November 29, 2014 Shabbat Bible Study
©2014 Mark Pitrone and Fulfilling Torah Ministries
Year 2 Shabbat 35 – 3Dec2011
Leviticus 14:1-57 – 2 Kings 7:1-16 – Psalm 79 – Ephesians 4:1-32
Vayikra 14.1-32 – There was a procedure to follow to declare a metzorah, one with a leprosy, clean. “He shall be brought to the Kohen” implies that not just any Kohen would do – this must mean the Kohen Gadol. V.3 says that the Kohen would go out of the camp to do the service, so the metzorah must have been brought to the outskirts of the camp for the process to be undertaken, in this way the metzorah is brought to the Kohen and the Kohen goes out to meet him. This reminds me of the prodigal son and his Father:
17 And when he came to himself, he said, How many hired servants of my father’s have bread enough and to spare, and I perish with hunger! 18 I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee, 19 And am no more worthy to be called thy son: make me as one of thy hired servants. 20 And he arose, and came to his father. But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him. 21 And the son said unto him, Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son. 22 But the father said to his servants, Bring forth the best robe, and put it on him; and put a ring on his hand, and shoes on his feet: 23 And bring hither the fatted calf, and kill it; and let us eat, and be merry: 24 For this my son was dead, and is alive again; he was lost, and is found. And they began to be merry. (Luke 15.17-24)
There was no question in the Father’s mind of accepting his son back into the family. He had been waiting for this day, and when it came, he didn’t wait for his son to finish his script, but as soon as he KNEW that his son repented, humbled himself and sought reconciliation the reconciliation was accomplished. As this is applied to the whole people of Yehovah, the principle is
13 If I shut up heaven that there be no rain, or if I command the locusts to devour the land, or if I send pestilence among my people; 14 If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land. (2Chron.7.13-14)
Reconciliation is always Avinu’s goal, for
Yehovah is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance. (II Peter 3:9)
2 birds are brought as atonement for the metzorah, which to me is reminiscent of the 2 goats for atonement on the day of atonement. The one bird is killed by slitting its throat over an earthen vessel filled with mayim chayim – living, or running, water – and the living bird, the scarlet thread, cedar wood and the hyssop are then dipped in the water mixed with blood, and the living bird, like the scapegoat, is set free outside the camp. According to the Chumash (pg.621), the cedar wood symbolizes the haughtiness of the metzorah that enabled him to speak slander about another and the scarlet thread and the hyssop each symbolize the humility it took to admit his sin and repent. Then the water is sprinkled 7 times on the metzorah. Did the Kohen use the hyssop to sprinkle the blood and water on the metzorah, or was it like the oil, where the Kohen dipped his finger in the oil and sprinkled it 7 times toward the mercy seat?
The blood of the slaughtered bird being mixed with water reminds me of
But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water. (John 19:34)
Did Yeshua’s death not atone for our tzara’ath? Was he not our atonement? Did his death not reconcile us to Avinu? Are we not clean of our defilement and infirmity because he was offered once for all our sins?
After the metzorah washes his clothes and his body, and shaves all his hair off, he is declared to be pure, but not entirely, yet. He still is not allowed to live in his tent in the camp, though he may walk freely within the camp, without telling everyone that he is unclean. But on the 7th day he shaves ALL his hair, including his eyebrows, washes his clothes and his body and he shall be clean! HalleluYah! This accomplishes a complete reconciliation of the man who has gone completely after his lusts, been given over to them by Yehovah and been excommunicated for his sins. THIS is the heart of Yehovah, and it should be our heart, to reconcile with our brothers and sisters in Messiah.
On the 8th day of the cleansing and reconciliation of the former metzorah, the sin and trespass offerings are made. There is mention of sin (chattath) offering and trespass (asham) offering in the same breath and in juxtaposition to each other. They are obviously different offerings (v.13). The Stone’s Chumash translates ‘asham’ as ‘guilt’. Seems that when the scripture speaks of ‘trespasses and sins’ it is really referring to different, though related, things. Asham is H817, from the root H816, meaning to be guilty, or perish. Chattath is H2403, an offense, from H2398, chatah, meaning to miss. Asham looks to me like a ‘sin unto death’, and chatah is a sin NOT unto death;
16 If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death. There is a sin unto death: I do not say that he shall pray for it. 17 All unrighteousness is sin: and there is a sin not unto death. (1Yochanan.5.16-17)
I think both need to be atoned for, but the one is MUCH more serious, and is the one that results in tsara’ath, being cut off from the people – excommunicated, as if dead. What did the prodigal’s Father say?
24 For this my son was dead, and is alive again; he was lost, and is found. (Lk.15.24)
Vv.14-18 are VERY reminiscent of the anointing of the Kohanim. The priest now takes some of the blood of the trespass offering, the one male lamb, on his (I infer, left) thumb and spreads some on the middle of the right ear, then the right thumb and then the right big toe of the former metzorah. Then the Kohen pours some of the log of oil into his left hand and dips his right thumb in the oil to rub it over top of the blood on the right ear, thumb and big toe of the former metzorah. This signifies, to my mind anyway, that the newly reconciled man will sanctify what he hears, what he does and where he goes by the power of Yehovah’s Spirit. The rabbis, in Stone’s Chumash (pg.623), say the former metzorah vows to improve himself in mind, deed and effort (as in forward movement). Great minds and all that. The Kohen then dips his finger into the oil and throws it toward the sanctuary 7 times before pouring the rest of the oil from his hand onto the former metzorah’s head, making atonement for him. The only difference between this service and the anointing of the Priests is that there is no trespass offering for the priest. Sin and burnt offerings are for both the people and the priests. The sin offering is for inadvertent sin, while the trespass offering is for willful sin. The High Priest could not sin willfully and retain his office. The 2nd male and the ewe lambs are offered as sin and burnt offerings. There is nothing saying which is which, so I infer that either the male or the ewe was acceptable for either the sin or the burnt offering.
If the metzorah is poor, and cannot afford 3 lambs, he may substitute 2 turtledoves or 2 pigeons for the 2nd male and the ewe lambs. Atonement is NOT for only the rich. The poor are afforded the same opportunity to be reconciled, as Yehovah is no respecter of persons. But the trespass offering is ALWAYS a male lamb and 1/10th ephah of fine flour mingled with oil as the grain portion of the offering. The sin and burnt offerings are identical for the poor and the rich except for the animals offered. All the applications of blood and oil are identical.
14.33-57 – The law for cleansing a tzara’ath in a building or garment is pretty simple. In a garment, try to wash it out. If it washes out, quarantine it for a week to see if it comes back. If it does, burn the garment; if it doesn’t, declare it clean. Same idea with a tsara’ath in a building. Remove the affected stones and mortar contacting those stones, and scrape them clean. If the tzara’ath returns, tear down the house and dump it outside the camp; if not, wait another 7 days. If it doesn’t return, the house is clean. The offerings are exactly like the second step of the metzorah cleansing; slaughter a bird over an earthen bowl with mayim chayim in it, dip the live bird, scarlet thread, cedar wood and hyssop in the water mixed with blood, sprinkle the blood/water mixture on the building and set the living bird free outside the camp. Declare the building clean. Q&C
Melechim Bet 7.1-16 – Backstory – The Syrians had besieged Samaria and there was a general famine in the city that had gotten so bad that some women had entered an agreement to eat their babies. And, as always happens in situations like this, they ate the first baby, but then, when they weren’t so hungry, the 2nd mother tried to renegotiate. So the first took her to the king, who, upon hearing the story rent his clothes, revealing the sackcloth he was secretly wearing in mourning for the state of his nation. So the king went to Elisha and told him that he understood that this famine was from Yehovah and asked the prophet what he should do.
In v.1 – Elisha prophesies that within 24 hours the siege would be lifted and food would be plentiful and cheap in the city. See the price of food? A shekel for an omer of wheat or 2 omer of barley – must have been near Pesach or Shavuoth? The king’s chamberlain, who was with the king, scoffing, asked how this was possible? Elisha told him he would see the prophecy come to pass, but would not eat the produce of it. Cut to the city gate portico, where sit 4 lepers trying to decide what they ought to do about the pits in their own stomachs, when one of them says, “If we stay here, we’ll starve; if we enter the city (where noone will allow us to go anyway) we’ll starve. SO-O-o-o, [let’s go to the Syrians. If they give us food, we’ll be saved; if they kill us, we’re no worse off than if we do nothing.” So they went to the Syrian camp, which they found abandoned. Seems Yehovah had caused the Syrian host to hear the chariots of at least 3 armies coming against them and they ran like rats from a sinking ship or little kids run passed a cemetery on Hallowe’en. The 4 lepers did what any red-blooded Israelite would do. They went investigating and found that the food was still hot and the beer was still cold, so they sat down to eat and drink. Then they noticed all the loot! So they hid a tentful of loot for themselves, and then looted another tent before their consciences stirred within them. And they said, “You know, there’s a whole city over there who would dearly love to eat some of this food, and it’s not right that we let them starve to death over night. We need to tell them.” This ought to be our attitude when we see people in need of Yehovah’s love and mercy.
They knocked at the gate and told the porter, who went and told his supervisor who sent to the king who sent some investigators who found everything as the lepers had said (except for the 2 empty tents). The king’s investigators followed the trail of discarded stuff that the Syrians dropped to make it easier to run faster (from the chariots of all those armies that Yehovah made them think were actually there) all the way to the Jordan crossing. They went back and told the king, who sent his chamberlain to be the traffic cop at the gate, and the people went out to the Syrian camp and took its spoil. And guess what? That day wheat sold for 1 shekel and barley for ½ shekel per omer, just like Elisha had said the day before. And the king’s chamberlain, who didn’t trust Yehovah’s Word, was trampled in the people’s feeding frenzy like a guy at Target on Black Friday. This feeding frenzy is like the one in the camp of Israel when the quail rained down on them in Num.11.31-35:
31 And there went forth a wind from Yehovah, and brought quails from the sea, and let them fall by the camp, as it were a day’ journey on this side, and as it were a day’ journey on the other side, round about the camp, and as it were two cubits high upon the face of the earth. 32 And the people stood up all that day, and all that night, and all the next day, and they gathered the quails: he that gathered least gathered ten homers: and they spread them all abroad for themselves round about the camp. 33 And while the flesh was yet between their teeth, ere it was chewed, the wrath of Yehovah was kindled against the people, and Yehovah smote the people with a very great plague. 34 And he called the name of that place Kibrothhattaavah: because there they buried the people that lusted. 35 And the people journeyed from Kibrothhattaavah unto Hazeroth; and abode at Hazeroth.
Form last week’s study of Psalm78;
Kibroth-haTa’avah means ‘the graves of lust’. It was, quite literally, their refusal to trust Yehovah and lust for flesh that killed them.
It was the same for Yerovoam’s chamberlain – AND the guy at Target. But what makes the Target thing so hideous is that NONE of those people who trampled the guy to death were starving; in fact, some were morbidly obese. It is evident that we are even more wicked in America today than Yerovoam’s Samaria was in Elisha’s days. Q&C
Tehellim 79.1- – This psalm MAY have been like the one Elisha prayed for Samaria when it was under siege. He may have prayed as Daniel did in ch.9 of his book, taking ownership of the sins of his nation, repenting for the sins of his fathers and political leaders, and asking Yehovah’s forgiveness for it all. Other than Elisha and his school of the prophets, I cannot imagine who would enter into that kind of intercession for Yerovoam and Samaria. It is the kind of intercession that we need to enter into for our nation, Israel and world so that Yehovah can send Moshiach to make all things right. The time is getting shorter every second before the world goes completely to hell in a hand basket. We need to stand in the gap for the remnant, like Moshe stood in the gap for Yehovah’s Name’s sake.
Asaph began this psalm (vv.1-4) with an imprecation against the heathen who were trampling over J’lem like the people of Samaria over Yerovoam’s chamberlain. When Moshiach returns he will do to the heathen what they did to J’lem in Asaph’s day, except that his servants will bury the heathen’s dead. Then in v.5 he asks Yehovah to remember J’lem and her people. He prays more imprecations on the heathen who are destroying Israel and spoiling the nation. In vv.8-12, he asks Yehovah to remember us and NOT our iniquities, to cleanse us of the filthiness of our sin. “Prevent” means to go before and guard our way. He tells him to guard his own Name from the reproach of the heathen. In v. 11 he tells Yehovah to listen to the prayers of the saints as they cry out for his deliverance and in v.12 to give the heathen 7 times the insults and disgrace they have leveled at Him and his people. Q&C
Ephesians – Preface – Like most of Paul’s writings, Ephesians has 2 basic parts, a doctrinal dissertation and a practical application of the doctrines just ‘disserted’. Beginning in 1.12, it looks as though Paul begins usual practice of pronouns to designate various groups of people in his audience; ‘we’ generally refers to Jews, ‘you/ye’ generally refers to gentiles and ‘us’ almost always refers to believers in general. This is not a hard and fast rule, but is generally true. As examples of this idea let me quote 2.8-17;
8 For by grace are ye saved through faith; and that not of yourselves: the gift of Elohim: 9 Not of works, lest any man should boast. 10 For we are his workmanship, created in Moshiach Yeshua unto good works, which Elohim hath before ordained that we should walk in them.
11 Wherefore remember, that ye in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands; 12 That at that time ye were without Moshiach, being aliens from the commonwealth of Yisrael, and strangers from the covenants of promise, having no hope, and without Elohim in the world: 13 But now in Moshiach Yeshua ye who sometimes were far off are made nigh by the blood of Moshiach. 14 For he is our peace, who hath made both one, and hath broken down the middle wall of partition; 15 Having abolished in his flesh the enmity, the law of commandments in ordinances; for to make in himself of twain one new man, making peace; 16 And that he might reconcile both unto Elohim in one body by the cross, having slain the enmity thereby: 17 And came and preached peace to you which were afar off, and to them that were nigh.
Every instance of the 2nd person pronouns in that passage refers to the Ephraimites, or full gentiles in the target audience. “Peace” in Ephesians, at least from this point on, means unity in the body. We’ll touch on that as we go through
Ephesians 4.1- – Paul opens our passage with a ‘therefore’, let’s see what it’s there for.
14 For this cause I bow my knees unto the Father of our Master Yeshua haMoshiach, 15 Of whom the whole family in heaven and earth is named, 16 That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man; 17 That Moshiach may dwell in your hearts by faith; that ye, being rooted and grounded in love, 18 May be able to comprehend with all saints what the breadth, and length, and depth, and height; 19 And to know the love of Moshiach, which passeth knowledge, that ye might be filled with all the fulness of Elohim.
20 Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, 21 Unto him glory in the assembly by Moshiach Yeshua throughout all ages, world without end. Amen. (Eph.3.14-21)
I don’t know of anyone who can pack more truth into so few words as Rav Sha’ul. I am going to have a hard enough time unpacking some of ch.4, so let it suffice to say that the ‘therefore’ is to remind us of the power of Yehovah’s Spirit working in us so Moshiach’s oneness with Avinu can also work through us on earth. THAT is the vocation to which we are called and in which should walk. Can you see the tie-in to our Torah for today? It spoke of the metzorah’s cleansing and reconciliation to the body, and Rav Sha’ul is speaking of the reconciliation of Ephraim and the acceptance of full gentiles to believing Yisrael. To walk worthy of that calling is to follow Yeshua in Torah and accept any who would walk in it, whether Jew, Greek or Ephraimite and to do so in humility, doing all we can to keep unity in the Spirit that empowers us. Shalom = echad, peace = unity.
In vv.4-6 we see 7 ways that Yehovah is echad and in which we are echad in Moshiach; 1) One body consisting of many members, 2) One Spirit indwelling all believers – every member, 3) One hope or earnest expectation of Yehovah delivering on all his promises, 4) One Master who is Moshiach Yeshua, 5) One faith of Moshiach working in us all, 6) One mikvah into the body by the Spirit and 7) One Elohim, the Father of all that is. All 7 of these things are supplied by Moshiach Yeshua to unify the body.
We all receive power (grace) according to the gift of Moshiach, each as he needs and is able to receive.
8 For by grace are ye saved through faith; and that not of yourselves: the gift of Elohim:
Those 5 gifts are enumerated in v.11; apostles, prophets, evangelists, pastors and teachers. We all receive all these gifts in varying measures, but usually one is prevalent with the others in support. Notice that teachers is listed last. I think that’s because it is the most universal of them all, for we are all able to teach and we all DO teach whether we know it or not. We teach others by our walk in Yeshua, even if we never say a word. A famous old monk named Frank once said, “Always preach the gospel. If necessary, use words.”
What is it that we teach people by our lives and lifestyles? There is no truer indicator of the validity of our faith than how we live. Do we truly endeavor to walk as Moshiach did? Or do we just go through the motions in front of other believers? In light of today’s Torah portion, what do our words about other believers say about us – are we metzoroth in waiting? Nothing will create a ‘middle wall of partition’ quicker than slandering another. And, by the way, slander is not talking about a person in front of them, but spreading twisted truths or outright lies about them when they aren’t around. I pick this particular chattah, offense, because it’s one we can ALL identify with, because we all are or have recently been guilty of it. I know. I’m meddling. But my meddling is personal to me, too. Ya’akov, Yeshua’s brother, says in his book;
5 Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth! 6 And the tongue IS a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell. 7 For every kind of beasts, and of birds, and of serpents, and of things in the sea, is tamed, and hath been tamed of mankind: 8 But the tongue can no man tame; an unruly evil, full of deadly poison. 9 Therewith bless we Elohim, even the Father; and therewith curse we men, which are made after the similitude of Elohim. 10 Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be. 11 Doth a fountain send forth at the same place sweet and bitter? 12 Can the fig tree, my brethren, bear olive berries? either a vine, figs? so no fountain both yield salt water and fresh. 13 Who is a wise man and endued with knowledge among you? let him shew out of a good conversation his works with meekness of wisdom. 14 But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth. 15 This wisdom descendeth not from above, but is earthly, sensual, devilish. 16 For where envying and strife is, there confusion and every evil work. 17 But the wisdom that is from above is first pure, then peaceable, gentle, easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy. 18 And the fruit of righteousness is sown in peace of them that make peace. (James 3)
We need to watch our mouths that we not cause harm to another’s reputation by accusing them to others without their knowledge or ability to respond. Now, here’s the rub: to comply with this passage and stop slandering others, most of us are going to have to live with a lot fewer words proceeding from our maws. Q&C
Vv.12-16 – The purpose, which is 3-fold, for the 5 gifts is given in v.12 – for 1) perfecting the saints 2) to do the work of the ministry 3) of edifying the body of Moshiach, until we become a ‘perfect man’, which is a full manifestation of Moshiach in our body. So, what we’ve seen in the last 10 verses (4-13) is 7 things [divine perfection] that are given to us through 5 gifts [grace, which is power given] for the 3-fold (solid, substantial and complete) purpose of building One unified and complete (perfect) body of Moshiach. The gift of Moshiach (v.7) + the body of Moshiach (v.12) = the fullness, completeness, unity and perfection of the Moshiach in v.13. V.13 is the outcome of 2Tim.3.16-17;
16 All scripture given by inspiration of Elohim, and profitable for doctrine, for reproof, for correction, for instruction in righteousness: 17 That the man of Elohim may be perfect, throughly furnished unto all good works.
When Torah is applied to the heart and life of a believer, he is fully equipped not only thoroughly, but throughly – it permeates his being, and he becomes a faithful follower of Moshiach, an overcomer if you will. When a group of believers who are throughly furnished to do their work in the body get together, that body becomes essentially invincible. Has anyone here ever been a part of a local assembly that fits this description? Yeah. Neither have I. But I have been at assemblies where there were some whom I considered to be overcomers – they were way beyond me in their walk of faith. I would consider them ‘fathers’ to my ‘young man’ or even ’little child’ status.
12 I write unto you, little children, because your sins are forgiven you for his name’s sake. 13 I write unto you, fathers, because ye have known him from the beginning. I write unto you, young men, because ye have overcome the wicked one. I write unto you, little children, because ye have known the Father. 14 I have written unto you, fathers, because ye have known him from the beginning. I have written unto you, young men, because ye are strong, and the word of Elohim abideth in you, and ye have overcome the wicked one. (1Jn.2.12-14)
We need all these gifts to graduate from being little children, liable to being blown this way and that by every wind that arises (v.14), and to come to a full knowledge of the truth of Torah. Those ‘winds of doctrine’ are what Rav Sha’ul calls ‘doubtful disputations’ in Rom.14.1, those things that may be interesting or ‘new’ to our thinking, but are not clearly taught in Torah. Torah needs to be our banner, our standard to follow because IT is all we can be assured is true in this world of ‘sleight of hand’. It was by sleight of words that haSatan deceived Chava. It was by sleight of hand that Lavan deceived Ya’acov with Leah. We need to carefully guard our hearts from the sleight of men, who do the work of haSatan in leading the credulous away from the narrow Way of Yehovah. That word, ‘sleight’, refers to that which LOOKS good, but is dishonest or not scriptural – like crooked dice (the meaning of G2940, kubeia] in a game of ‘chance’, which is anything but ‘chance’ when the gimmick is employed. We are not to employ trickery, but to speak the truth as we grow into the likeness of Moshiach. Each member of the body is joined to Yeshua by the grace [power] of Ruach, which is the ‘joint’ that supplies each of us the ability to work together in unity. Without Ruach we are divided, alone.
Vv17-32 – Paul applies all of the 2nd table of the Mitzvoth in the next 16 verses. His basic audience is the Gentile/Ephraimites in Ephesus. Remember that Ephesus was the seat of Diana worship, a cult revolving around temple prostitution, from which MOST if not ALL of the former idolaters of the Ephesian assembly was saved. For them to follow after Moshiach would truly set them apart from their neighbors and friends. He exhorts them to NOT walk as others do in Ephesus, but to walk after the Torah. They had emerged from the darkness of sin and various perversions in which they were truly alienated from Yehovah. They had been given over to the basest sins and thought nothing of it, but now the Spirit was witnessing to them against their former lusts, and Paul touches every one to ensure they know where NOT to walk.
He tells them to put off the ‘old man’, by which I believe he means the fallen nature of Adam, which is to feed and encourage the evil inclination. Sexual sin is the first one he deals with because that is the lifestyle of Ephesus, the thing most likely to draw them away from Yehovah. He then counters that with an exhortation to renew their minds, as he had the Romans in 12.2;
And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of Elohim. (Romans 12:2)
Therefore if any man be in Moshiach, he is a new creature: old things are passed away; behold, all things are become new. (II Corinthians 5:17)
He tells them to eschew the old and put on the new by going after Elohim, like David did. He then applied the lesson he spoke of at some length already – the sleight, or cunning craftiness, of men, or to put off all lying. Next he discusses the 6th commandment briefly when he exhorts them to be angry with the lifestyles of their neighbors, but not to sin in that anger. That is the easiest way for us to give haSatan a stronghold in our lives and minds. Next he talked about working an honest day’s work for an honest day’s pay, to not steal in any way. He again touched on being careful with our words and attitudes in v.29. V.30 speaks of grieving the Spirit, but it is preceded and followed by verses that deal with the tongue. Do you suppose that our tongue provides us with our best chance of grieving the Spirit? We are not to treat our brethren with any kind of malice, but we are to address our sins with LOTS of malice – we are to put those sins away from us and hate them, but be kind and tenderhearted towards each other and forgive each other as Yehovah has forgiven us, i.e.; completely and then forget the slight or offense, because if we remember the offense, we are not truly forgiving it. Q&C
End of Shabbat Bible Study