Bible Characters for your weekly Bible study — July 2 - 8, 2007
Weekly Bible Study Resources
Bible Characters for Your Weekly Bible Study
Compiled by Lt Gen C. Norman Wood, USAF (Ret), Burke, VA 22015
For week of July 2 - 8, 2007
Shields, Sue E., “Sacrament: much more than a ceremony,” Christian Science Journal (January 1991), p. 24.
--Most people will agree that sacrament is a religious ceremony observed by followers of Christ Jesus to commemorate their special relationship to God through Christ.
• It signifies the ratification of their obligation to God and symbolizes their separation from the things of the world through obedience to God’s precepts.
---And it commemorates the sacrifices made by the Master to demonstrate what God is, our eternal relationship to Him, and what this means to us.
--Speaking of spiritual sacrament in a communion address, Mrs. Eddy said to her followers: "Beloved, that which purifies the affections also strengthens them, removes fear, subdues sin, and endues with divine power; that which refines character at the same time humbles, exalts, and commands a man, and obedience gives him courage, devotion, and attainment. For this hour, for this period, for spiritual sacrament, sacrifice, and ascension, we unite in giving thanks. For the body of Christ, for the life that we commemorate and would emulate, for the bread of heaven whereof if a man eat "he shall live forever," for the cup red with loving restitution, redemption, and inspiration, we give thanks." (My 131)
Jesus' Conversation with the Woman of Samaria (John 4: 7-26)
"woman of Samaria"
TIME LINE: The Year of Inauguration and Beginnings (Jesus’ 1st year of ministry) in Sychar, December, 27 AD
"John 4 describes the encounter between Jesus and a Samaritan woman." (Women in Scriptures) The ministry in Samaria [northern West Bank] is recorded because it is the author’s design to exhibit Christ as the Saviour, not only of Israel, but of the world.
“The scene is set around a well traditionally associated with Jacob (4:5,6), a significant figure in Samaritan theology.” (Eerdmans Commentary) “Women generally came in groups to collect water, either earlier or later in the day to avoid the sun’s heat.” (MacArthur Commentary) By Hebrew time reckoning, the sixth hour would be noon; at midday Jesus would be weary from walking. This is one of the relatively few places in John’s Gospel where Jesus is allowed to show human frailty.
THE CONVERSATION (vv. 7-15)
"The woman comes to draw water (4:7) at a strange time, the height of the day's sun when no one else is around." (Eerdmans Commentary)
“Jesus’ request of the woman of Samaria is not surprising by modern standards, given the setting, and the woman’s surprise is understandable. There is, of course, no way the woman could have known the particular identity of Jesus as the bringer of salvation. The ‘living water’ is also running water; John typically plays upon a double meaning in Greek that cannot be duplicated in English. Jesus means ‘salvific’ or ‘living water’; the woman thinks he is speaking of ordinary ‘running water’ in the well. That Jesus may be a special personage, however, is suggested by her question, which in Greek expects a negative answer: Jesus could not be greater than Jacob. Of course, Jesus is greater. Jesus now gives a more straightforward answer, revealing that the water he gives is of a radically different sort. The woman begins to understand but is apparently still thinking of the quenching of this-worldly thirst (v.15).” (Oxford Commentary)
JESUS REVEALS HIMSELF (vv.16-26)
Jesus suddenly turns the conversation in an unexpected direction (vv.16-18). His command, the woman’s answer, and Jesus’ rejoinder culminate in a startling revelation about herself, which she can only acknowledge as true (v.19). Understandability, she takes Jesus to be a prophet.” (Ibid)
THE WOMAN WITNESSES TO THE SAMARITANS (vv. 27-30)
The woman, leaving her water jar, bears witness to her people, making clear her grounds for thinking Jesus may be the Christ. Because of her testimony, the people of the city now come to see Jesus.
THE SAMARITANS’ BELIEF (vv. 31-42)
Although the testimony of the woman brought many to faith, the presence and word of Jesus himself causes more to believe and makes her testimony superfluous. That Jesus preached and made large numbers of converts in Samaria is attested by no other Gospel.
Leishman, Thomas L., “The Woman of Samaria,” Christian Science Journal (March 1944), p. 166.
--The beginning of this ancient feud dates back to 722 B.C., when pagan Assyrians captured Samaria and exiled many of its inhabitants, replacing them with Assyrian settlers who intermarried with the Israelites.
• These were the ancestors of the Samaritans, who were thus opposed by the Jews because of their semipagan background and the fact that they were not of pure Israelite stock; and the strife was intensified in the days of Nehemiah, when the Samaritans and their allies, headed by Sanballat, sought to delay the rebuilding of the walls of Jerusalem; while eventually they erected a rival temple in the vicinity of Shechem.
--In view of these circumstances, the Jews uniformly viewed the Samaritans with contempt, not unmixed with hatred, and yet, Jesus' deep intuition and consistent kindliness led him to address to this despised outcast by the well some of his deepest statements.
Stopfel, Virginia (Bible Researcher),"Biblical women: portraits of our heritage," Part two, Christian Science Journal (April 1998), p. 37.
--The conversation between Jesus and the woman of Samaria is one of the longest dialogues in the entire Gospel of John.
• There are thirteen exchanges between them.
--From the text we would assume that Jesus is at the well because he is thirsty.
• Another view is that this is just a ruse.
---He is actually looking for a witness who will recognize the Messiah and bring the people to him.
• What is surprising is that it is a woman who responds.
--The conversation continues, and the woman is intrigued with Jesus' promise of giving her living water.
--The spirit of the Samaritan woman reminds us not to judge in whom a spirit of openness to the Christ resides.
SECTION I: The Birth of Samuel (I Sam 1: 2-28)
TIME LINE: @1000 BC
“Unlike the accounts of many Biblical figures who claim our attention only after they assume leadership, the story of Samuel, like those of Moses and Samson, begins before his birth.” (HarperCollins Commentary)
"Samuel, the last of the judges and the maker of Israel's first two kings, is presented as a significant person in this account of the extraordinary circumstances surrounding his conception and birth." (Oxford Bible Commentary)
Hannah
[Han’nuh] (“gracious”)
Jacob
Levi
ß
ß
Jeroham
Elkanah = Hannah
Samuel = ?
Son
Son
Son
Daughter
Daughter
= Peninnah
Sons
Daughters
The first wife of Elkanah and mother of the prophet Samuel. Hannah lived in the town of Ramathaim-zophim [4-5 mi NW of Jerusalem], in the hill country of Ephraim. She grieved at being childless and her husband Elkanah was unable to console her. "Hannah's status as primary wife and her barrenness recall Sarah and Rebekah, and an implicit comparison with these earlier women underlies the entire narrative." (Women in Scripture) Elkanah's other wife Peninnah ridiculed Hannah.
The next time the family went to Shiloh [modern Seilun, 10 mi N of Bethel] on the pilgrimage, she stayed longer and prayed to the Lord to give her children. Hannah vowed that if she were to give birth to a son, she would devote him to the Lord’s service. Eli, the chief priest, encouraged her to believe that the Lord would grant her prayer.
In due time Hannah bore a child which she called Samuel. When she had weaned him she took him with her to Shiloh, and left him with Eli. “Hannah later bore three sons and two daughters (I Sam 2:21).” (HarperCollins Dictionary)
Elkanah
[El kay' nuh] ("God has taken possession")
There are eight people mentioned in the Bible with the name of Elkanah. This week’s lesson deals with the father of Samuel, husband to Peninnah and Hannah. He is a descendent of the priestly tribe of Levi.
He grew up and lived in Ramathaim-zophim, the hill country of Ephraim. His wife, Peninnah had several children; his other wife, Hannah, was barren and grieved over being childless. Elkanah sympathized with her and encouraged her to pray about it. On their next trip to Shiloh to make their annual sacrifices, she stayed behind, and the high priest, Eli, consoled her.
In due time Hannah bore a child she called Samuel, and after she had weaned him she brought him to Shiloh where he was apprenticed to the priests. Elkanah and Hannah were blessed with five more children.
Eli
[Ē’lī] (Heb. “[God] is exalted/uplifted”)
Aaron
Son
Ithamer
ß
Eli
Hophni
Phinehas = ?
Ichabod
Eli was “a descendant of Aaron through Ithamar, the younger of his two surviving sons.” (Peloubet’s Dictionary) "He was the first of the line of Ithamar who held the office of high priest." (Baker Encyclopedia) He was high priest and judge at the sanctuary of Shiloh [northern West Bank] where the Ark was located in the period of the Judges, “with whom the prophet Samuel lived during his childhood (I Sam 1-4:31).” (Who Was Who in the Bible)
On observing Hannah praying silently for children, he first thought she was drunk, but then assured her that her prayer would be fulfilled. Samuel, the offspring of this promise, was later brought to Shiloh where he was devoted to divine service and subsequently succeeded Eli, whose sons Hophni and Phinehas were both wicked. When Eli learned of their deaths at the battle of Aphek [NE of Tel Aviv on the border of the West Bank] and the loss of the Ark, he fell, broke his neck, and died.
Samuel
[Sam’yu el] (Heb. “name of God”)
Samuel was a priest, a great Hebrew prophet, judge, and counselor of Kings. He was known as the “upright judge,” and was the last of the 14 judges. “Samuel gave leadership to Israel in the critical period of transition from tribal existence under the judges to the establishment of monarchy.” (Eerdmans Dictionary) You will find the story of his life in I Samuel, chapters 1-25. There are five specific periods of his life:
• His Godly mother (I Sam 1- 2: 19)
Samuel’s father was Elkanah, a Levite, from the town of Ramathaim-zophim, in the hill country of Ephraim. His birth reveals the great faith of his mother, Hannah. Hannah made good on her promise to dedicate her son to the Lord’s service. At a very early age, Samuel went to live with Eli the priest in the temple at Shiloh [northern West Bank], who taught the boy the various duties of the priesthood.
• His remarkable boyhood (I Sam 2: 18 – 3: 18)
His call to the priesthood came when he was at least 12; he was called by God four times in a vision. He helped the Israelites defeat the Philistines at Ebenezer through his prayers.
• His mature years (I Sam 3: 19 – chapter 6)
When God rejected Saul as king, He used Samuel to announce the prophetic words. Samuel was faithful in presenting the stern words of rejection. Although he had no further dealings with Saul, Samuel mourned for him and for the death of the dream. Samuel was then sent by the Lord to Bethlehem, to the house of Jesse, where he anointed the young man David as the rightful king over His people.
• After the death of Eli, he becomes judge of Israel (I Sam 7: 3 to chapter 16)
"Samuel…appeared and inaugurated a reformation that amounted to a revolution in its far-reaching effects." (Baker Encyclopedia)
• His old age (I Sam chapter 8 through chapter 25)
When Samuel died, he was buried in his hometown of Ramah and was mourned by the nation.
Hamilton, Joe W., "'Desire Is Prayer,'" Christian Science Sentinel (9 September 1950), p. 1566.
--The first chapter in "Science and Health with Key to the Scriptures" by Mary Baker Eddy is entitled "Prayer."
• And on the first page of this chapter occurs the following sentience: " Desire is prayer; and no loss can occur from trusting God with our desires, that they may be moulded and exalted before they take form in words and in deeds."
---Carelessly to say desire is prayer is to imply that all desire is prayer.
---Mrs. Eddy, however, makes very clear what type of desire is prayer, for she writes in the same chapter (p.10), " Prayer means that we desire to walk and will walk in the light so far as we receive it, even though with bleeding footsteps, and that waiting patiently on the Lord,"
--Many other references are to be found in this chapter that show the relationship of desire and prayer.
• It not only teaches that desire of the right nature is invariably rewarded, but explains why.
---It also shows us how to pray and how not to pray.
Leishman, Thomas L., "Hannah the Prophetess," Christian Science Journal (August 1943), p. 476.
--We are introduced to Hannah the Prophetess in the opening verses of I Samuel.
• Hannah was childless.
---Like Jacob of old, her husband, Elkanah, had a second wife, who bore him both sons and daughters, and who went out of her way to remind Hannah of this fact.