Archive for the ‘H. Denham’s outlines.’ Category
Saul the son of Kish was the first king of Israel appointed by God. He was a handsome, stately young man of regal bearing, who stood, literally, head and shoulders above his countrymen. The people desired a king like the nations about them, and that received in Saul one who seemed to fit the very idea of a king in the minds of most people. The process by which he was selected from among the people brought Saul to the national stage in a quite impressive way. When Israel presented themselves to the Lord at Mizpeh according to Samuel’s instructions, first Saul’s tribe is selected, then his father’s family, and finally Saul himself. “But when they sought him, he could not be found” (1 Samuel 10:21).
While didaskein normally takes an accusative or dative object, it easily can be tied to a genitive object by virtue of a conjunctive construction wherein the nearest infinitive to the genitive takes or can take a genitive object. The infinitive authentein may clearly take a genitive object, and the construction here just as certainly is a conjunctive construction, despite involving negation. The following notation from William D. Mounce, Greek professor and author of numerous works on Greek grammar, including his excellent commentary on Paul’s epistles to Timothy and Titus, provides additional insight on the syntax: William D. Mounce — "(b) Context and grammar allow andros, 'man,' to be the object of both didaskein, 'to teach,' and authentein, 'to exercise authority.' Moo notes, 'In Greek, objects and qualifiers of words which occur only with the second in a series must often be taken with the first also (cf. Acts 8:21)' (Trinity Journal 2  202). In this verse, the case of the object (andros in the genitive) is determined by the closer verb (authentein, not didaskein; cf. Smyth, Greek Grammar Section 1634). andros is not too far removed from didaskein for it to function as its object…). didaskein is moved forward in word order for emphasis, separating it from andros further than perhaps expected…" (Pastoral Epistles, p. 123).
I. Small Things in the Sight of Men are Often Big Things in the Sight of God [e.g. a piece of fruit — Adam & Eve, a censer of fire (Nadab & Abihu/ Ahaziah), the offering of a sacrifice (King Saul), the sparing of some animals (King Saul), a hand touching a box (Uzzah), dipping in water (Naaman), a little ‘white lie’ (Ananias & Sapphira); etc.];
II. Big Blessings Come in Things Often Deemed Small by Men [e.g. “What do these feeble Jews?”; “Can anything good come out of Nazareth?”; the widows two mites, etc.];
A common fallacy in thinking today is the belief that in order for one to be certain of anything at all then he or she must know everything, especially about the subject being contemplated or discussed. This epistemic agnosticism has become ingrained in the thinking of many people due to the increase in skepticism in our culture. The idea of being certain about anything is simply unthinkable to many today. Unless one is utterly infallible, this skeptical view of knowledge goes, then it is impossible to know anything with certainty.