Journal of the Evangelical Theological Society, 2024
Why is the robe of Samuel mentioned three times at critical moments in the prophet's career? This... more Why is the robe of Samuel mentioned three times at critical moments in the prophet's career? This article seeks to make two claims. First, this study argues that the similarities between the three passages (1 Sam. 2:11-3:21, 15:1-35, and 28:3-25) are the narrator's way of getting readers to read these pericopes together. Shared motifs (such as food, שׁמע ["hear/listen"], and the night) are used to demonstrate why changes in the leadership in Israel are necessary. Second, a case will be made that the robe of Samuel is used as a literary device to symbolize authority and power. In 1 Sam. 2:11-3:21, the prophet’s robe is used to signal that Samuel has replaced Eli's sons as priests. In chapter 15, Samuel's torn robe is taken to mean that Saul’s kingly authority has been replaced. While in 1 Sam. 28:3-25, Samuel’s robe shows his words are still authoritative even after death.
The purpose of this article is to explore how the concepts of food and kinship function within th... more The purpose of this article is to explore how the concepts of food and kinship function within the book of Ruth. First, we want to argue that the book of Ruth tells the story of how a גר is incorporated into the society, family, and nation of Israel via the legislations outlined in Deuteronomy. Second, in order to accomplish such an endeavour, food is used not only as a means to welcome Ruth into the society, but it is also used symbolically as a promise for what is come. Third, despite her status as a lowly גר, Ruth challenges what it means to be an Israelite. Finally, her actions show that even a Moabitess can have an impact on the story of Israel.
Journal of the Evangelical Homiletics Society, 2024
Living in a world of national upheavals, how did Victorian Baptist pastor Charles Haddon Spurgeon... more Living in a world of national upheavals, how did Victorian Baptist pastor Charles Haddon Spurgeon address these tragedies through his sermons? This article focuses on the 1866 Panic when a financial crisis hit the city of London, leading not only to the closure of banks and corporations but also the loss of jobs and the destruction of people’s livelihoods. On the Sunday morning of May 13, 1866, at London's Metropolitan Tabernacle, Spurgeon addressed the crisis with a sermon entitled “A Lesson from the Great Panic.” In offering a close reading of the sermon, we examine how Spurgeon allays his congregation’s fears and anxieties by (1) not trivializing their pain, (2) helping his congregation see that God sometimes uses afflictions to shake off the temporary things, (3) assisting his church members to invest in eternal treasures, and (4) aiding them to trust in God's palatable and sufficient promises. This study concludes with remarks on how, following Spurgeon's example, we can also effectively communicate God's word during times of crisis.
This article explores the relationship of humans and animals in the story of Esau and Jacob in Ge... more This article explores the relationship of humans and animals in the story of Esau and Jacob in Genesis 27. Arguing that the manner of Jacob’s trickery is patterned after the serpent’s ruse in Gen 3, Gen 27 is read within the context of the first temptation. Through the appeal to the senses, the serpent and Jacob/Rebekah, try to reverse the creation mandate, where humans are uniquely created and where they have authority over animals. This study therefore shows that the enmity between the sons of the serpent and the woman is far from over. Rather, it is a theme that pulsates through the narrative of Jacob and Esau.
Children are often mentioned in the book of Lamentations. They are carried away in captivity (1.5... more Children are often mentioned in the book of Lamentations. They are carried away in captivity (1.5), found begging for food on the streets (2.11-12, 4.4), starved (2.19), parched (4.4), and eaten by their mothers (2.20; 4.10). Despite their presence, the children in Lamentations have never been the focus of research. This article argues that though the future of children is not promising, children are not just caricatures within the book. The children in Lamentations are actively trying to survive in the famine. Despite the horror of being betrayed by their own mothers, Lamentations reminds its readers that the children are not entirely orphaned. In lieu of their mother's protection and nurture, the children are fostered by the solidarity and tears of Daughter Zion and Mother Zion respectively.
First, this article affirms what other scholars have been suggesting all along: the genealogies o... more First, this article affirms what other scholars have been suggesting all along: the genealogies of Chronicles cannot be read in isolation from the narrative sections of the book. In this article I have shown that a genealogical text such as 1 Chr 25:1–7 cannot be isolated from the narrative of 2 Chr 20:1–30. Second, in analyzing 1 Chr 25:1–7 in the light of the Jehoshaphat narrative (2 Chr 20:1–30), we begin to understand the martial significance of Yahweh’s cultic singers. During a holy war, the singing of the Levites ushers in God’s presence as he fights for his people. In a time when the location of the ark is unknown, such a message is particularly paramount for the Chronicler’s readers. Moreover, in the light of Jehoshaphat’s narrative, the Chronicler reminds his readers that the dearth of preexilic prophets does not silence Yahweh. God still speaks through his cultic singers. Through them God still directs his people with assurances of his presence.
Journal of the Evangelical Theological Society, 2023
In the ancient world, cisterns are often the source of life for the community.
However, in book o... more In the ancient world, cisterns are often the source of life for the community. However, in book of Jeremiah, they are associated with death. In Jeremiah 38, the prophet is cast into the pit where he is left there to die of starvation. Three chapters later, Ishmael uses a cistern as a graveyard. Moreover, in both accounts, food plays an important role. Jeremiah 38 is situated with the context of a famine, where “there is no longer any bread in the city.” Jeremiah is saved from the cistern so that he will “not starve to death.” Conversely, the story of Jeremiah 41 unfolds on the seventh month, a time associated with the harvest, when returning Jews bring “an abundance of wine and summer fruits” to Mizpah. Not to be missed also is that the travesty of murdering Gedaliah and his cohorts at Gedaliah’s banqueting table. This article explores how the motif of the cistern functions as a symbol of death in Jeremiah 38 and 41. It argues that despite the fulfilment of God’s promise of restoration (as evidenced in the provision of food), the people still choose to embrace their own “cisterns.”
This article argues that the notion of food plays an important role in the structural and themati... more This article argues that the notion of food plays an important role in the structural and thematic developments of the story of Jeroboam in 1 Kings 12-14. Food and the language related to it are not only mentioned throughout the vicissitudes of Jeroboam's saga, but they also serve three literary functions. First, the motif reveals the attitudes of the tale's characters and their responses towards Jeroboam's reforms and God. Second, food also serves as a test of one's faithfulness to God's word. Third, for those who are disobedient to Yhwh's word, food serves as judgement. In short, the narrative of Jeroboam is a reversal of the food chain. From being host of one of Israel's greatest feasts, Jeroboam's household will take a plunge to become dog and bird food.
Nehemiah 6.1-15 abounds with questions: Why do Sanballat and Geshem insist-not once, but five tim... more Nehemiah 6.1-15 abounds with questions: Why do Sanballat and Geshem insist-not once, but five times-that Nehemiah should meet them outside of Jerusalem? Why are we told that Shemaiah is 'shut in at his house', yet he demands to have a meeting in the temple? How does Nehemiah know that Shemaiah is a false prophet, such that 'God had not sent him' (6.12)? The present study is an attempt to answer these questions. The author suggests that the key to understand this passage lies in Ezra-Nehemiah's understanding of the 'house of God'. This article argues that in both meetings, the enemies of Nehemiah try to frighten Nehemiah outside and inside God's house. The 'house of God' also plays an important role in Nehemiah's response to his antagonists and how Nehemiah can discern the authenticity of Shemaiah's oracle.
Zeitschrift für die alttestamentliche Wissenschaft, 2022
Within the books of Samuel and Kings, there are three royal figures who put on disguises in the f... more Within the books of Samuel and Kings, there are three royal figures who put on disguises in the final days of their reigns.1 These royalties not only try to alter their visages, but their narratives also share at least two other areas of similarities. To begin, these three stories pay specific attention to the word of God. In 1Sam 28, with the Philistines at the doorstep, Saul is at the end of his tether. Desperate to hear a word from Yahweh, Saul dons a disguise, as he heads out in the night to find a necromancer. With Jeroboam, the exigency is his son's illness (1Kgs 14:1). Jeroboam's paternal desperation is what compels him to send his disguised wife to the prophet Ahijah. When it comes to Ahab, the purpose of his disguise is his attempt of evading God's word of judgment upon his life (1Kgs 22:29).2 Moreover, all three narratives conclude with punishments pronounced by their respective prophets. After Saul's disguised visit to the witch at Endor, he and his sons are not only killed in battle, but their bodies are also found dangling naked on the wall of Beth Shan. Jeroboam's wife visit concludes with the announcement of the death of her son, Abijah (1Kgs 14:12). Moreover, according to 1Kgs 14:10, judgment will continue to befall on literally »him who urinates against a wall« )משתין( (such as, every male) and the house of Jeroboam will be swept away as »dung« 3.)הגלל( Ahab's punishment is no less censored: not only does the
What is the role of the prophets in Ezra 1-6? Ezra 1-6 chronicles the rebuilding of God’s temple.... more What is the role of the prophets in Ezra 1-6? Ezra 1-6 chronicles the rebuilding of God’s temple. Over the course of the reconstruction, every time when the prophet(s) make an appearance, the project gets its “go-ahead.” Whenever the prophet(s) is(are) absent, the reconstruction is met with opposition, and it is subsequently stopped. This article argues that the prophets are integral to the success of the re-building of the temple of God. The prophets not only mark God’s approval of the project, but they also mark the end of the exile and beginning of restoration for the Jews. Conversely, without their presence, opposition to the rebuilding project gets aggressive leading to the construction coming to a standstill.
Journal of the Evangelical Homiletics Society, 2022
Please note: Although the articles in The Journal of the Evangelical Homiletics Society reflect t... more Please note: Although the articles in The Journal of the Evangelical Homiletics Society reflect the general concerns of the Evangelical Homiletics Society, some details in the articles may not reflect the position of the Editorial Board.
Journal of the Evangelical Theological Society, 2022
Why is this song heard three times? What functions does the song serve? This article examines the... more Why is this song heard three times? What functions does the song serve? This article examines the victory song of the women within the narrative of David's fugitive years, arguing that the women's song functions both negatively and positively in the narratives of Samuel. Negatively, the song is responsible for inciting jealousy within Saul, thereby commencing Saul's persecution of David. The song is also what causes David to feign madness before Achish. Due to the song's emphasis, Philistines fail to stop in their attack on Saul and the Israelites. Positively, the song reminds David of his calling in a time when his faith wavers, rescues David from finding refuge with the Philistines, and prevents him from joining them in fighting against Saul and his fellow Israelites.
Journal of the Evangelical Theological Society, 2024
Why is the robe of Samuel mentioned three times at critical moments in the prophet's career? This... more Why is the robe of Samuel mentioned three times at critical moments in the prophet's career? This article seeks to make two claims. First, this study argues that the similarities between the three passages (1 Sam. 2:11-3:21, 15:1-35, and 28:3-25) are the narrator's way of getting readers to read these pericopes together. Shared motifs (such as food, שׁמע ["hear/listen"], and the night) are used to demonstrate why changes in the leadership in Israel are necessary. Second, a case will be made that the robe of Samuel is used as a literary device to symbolize authority and power. In 1 Sam. 2:11-3:21, the prophet’s robe is used to signal that Samuel has replaced Eli's sons as priests. In chapter 15, Samuel's torn robe is taken to mean that Saul’s kingly authority has been replaced. While in 1 Sam. 28:3-25, Samuel’s robe shows his words are still authoritative even after death.
The purpose of this article is to explore how the concepts of food and kinship function within th... more The purpose of this article is to explore how the concepts of food and kinship function within the book of Ruth. First, we want to argue that the book of Ruth tells the story of how a גר is incorporated into the society, family, and nation of Israel via the legislations outlined in Deuteronomy. Second, in order to accomplish such an endeavour, food is used not only as a means to welcome Ruth into the society, but it is also used symbolically as a promise for what is come. Third, despite her status as a lowly גר, Ruth challenges what it means to be an Israelite. Finally, her actions show that even a Moabitess can have an impact on the story of Israel.
Journal of the Evangelical Homiletics Society, 2024
Living in a world of national upheavals, how did Victorian Baptist pastor Charles Haddon Spurgeon... more Living in a world of national upheavals, how did Victorian Baptist pastor Charles Haddon Spurgeon address these tragedies through his sermons? This article focuses on the 1866 Panic when a financial crisis hit the city of London, leading not only to the closure of banks and corporations but also the loss of jobs and the destruction of people’s livelihoods. On the Sunday morning of May 13, 1866, at London's Metropolitan Tabernacle, Spurgeon addressed the crisis with a sermon entitled “A Lesson from the Great Panic.” In offering a close reading of the sermon, we examine how Spurgeon allays his congregation’s fears and anxieties by (1) not trivializing their pain, (2) helping his congregation see that God sometimes uses afflictions to shake off the temporary things, (3) assisting his church members to invest in eternal treasures, and (4) aiding them to trust in God's palatable and sufficient promises. This study concludes with remarks on how, following Spurgeon's example, we can also effectively communicate God's word during times of crisis.
This article explores the relationship of humans and animals in the story of Esau and Jacob in Ge... more This article explores the relationship of humans and animals in the story of Esau and Jacob in Genesis 27. Arguing that the manner of Jacob’s trickery is patterned after the serpent’s ruse in Gen 3, Gen 27 is read within the context of the first temptation. Through the appeal to the senses, the serpent and Jacob/Rebekah, try to reverse the creation mandate, where humans are uniquely created and where they have authority over animals. This study therefore shows that the enmity between the sons of the serpent and the woman is far from over. Rather, it is a theme that pulsates through the narrative of Jacob and Esau.
Children are often mentioned in the book of Lamentations. They are carried away in captivity (1.5... more Children are often mentioned in the book of Lamentations. They are carried away in captivity (1.5), found begging for food on the streets (2.11-12, 4.4), starved (2.19), parched (4.4), and eaten by their mothers (2.20; 4.10). Despite their presence, the children in Lamentations have never been the focus of research. This article argues that though the future of children is not promising, children are not just caricatures within the book. The children in Lamentations are actively trying to survive in the famine. Despite the horror of being betrayed by their own mothers, Lamentations reminds its readers that the children are not entirely orphaned. In lieu of their mother's protection and nurture, the children are fostered by the solidarity and tears of Daughter Zion and Mother Zion respectively.
First, this article affirms what other scholars have been suggesting all along: the genealogies o... more First, this article affirms what other scholars have been suggesting all along: the genealogies of Chronicles cannot be read in isolation from the narrative sections of the book. In this article I have shown that a genealogical text such as 1 Chr 25:1–7 cannot be isolated from the narrative of 2 Chr 20:1–30. Second, in analyzing 1 Chr 25:1–7 in the light of the Jehoshaphat narrative (2 Chr 20:1–30), we begin to understand the martial significance of Yahweh’s cultic singers. During a holy war, the singing of the Levites ushers in God’s presence as he fights for his people. In a time when the location of the ark is unknown, such a message is particularly paramount for the Chronicler’s readers. Moreover, in the light of Jehoshaphat’s narrative, the Chronicler reminds his readers that the dearth of preexilic prophets does not silence Yahweh. God still speaks through his cultic singers. Through them God still directs his people with assurances of his presence.
Journal of the Evangelical Theological Society, 2023
In the ancient world, cisterns are often the source of life for the community.
However, in book o... more In the ancient world, cisterns are often the source of life for the community. However, in book of Jeremiah, they are associated with death. In Jeremiah 38, the prophet is cast into the pit where he is left there to die of starvation. Three chapters later, Ishmael uses a cistern as a graveyard. Moreover, in both accounts, food plays an important role. Jeremiah 38 is situated with the context of a famine, where “there is no longer any bread in the city.” Jeremiah is saved from the cistern so that he will “not starve to death.” Conversely, the story of Jeremiah 41 unfolds on the seventh month, a time associated with the harvest, when returning Jews bring “an abundance of wine and summer fruits” to Mizpah. Not to be missed also is that the travesty of murdering Gedaliah and his cohorts at Gedaliah’s banqueting table. This article explores how the motif of the cistern functions as a symbol of death in Jeremiah 38 and 41. It argues that despite the fulfilment of God’s promise of restoration (as evidenced in the provision of food), the people still choose to embrace their own “cisterns.”
This article argues that the notion of food plays an important role in the structural and themati... more This article argues that the notion of food plays an important role in the structural and thematic developments of the story of Jeroboam in 1 Kings 12-14. Food and the language related to it are not only mentioned throughout the vicissitudes of Jeroboam's saga, but they also serve three literary functions. First, the motif reveals the attitudes of the tale's characters and their responses towards Jeroboam's reforms and God. Second, food also serves as a test of one's faithfulness to God's word. Third, for those who are disobedient to Yhwh's word, food serves as judgement. In short, the narrative of Jeroboam is a reversal of the food chain. From being host of one of Israel's greatest feasts, Jeroboam's household will take a plunge to become dog and bird food.
Nehemiah 6.1-15 abounds with questions: Why do Sanballat and Geshem insist-not once, but five tim... more Nehemiah 6.1-15 abounds with questions: Why do Sanballat and Geshem insist-not once, but five times-that Nehemiah should meet them outside of Jerusalem? Why are we told that Shemaiah is 'shut in at his house', yet he demands to have a meeting in the temple? How does Nehemiah know that Shemaiah is a false prophet, such that 'God had not sent him' (6.12)? The present study is an attempt to answer these questions. The author suggests that the key to understand this passage lies in Ezra-Nehemiah's understanding of the 'house of God'. This article argues that in both meetings, the enemies of Nehemiah try to frighten Nehemiah outside and inside God's house. The 'house of God' also plays an important role in Nehemiah's response to his antagonists and how Nehemiah can discern the authenticity of Shemaiah's oracle.
Zeitschrift für die alttestamentliche Wissenschaft, 2022
Within the books of Samuel and Kings, there are three royal figures who put on disguises in the f... more Within the books of Samuel and Kings, there are three royal figures who put on disguises in the final days of their reigns.1 These royalties not only try to alter their visages, but their narratives also share at least two other areas of similarities. To begin, these three stories pay specific attention to the word of God. In 1Sam 28, with the Philistines at the doorstep, Saul is at the end of his tether. Desperate to hear a word from Yahweh, Saul dons a disguise, as he heads out in the night to find a necromancer. With Jeroboam, the exigency is his son's illness (1Kgs 14:1). Jeroboam's paternal desperation is what compels him to send his disguised wife to the prophet Ahijah. When it comes to Ahab, the purpose of his disguise is his attempt of evading God's word of judgment upon his life (1Kgs 22:29).2 Moreover, all three narratives conclude with punishments pronounced by their respective prophets. After Saul's disguised visit to the witch at Endor, he and his sons are not only killed in battle, but their bodies are also found dangling naked on the wall of Beth Shan. Jeroboam's wife visit concludes with the announcement of the death of her son, Abijah (1Kgs 14:12). Moreover, according to 1Kgs 14:10, judgment will continue to befall on literally »him who urinates against a wall« )משתין( (such as, every male) and the house of Jeroboam will be swept away as »dung« 3.)הגלל( Ahab's punishment is no less censored: not only does the
What is the role of the prophets in Ezra 1-6? Ezra 1-6 chronicles the rebuilding of God’s temple.... more What is the role of the prophets in Ezra 1-6? Ezra 1-6 chronicles the rebuilding of God’s temple. Over the course of the reconstruction, every time when the prophet(s) make an appearance, the project gets its “go-ahead.” Whenever the prophet(s) is(are) absent, the reconstruction is met with opposition, and it is subsequently stopped. This article argues that the prophets are integral to the success of the re-building of the temple of God. The prophets not only mark God’s approval of the project, but they also mark the end of the exile and beginning of restoration for the Jews. Conversely, without their presence, opposition to the rebuilding project gets aggressive leading to the construction coming to a standstill.
Journal of the Evangelical Homiletics Society, 2022
Please note: Although the articles in The Journal of the Evangelical Homiletics Society reflect t... more Please note: Although the articles in The Journal of the Evangelical Homiletics Society reflect the general concerns of the Evangelical Homiletics Society, some details in the articles may not reflect the position of the Editorial Board.
Journal of the Evangelical Theological Society, 2022
Why is this song heard three times? What functions does the song serve? This article examines the... more Why is this song heard three times? What functions does the song serve? This article examines the victory song of the women within the narrative of David's fugitive years, arguing that the women's song functions both negatively and positively in the narratives of Samuel. Negatively, the song is responsible for inciting jealousy within Saul, thereby commencing Saul's persecution of David. The song is also what causes David to feign madness before Achish. Due to the song's emphasis, Philistines fail to stop in their attack on Saul and the Israelites. Positively, the song reminds David of his calling in a time when his faith wavers, rescues David from finding refuge with the Philistines, and prevents him from joining them in fighting against Saul and his fellow Israelites.
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However, in book of Jeremiah, they are associated with death. In Jeremiah 38, the
prophet is cast into the pit where he is left there to die of starvation. Three chapters
later, Ishmael uses a cistern as a graveyard. Moreover, in both accounts, food plays
an important role. Jeremiah 38 is situated with the context of a famine, where “there
is no longer any bread in the city.” Jeremiah is saved from the cistern so that he will
“not starve to death.” Conversely, the story of Jeremiah 41 unfolds on the seventh
month, a time associated with the harvest, when returning Jews bring “an abundance
of wine and summer fruits” to Mizpah. Not to be missed also is that the travesty of
murdering Gedaliah and his cohorts at Gedaliah’s banqueting table. This article
explores how the motif of the cistern functions as a symbol of death in Jeremiah 38
and 41. It argues that despite the fulfilment of God’s promise of restoration (as
evidenced in the provision of food), the people still choose to embrace their own
“cisterns.”
temple of God. The prophets not only mark God’s approval of the project, but they also mark the end of the exile and beginning of restoration for the Jews. Conversely, without their presence, opposition to the rebuilding project gets aggressive leading to the construction coming to a standstill.
However, in book of Jeremiah, they are associated with death. In Jeremiah 38, the
prophet is cast into the pit where he is left there to die of starvation. Three chapters
later, Ishmael uses a cistern as a graveyard. Moreover, in both accounts, food plays
an important role. Jeremiah 38 is situated with the context of a famine, where “there
is no longer any bread in the city.” Jeremiah is saved from the cistern so that he will
“not starve to death.” Conversely, the story of Jeremiah 41 unfolds on the seventh
month, a time associated with the harvest, when returning Jews bring “an abundance
of wine and summer fruits” to Mizpah. Not to be missed also is that the travesty of
murdering Gedaliah and his cohorts at Gedaliah’s banqueting table. This article
explores how the motif of the cistern functions as a symbol of death in Jeremiah 38
and 41. It argues that despite the fulfilment of God’s promise of restoration (as
evidenced in the provision of food), the people still choose to embrace their own
“cisterns.”
temple of God. The prophets not only mark God’s approval of the project, but they also mark the end of the exile and beginning of restoration for the Jews. Conversely, without their presence, opposition to the rebuilding project gets aggressive leading to the construction coming to a standstill.