Resultados Editorial "Logos Bible Study" en Biblias y estudios bíblicos

In the Bible’s longest soliloquy, Moses imparts his final thoughts to the people of Israel. Deuteronomy is not a “repetition” of the Law, but a retelling of it to a new audience, on the backside of 40 years of experience. Join Logos Bible Study’s Dr. Bill Creasy as we listen to Moses address a new generation of God’s people on the plains of Jericho.

Exodus and Leviticus span a period of 13 months in the biblical narrative; Numbers covers the remaining 39 years of the Exodus. In Numbers, Moses counts the people and organizes them by tribe, clan and family, completing a journey that spans a generation. Far from tracking aimless wanderings in the wilderness, Numbers tells the incredible story of survival against all odds, as God grooms a new generation to invade and conquer the Promised Land.

Some think Leviticus is a “boring” book, yet it springs to life with the masterful storytelling skills of Dr. Bill Creasy. Listen as he weaves the texture, tone, and color of daily Israelite life during this amazing period of biblical history. With its emphasis on personal holiness, atonement, and sacrifice for sins, Leviticus separates the Israelites from their surrounding culture, calling them to be holy, as God is holy.

From Solomon’s reign to the prophetic call of Elijah, 1 Kings tells the story of the collapse of David’s united monarchy into a nearly 100-year civil war and the fracture of a nation into two kingdoms: Israel and Judah. Logos Bible Study’s Dr. Bill Creasy journeys deeply into the historical and cultural nuances that underlie this amazing and compelling story.

In Isaiah Part 3, the tone changes completely. Chapters 40 – 66 comprise some of the best poetry in the Bible, and the theme of that poetry is grace. Here we learn that after the Babylonian Captivity, God will redeem his people, bringing them back into fellowship with him to the place where they belong. And that return foreshadows an even greater redemption, not just for Israel, but also for all of humanity.

Revelation is the easiest book in the Bible to read and to teach—providing you have read all the books in the Bible that precede it! We noted at the very start of our study together that the Bible—in its final, finished form—is a unified literary work: The curtain rises in Genesis and it falls in Revelation. In between we have a linear narrative: God is the main character; sin is the conflict; redemption is the theme. Thus, reading Revelation is like reading the final chapter in a 2,000-page novel.

With the conflict of sin fully resolved and “the great and dreadful day of the Lord” a memory, our linear narrative doubles back on itself: Revelation 20-22 bring us back to a new beginning. In Revelation 21: 1-5 we read: “Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and there was no longer any sea. I saw the Holy City, the new Jerusalem, coming down out of heaven from God, prepared as a bride beautifully dressed for her husband."

Drawing primarily on Luke and Matthew this session focuses on Jesus’ birth. John writes in his prologue: “In the beginning was the Word, and the Word was with God, and the Word was God... [and] the Word became flesh and made his dwelling among us” (John 1: 1, 14). This is the great miracle in the Bible: God Almighty, creator of heaven and earth, became man and lived among us.

Left to our own devices, humanity is incapable of resolving the issue of sin. God must do it for us, and here he introduces his plan.

Abraham’s son, Isaac, plays a key role in God’s plan of salvation. But in Genesis 22, God says to Abraham: “Take your son, your only son Isaac, whom you love, and go to the region of Moriah. Sacrifice him there as a burnt offering…!

At the end of Judges (c. 1000-1050 B.C.) we read: “In those days Israel had no king, and everyone did that which was right in his own eyes” (Judges 21: 25). It was a time of moral, political and economic chaos. As we move into 1 Samuel, things get worse. Although Samuel strives mightily to bring the Israelites back to God, the priesthood and the people continue their downward spiral.

Isaac survives, and our story continues with tales of Isaac and his twin sons, Jacob and Esau.

With good intentions David’s commanding general, Joab, engineers Absalom’s return from exile to an uneasy peace between father and son. All the while, Absalom chafes under David’s refusal to reinstate him as his eldest surviving son and heir to the throne, and as time passes, Absalom gains support, raises an army, and marches against his father. If David stays in Jerusalem and defends the city, he knows he will ultimately face his own son in battle, and when he does, David will kill him.

In Joshua we conquer the land; in Judges we settle it. This book recounts the chaotic downward spiral of a people who turn away from God. Not a nation, but a loose confederation of 12 tribes, Israel spirals downward from a people obeying God to one that turns their back on him, a nation in which everyone “does that which is right in his own eyes.” By the end of Judges, Israel is in total apostasy—and God’s plan of salvation seems to have vanished.

Seventy-three of the 150 psalms are traditionally ascribed to David. As we read the "Davidic Psalms," we see deeply into David's heart as he struggles with God, with others and with himself. These psalms are deeply moving and often, brutally honest.

Ezra and Nehemiah tell the story of those who return to Judah to rebuild the temple and Jerusalem. In fact, little more than 40,000 people return, only about 10% of the Jewish population in the Persian Empire. Esther tells the story of the 90% who remain behind. This is a fabulous story - and Dr. Creasy tells us the “X-rated” version!

We continue our story of Paul as he begins his 2nd missionary journey, A.D. 50 – 52, leaving Syrian Antioch and making his way across Asia Minor, into Macedonia and finally arriving in Greece, where he spends 18 months at Corinth. Then it’s on to his third missionary journey to Ephesus, A.D. 54 – 57, and finally he is caught in a thicket of legal problems that take him to Rome and an audience before Caesar himself.

Although the primary meaning of what a prophet says always emerges from the historical context in which he writes, what he says will sometimes foreshadow messianic or eschatological (“end time”) events. It is our responsibility as educated readers of Scripture to determine when such foreshadowing occurs and when it does not.

Paul had a special love for the church and people of Philippi, a Roman military garrison town in northern Greece, known as Macedonia in Paul’s day. During his second missionary journey (A.D. 50-52) this was the first church he founded on the continent of Europe, and it is the home of Lydia, Paul’s confidante and very close friend. Join Logos Bible Study’s Dr. Bill Creasy as he explores the tone and content of this very affectionate epistle, written during Paul’s stay in Rome, A.D. 60-62.

After Jesus’ death, burial and resurrection he commissions his disciples to take the gospel “to the ends of the earth” (Acts 1: 8). And they do just that. Those who were eyewitnesses to Jesus’ life and works travel throughout the Roman Empire, telling stories about him: What he said, what he did, miracles he performed, conversations and debates he had. Over time, those oral stories take on shape and form—not changing from telling to telling, as many insist—but solidifying into a standardized form.