Deuteronomy 23 contains sundry laws. Verses 1-8 talk about those who have been excluded from the congregation of the LORD. The first excluded group was the eunuchs - either those who became so through accident, or through human agency. Verses 2-6 tell of the exclusion of the children to their tenth generation from forbidden unions, of Ammonites and Moabites. The hostility of the Ammonites and Moabites being the reason for their exclusion. In addition to coming against Israel in warfare, while the people of the LORD we're approaching the Promised Land the Moabites sought the services of Balaam the seer in an effort to curse the congregation of God. Edomites were excluded for two generations - their grandchildren were allowed to join in union with the Israelites. Verses 9-14 describe some causes of uncleanness and consequent prohibition of entry to the camp. These verses also speak of the removal of refuse from the camp of God in order to prevent both physical corruption and to ensure health and holiness. Verses 15-25 tell of sundry laws which cover care and kindness for the stranger; the morality of the nation's virgins; the forbidding of unconscionable interest being charged of the LORD's people - "usury" could be imposed upon foreigners (but again, in the spirit of the chapter, it is to be hoped that care and kindness will be shown to them). Vows were to be performed with faithfulness. The chapter concludes with the call for the people of the Almighty to allow their neighbours to satisfy immediate hunger, but not to take advantage of one another.
Song of Solomon 3 begins with the bride's vivid romances for her royal spouse. She calls an incident when she experiences abuse at the hands of the watchmen of Jerusalem. This could speak of the ecclesia's persecution at the time of Christ by the Jewish authorities. She requests rest for her beloved. Verses 6-11 describe the wedding of Solomon and his betrothed bride. The senses are stirred by the descriptions of the fragrances and the pomp and majesty of those who are present. Solomon arrives in a magnificent carriage. And the splendour of these nuptials revival the grandeur of Solomon's coronation.
Acts 16 speaks of a disciple named Timothy - meaning "of value to God". He was well recommended by the brethren. Timothy's mother, Lois, was a Jewess, but more importantly a faithful believer. Likewise, Timothy's - grandmother, Eunice, was also faithful - 2 Timothy 1 verse 5. As Timothy's father was a Greek Paul thought that it would be best for Timothy to be circumcised before travelling with himself and Silas. They visit the Galatian believers to strengthen their faith. Whilst attempting to preach the gospel in the province of Asia they were prevented from doing so. God had urgent work for the missionaries to do in Macedonia. They were given a vision of a man from Macedonia asking them for help. Many believe that the man in the vision was doctor Luke, since the pronouns in the chapter change when Luke joined them- see chapter 16:11. It is also interesting to think that Alexander the Great was a Macedonian who claimed to have a vision of the high priest of Israel and the 24 elders coming to meet him (see Zechariah 9). In Philippi, the capital of Macedonia, there were so few Jews that the city had no synagogue. It was by the riverside that Lydia, a lady from Thyatira, believed and was baptised. She was the first convert from that city. "Whose heart the Lord opened" describes the timeless operation of the spirit of God. It's a lovely description. Verses 16-24 describe a demented girl, said to be possessed by the python of Delphi, who follows Paul and Silas and claims that they are the servants of the most high God. After the girl was healed her owners, losing their source of income, had Paul and Silas arrested, beaten, placed in most uncomfortable stocks and cast into prison. Paul and Silas sang hymns of praise to the amazement of the prisoners and their jailor. The response of the Almighty was to a produce a strong earthquake that was felt throughout the city. It also released all the chains of the prisoners. The jailor fearing his prisoners had fled was about to take his own life. Paul called upon him to stop. He took Paul and Silas to his home and bathed their wounds (with their stripes he was healed - see Isaiah 53). The jailor and the believing adults of his household were baptised - the ecclesia was growing. In the morning the worried magistrates tell Paul and Silas to go. Paul says they have beaten the Apostles who are uncondemned Roman citizens. This made the magistrates even more fearful; but must have provided the ecclesia with a measure of protection. Acts 17 tells of Paul, Silas coming to Thessalonica (Luke seems to have stayed in Philippi for the next 7 years), where the preaching had some measure of success until the jealous Jews stirred up the rabble of the city and attacked the house of Jason where Paul and his companions were lodged. Jason is beaten, but the multitude want Paul's blood. The enraged mob claim that Paul has turned the Roman world upside down with his preaching - and indeed he had done that. After taking money for security Paul and his company are allowed to depart. In verses 10-12 we hear that they next come to Berea where the people of that city are more noble of heart as they daily search the Scriptures to see whether what the Apostles claimed was in fact what the Scriptures taught. But sadly, true to form, the unbelieving Jews from Thessalonica come and bring persecution with them. Paul is hurried away from the hostile Jews and brought by sea to Athens. Whilst waiting for Timothy and Silas Paul is stirred by the extent of the idolatry of the city. Paul speaks to the philosophers of the Epicurean and Stoic persuasions about Jesus and the resurrection - the Greeks supposed he was talking of Jesus (a male god) and Anastasis (a female god). Paul is taken to Areopagus (also called Mars Hill) and placed on trial for blasphemy (a charge that carried the death sentence if he is found guilty). Paul commences to preach to them based on an altar that he finds with the inscription "to the unknown god". He says that they are ignorantly worshipping this god. From the Greek poets Paul tells them that this God made the world and everything in it. He quotes from several of their poets - including the well known Hymn to Zeus (their chief god). But his primary appeal was for them to forsake idolatry and polytheism and embrace the One True God by believing that this God will judge those who do not repent and turn to Him. The majority response is to dismiss Paul's claims as they compare the Apostle to a seed picking bird, which gathers bits and pieces from everywhere. Nonetheless one Dionysius, an Areopagite and a woman named Damaris and a few others become believers. Some said they would listen to Paul another time - but they missed the opportunity for Paul never returned to Athens: compare Ephesians 5 verse 16.
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Joshua 5 tells us that the crossing of Israel into the Promised Land struck the Amorites with terror. The LORD instructs Joshua to make sharp flint knives for the circumcising of the nation. No one had been circumcised in the wilderness. All the males of the nation become circumcised in
Gibeath-haaraloth, where symbolically the reproach of Egypt was rolled away from the nation. The nation tarried until the men were recovered and the place named Gilgal, from a root word meaning 'rolling', as emblematic of what God did for Israel in that place. For us circumcision of the heart is what the LORD our God asks of us in Deuteronomy and in Jeremiah. Verses 10-12 tell us of the first keeping of the Passover in the land accompanied with the eating of the grain of the land when the manna had ceased. In verses 13-15 Joshua met the angelic commander of Yahweh's mighty army and he humbly submits to this powerful commander. Joshua removes his shoes as he stands on holy ground just as Moses had done when instructed by the angel of the bush in Exodus 3.
In chapter 6 the city of Jericho fell because of faith (Hebrews 11 verses 30-31). The fall of Jericho can be accurately dated at BC 1451. Archaeological evidence principally associated with the latest ring scarab of the Pharaoh living at that time confirms this date. The archaeologist Garstang explains that the burnt bricks found and the state of the walls collaborates the Bible story of the walls collapsing out and of the city being burned by fire. Israel were to march around the city once for six days and on the seventh day it was to be encompassed seven times. Israel's army and congregation advancing before the 7 trumpeting priests and the ark. It must have been quite a spectacle for the city's population. And perhaps became a cause of mirth as the populace wondered how an attack on the city might proceed. Absolute silence occurred until the final encirclement and the command was then issued to shout. Verses 11-16 and verses 20-21 describe the events as they occurred in the capturing of Jericho. Verses 17-19 tell of Joshua's command to save Rahab and those in her house, an honouring of the oath the spies had given her. These verses also forbid the taking of any spoil from the city which Israel's almighty Sovereign had devoted to total oblivion. Verses 22-25 tell of the Israelites following Joshua's commands in saving Rahab and in utterly consuming the city with fire. The chapter concludes with a curse being placed on anyone who would seek to rebuild Jericho. Despite Joshua's prohibiting the rebuilding of Jericho a rebel sought to do so in the days of Elijah. 1 Kings 16:34 speaks of the sad fulfilling of Joshua's prophecy. Rahab became one of Israel's greatest and faithful proselytes who was an ancestor of our Lord Jesus Christ - Ruth 4 and Matthew 1.
Isaiah 10:1-4 denounces the rich and powerful oppressors of Judah. Some of their evils are outlined and the Almighty declares that these men can expect to feel His heavy hand on them in judgment. Next the prophet speaks in verses 5-19 of the all powerful Creator stretching out His hand against the arrogant and overreaching Assyrian nation. Assyria would exceed the judgment that the LORD is measuring out to His people - Israel. The proud foe of God's people will attribute its victories to their own might and the superiority of their gods. Through the Almighty's outpouring of His anger against those proud idolators will humble them to realise that there is no God like Israel's. The thinking of the Assyrians is told us in these verses. Verses 12-19 speak of the process of devastating and bringing of the mighty nation to its knees. Verses 20-27 describe the breaking of the Assyrian yoke from the shoulders of Israel. This would be to the saving of the remnant of the Almighty's people.
Verses 28-32 tell of the route that the Assyrians will take until they come to their end in Jerusalem. This is prophetic of the end of the latter day Assyrian - the Russian confederacy - coming to destruction on Mount Zion, verse 32. Verses 33-34 foretell the wielding of Yahweh's might in the punishment and overthrowing of the LORD's great enemy.
The greetings and salutations commencing 2 Thessalonians are identical to Paul's other letters except for the pastoral epistles (1 Timothy; 2 Timothy; Titus). In chapter 1 verses 3-4 the Apostle thanks God for the Thessalonican brothers and sisters, whose faith was growing and their love increasing. Despite persecution they were steadfast for the gospel. From verses 5-12 Paul urges for that patience to continue for it will receive the promised reward at the second coming, and kingdom, of our Lord Jesus Christ. Our Lord when he comes with the angels will also avenge his faithful. The persecutors of the believers will then receive what they deserve. Chapter 2 tells that before the Lord will come there will be a huge forsaking of the true belief and a system of deceit, which pretends to be the truth will arise in the earth. The words translated "falling away" and "lawlessness" both in the Greek language have the numerical value of 666 ( compare Revelation 13:16-18). From the other identifying features in this chapter and those within the book of Revelation tells us that this is the Roman Catholic Church with the Pope as its head. Note that the delusion which allowed this system to develop came about because those who fell away "received not the love of the Truth" (v10). From verses 13-17 the Apostle urges them to stand firm for the faith.
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Joshua 3 and 4 describe the entry into the Promised Land by crossing the River Jordan and the memorialisation of that event. The parable together with the literal crossing tell of Jesus - the Greek form of the Hebrew word Joshua (the salvation of Yahweh) - leading his people into the Kingdom of God (the focal point of all God's promises). Jesus went before, like the ark to show us the way). The Jordan means 'the descender' teaching us that as in Adam all die. Note that in Yahweh's salvation the waters that finished in the Dead Sea (the lowest land point on earth) were rolled back passed Adam v16 cp Romans 5 verses 12-21. We notice that the ark of God goes before the people of the LORD to seek for them rest - Numbers 10verses 33-36. The distance between the ark, symbolising our Lord Jesus Christ, and the holy nation is two thousand cubits perhaps representing the passage of time from when our Lord entered into his rest and the time after which his faithful followers will enter theirs ie 2,000 years.
In Joshua 4 we are told of how this significant event in Israel's history was commemorated. Verses 2-4 tell that under instructions from Joshua twelve stones are taken from the midst of the Jordan River as Israel were crossing, and set up on the bank of the river in the Promised Land as a memorial heap. Verse 5 tells us that this was done as a witness and prompt prompt to future generations, when the children would ask why the stones were placed there. It is most likely that John the Baptist was making reference to these stones at Bethabara - meaning "the house of the fords", the probable location of Israel's entry into the land under Joshua - see
Matthew 3 verse 9. Joshua's instructions are carried out as the LORD's witness to Isra. They had crossed the Jordan at the time of the spring flooding and had witnessed an incredible miracle. Forty thousand troops accompany them from the tribes whose inheritances were to the east of the Jordan. The miracle is described in verses 16-18 as occurring when the feet of the priests carrying the ark touched the water. The waters stood up in heaps on either side of Israel's path - somewhat akin to the crossing of the Red Sea under Moses. And as Joshua 3 verse 16 tells were rolled back to the city Adam on the upstream direction and trickling away to nothing neat the Dead Sea. Representing our Lord Jesus Christ's sacrifice eventually rendering sin powerless. The parents' response to the questions of their children is to be a witness not only to the nation, but indeed to the entire earth - Joshua 4 verses 23-24.
Isaiah 9 verses 1-7 describes the birth and development of Immanuel. Typically this was Isaiah's second son, born of a young woman, but in reality speaking of the Lord Jesus Christ. Jesus was the child born for the salvation of the human race and this was only possible because he was the Son given by the Father. Our Lord was blessed with attributes, that is characteristics from his Father, which made that victory possible - see Psalm 80 verses 15-17; Isaiah 11 verses 1-5. These early verses of chapter 9 outline his prowess and accomplishments which are in the main due to Jesus' divine begettal and his cooperation with his Father's education - Isaiah 50 verses 4-9. The titles given to this divine and incomparable Son are listed in verse 6 as "Wonderful (or miraculous), Counsellor (instructor of wise counsel), Mighty God (El Gibor - or mighty warrior) and Everlasting Father (Avi Ad: father of futurity ie the father of the kingdom age see
Hebrews 2 verses 10-13) - relating to Jesus as Messiah. Jesus was the one who would bring light to the people of the LORD as Isaiah 9:2 prophesies and finds its fulfilment in Jesus' preaching in Galilee
(Matthew 4 verses 13-17). The confusing state of the kingdom of Judah is described in Isaiah 9 verses 2-5. The prosperity of Messiah's coming Kingdom on his return to the earth is spoken of in verse 7 where we are told that Christ will be put on the restored throne of David - see Acts 1 verse 3, 6-11. Righteousness, justice and peace will be the hallmarks of Messiah's reign and it will be his Father's zeal which will accomplish this. Verses 8-21 tell us that Judah's Sovereign will execute judgment against all injustice and oppression that was being practised at that time in the nation. The Omnipotent Creator could not ignore these wrongs and will have to outstretch His hand against the perpetrators of evil.
1 Thessalonians 5 reminds us that the Scriptures provide graphic detail of the times (Greek 'chronos' which God has explicitly revealed through His Scriptures and particularly in His prophetic word) and that He has adjusted ie patterned the world's eras around His Son, the Christ (Hebrews 11:1). Time in this chapter is made up of longer periods called "times" and shorter periods known as "seasons". The shorter seasons characterised by specific signs compel us to believe that our Lord's coming is imminent (Luke 21 verses 24-36). These signs urge us to watchfulness and to lives that are consistent with us being the children of the DAY. That is the day soon to dawn when the sun of righteousness will arise with healing (Malachi 4 verse 1). We are exhorted us to lives consistent with the character required of the children of our Father in verses 4-11. The chapter concludes with patterns of behaviour befitting the children of the kingdom (cp 2 Peter 3 verses 10-18).
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Joshua 2 describes Israel's spying out Jericho by the two spies that were sent by Joshua. Jericho was a fortified and powerful city and is the nation's first challenge in the conquest of the Promised Land. The spies select Rahab's house as their place to lodge and from there to conduct their reconnaissance. Rahab hid the two men among the flax on her roof when the king of Jericho sought their arrest. The city of Jericho was in a state of high alert with Israel's recent great conquests and the fact the city is likely to be Israel's next point of attack. Rahab feigns ignorance of the spies' whereabouts and tells the pursuers to swiftly pursue them that as have just left the city. In verses 8-11 Rahab tells of Yahweh's might and that without doubt He is the only true God. This she did prior to her hiding of the spies. Hebrews 11 verse 31 comments on her faith as the source for her motivation. James 2verse 25 says that her faith moved Rahab to act and by this she was justified. After the king of Jericho's men depart Rahab reminds the spies of the oath that they swore to her. A token of the covenant is the binding of a scarlet rope, by which the spies were let down the city's wall, being left suspended in Rahab's window. Follow the theme of the scarlet thread through the Bible and you will be amazed (start with
Genesis 38:28). Rahab gives the spies advice on how to evade Jericho's hostile pursuers. For their part the spies declare that the oath will be honoured. The spies are greatly encouraged by the sign of victory that their mighty God has given them and they confidently say to Joshua that the LORD of hosts has given them the land
Isaiah 8 tells of the prophet's wife bearing him a second son - Maher-Shalal-Hash-Baz - whose name means: "in speeding to the spoil the enemy hastens against the prey". This name spoke of the imminent Assyrian invasion of Immanuel's land. Isaiah says that when this happens and the mighty waters of the river will overflow and fill the breadth of the land almost swallowing the nation as those waters will be up to Judah's necks. In its path the Assyrian river would sweep away the kingdoms of Syria and Israel. Why would the Almighty bring such devastating destruction? It was because of Judah's refusal to heed the gentle and beseeching waters of Shiloah - meaning peaceful. Shiloah (and its variants) speak of our Lord Jesus Christ, the Prince of Peace" (Isaiah 9verse 6;
Genesis 49 verse 10). The New Testament instructs us to hear the voice of Jesus as the Father commands: "This is My Son, hear him". Failure to hear will incur certain judgment as Isaiah 8:9-10 and Hebrews 2 verses 1-4 outline.
Verses 11-15 encourage the remnant not to be overwhelmed by fear, but rather to trust in the living God who will deliver the faithful who revere Him. Verse 13 is alluded to by Peter who applies the words to the life and speech of the faithful pilgrims in 1 Peter 4verses 15-19. Verses 16-22 conclude
Isaiah 8 by explaining the role of the disciple: to give heed to our Sovereign's Word and setting it as a seal upon our heart. Christ is our great example in this matter as
John 6 verse 27; Revelation 14verses 1-5 teach us. Judah was a confused nation who were to their shame hearkening to the mystifying wizards who had no understanding in the matters that related to life and death. In listening to those whose teachings fog the minds of the children of God will lead to certain and deserved judgement.
1 Thessalonians 3 verses 1-5 Paul tells us of the sufferings that the Apostle experienced in Athens. Next Paul informs his readers of the great encouragement and comfort that Timothy brings him; and it is the news of the Thessalonians' magnificent response to the gospel. Note how the chapter finishes - read aloud verses 12-13 and pause, and ponder. Chapter 4 speaks of how pleased God and Paul are with the way that the believers are living their lives as a witness to their faith and to their trust in God and His Son. The love the Macedonian believers show to each other is evidence that they have learned what God's Word teaches. They needed to keep working until the Lord Jesus' return. These believers did, however, have a wrong view about the order of events after the Lord's return. The living believers will have no time advantage over those faithful who had fallen asleep in Christ ie died. Verses 13-18 describe what happens at Christ's return to the earth. Jesus will come with angels and the trumpet of God (1 Corinthians 15 verses 52-53). Those believers who are alive when he comes will be caught up together with those believers who have been raised from the dead, into a great cloud of witnesses (see Hebrews 12 verses 1-2). These believers will be caught into the air ie aerial, in the sense that, together with their Lord Jesus Christ, they will be the rulers (or those elevated to be in authority) over the people of the earth - ie the subjects of that coming kingdom. What a comfort to those who are now suffering persecution.
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The book of Joshua is most likely written by the new leader - Joshua. He is chosen by God to lead Israel into the Promised Land succeeding Moses. Verses 1-9 are the record of Joshua's appointment by his Sovereign. He is the chosen leader because of his faithfulness in reporting the truth regarding the land promised to Abraham. Israel, like their patriarch Abraham, are to tread the full extent of the land, whose territory is defined in verse 4. Joshua would be supported in the task of guiding the people of the Almighty just as Moses had been before him. Verses 7-9 repeat the words of Deuteronomy 31:7-8.
In verses 9-18 speak of Joshua taking control as commanded by his Omnipotent Maker. He begins by instructing the tribes of Reuben, Gad and half of Manasseh to corral their cattle, fortify their cities to protect their wives and children and to join the remaining tribes for the conquest of Canaan. Verses 16-18 tell of the three tribes mentioned earlier endorsing Joshua's command and encouraging their leader:
"Be strong and courageous".
Isaiah 7-11 record the Immanuel prophecies and begin in the reign of the faithless king of Judah - Ahaz. This king is one of the weakest men to occupy Judah's throne. In verses 1-2 we learn of the league between the kingdoms of Israel and Syria, both to Judah's north. The majority of Judah's people are terrified by the prospect of a war with two powerful armies. The prophet Isaiah is sent to meet Ahaz with the message that deliverance requires trust in the Almighty. Isaiah is accompanied by his son - Shear-jashub at the place where a short time later Hezekiah, Judah's next king would build a conduit to convey water from the Virgin's Fountain, outside the city walls, to the pool of Siloam inside the city. Isaiah is to be accompanied by the son whose name proclaims that Israel's Sovereign would save a remnant of the LORD's people. Isaiah carries the message that God would bring the conspiracy of Israel and Syria against Judah to nothing as their two rulers are to be removed before Isaiah's son would grow up. Those two adversaries will be as a smoking stick snuffed out; and the initiator of the conspiracy - Ephraim ie Israel is to cease to be a kingdom within 65 years. Such a true prophecy establishes Isaiah's words as a true prophet of Yahweh (as Deuteronomy 18 outlined). Through the prophet God commands Ahaz to ask a sign from the LORD. The king feigns humility and is exposed through the prophet as a hypocrite. Isaiah chapter 7:11 describes the sign from the LORD given to Ahaz - a virgin is to conceive and bare a son. The prophecy of the virgin birth relates to the virgin Mary giving birth to the Son of God - Matthew 1:18-25; Luke 1:30-37. The word of God further states that judgment is to be brought upon guilty Judah by the power of Assyria. But Yahweh of hosts would not only bring to nothing the two co-conspirators but greater even than that the might of Assyria was to be crushed. The land of Judah, however, was to be vastly depopulated. There was to be an abundance of rich produce left to the remnant of Judah. Vast tracts of pasture land were to become forests and thickets for the hunting of wild animals. However, says the prophet, there will come a glorious end and a prosperous future - in Messiah's reign we suggest.
Paul's first visit to the Thessalonians (in Macedonia) was perhaps around 51 AD. The letter commenced with "grace" (Greek'charis' - love) and "peace" (Hebrew'shalom' - wholeness, or peace), which come from God, our Father. As a group of Christian believers the Macedonians were severely persecuted, like their fellow Jewish believers in Judea - many of them being put to death for their beliefs. The Thessalonians were, however, extremely generous in financially contributing to Paul's preaching - especially the Philippians. The central message of both letters is the second coming of Jesus Christ to set up the kingdom of God on earth. Every chapter of both letters refers to this - some chapters containing several references (in the Bible we find over 500 references to the second coming of Jesus Christ). Their love and labours for the Truth were exemplary to all believers. Note verse 9 refers to their belief in "the Living God" and cites not only the verse in Jeremiah 10:10, but the whole context of Jeremiah 10 was relevant to the situation of the Thessalonian believers. Chapter 2 speaks of the love of Paul, Silas, Timothy and Titus among them. Interestingly the name Titus means "nurse", or "rearer". Paul worked to support his companions' needs and for the preaching of the gospel. The Apostle commends the believers for their patience in suffering persecution. Finally he expresses a desire to see them again and says that in the day of Christ's coming their acceptance of the gospel would be his victor's crown (Greek 'stephanos').
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Deuteronomy 33 records Moses' message and blessings for each of the 12 tribes and contains wise words of instruction and warning. These words speaks of events to be seen in the latter days that are specific for each tribe. Verses 2-5 are prophetic and is in the Hebrew text in the future tense. Compare Habakuk chapter 3. Seir is the territory of Edom and relates to the time described in Isaiah 63:1-6. Mount Paran is in the south, in the Negev, and we are being presented with the March of the rainbowed angel of Revelation 10. Verse 3 prophetically relates to the same events described in Psalm 68. Of Reuben Moses tells of an increasing in numbers for that tribe. Verse 7 speaks of Judah. We know that this tribe was to be the progenitor of our Lord Jesus Christ - as Micah 5:2 declares. An interesting exercise is to compare Jacob's last day prophecies in Genesis 49 with those of Moses in this chapter. Contemplate the description of Judah's king in verses 8-12 of Genesis 49. Verses 8-11 of Deuteronomy 33:8-11 tell of blessings upon Levi for that tribe's faithfulness to their God at the time of the incident of the golden calf. This, too, was a mirror of their zeal for the LORD at the time of Israel's corrupting of themselves at Baal Peor - Phinehas led the tribe by his example then. The Urim and Thummim relate to the righteous divine judgments in which Yahweh aided and directed the outcome. Phinehas put his love of the LORD above natural family ties and as a result he was promised a priesthood in the kingdom age - Malachi 2 verses 4-7. For his and his tribe's faithfulness the Levites were entrusted with the responsibility to teach Israel the testimonies of their Sovereign. Benjamin's blessing relates to the proximity of his tribe's habitat being on the border of Judah and sharing of the metropolis of the kingdom age - Jerusalem. Verses 14-18 contain the longest of the blessings, which were upon Joseph, the head of the one whose life marked him as separate from his brothers. Joseph may well be the greatest type of Lord Jesus Christ in the Old Testament. Joseph is blessed with the double inheritance as his father elevated him to the position of the firstborn son. Likewise though Adam was the firstborn son of God, Luke 3:38, our Lord was given the place of the firstborn as Is prophesied in Psalm 89 verses 26-29. Verse 16 describes the blessing of knowing Yahweh our God in the revelation that was made to Moses by the angel who abode in the bush - Exodus 3:13-18 compare with Acts 7:30-34. The reference to the ten thousands from this tribe is an allusion to Psalm 68:13-21. Verses 18-21 speak of Zebulon, meaning dwelling, being blessed with an inheritance by the Mediterranean Sea and the treasures of the sand may relate to the extensive gas fields found adjacent to this region. The worshippers arriving at this haven by ship will come from there to worship the King in Jerusalem - the mountain of the LORD as Psalm 48 reveals. Verses 20-21 tell of Gad's troop being the protectors of the Promised Land.
Verse 22 shows Dan to be the vindicator - the exactor of vengeance upon Yahweh's foes. Verse 23 outlines how Naphtali will carry the burdens of the blessings that will be brought to the nation from the abundance of the Gentiles - Isaiah 60 verses 9-11 reveals this. The lake mentioned is the Dead Sea in southern Israel. and this tribe may accompany the worshippers on their way to the house of prayer for all nations. Verses 24-25 speak of Asher, whose name means "blessed", or "happy" being blessed with abundance. The mineral wealth in this tribal allotment is enormous. The mineral deposits in the Dead Sea region are among the largest know deposits on earth. Verses 26-29 enumerate the boundless blessings to the nation. The greatest of these blessings is to have the the Eternal God as our Father and be supported day by day in His caring, but mighty, arms. With Him we experience incomparable blessings throughout our live. And we live in this blessed assurance.
Chapter 34 of Deuteronomy is not written by Moses as it speaks of his death and the physical condition of his body at the time he is laid to sleep. From the top of Mount Pisgah Moses views the Promised Land. He saw it through eyes that were enhanced and allowing him to see the entire land - this was not physically possible from that location. He rests awaiting the time that the angel will raise him from his sleep so that he also inherit the home of his constant yearnings. He dies as a vigorous man of 120 years in age. His natural vitality was strong and his eyesight undimmed. Israel mourned his decease for a month. And Joshua succeeded Moses as leader of the LORD's people - by the Almighty's divine appointment and with the blessing of Moses. No like prophet ever arose
Isaiah 6 tells of Isaiah's calling to be a prophet of Yahweh and his being appointed to that role. He is called as a youth and he protests his unsuitability of carrying out a challenging mission to a rebellious and unheeding nation. In fact the message that he is taking to the nation of Judah would produce an increase in their hostility. As well as his claim to be but a youth we have evidences of that work lasting for 89 years. The prophet begins his service in the year of the great earthquake when king Uzziah died - BC 796. That king had usurped the office of the High Priest and the LORD struck him with leprosy as he was attempting to offer the incense. Uzziah is driven from the Temple as one of the region's greatest earthquakes of all time is unleashed. In contrast with that event the prophet beholds Yahweh of armies enthroned in His Temple. This glorious vision of the king-priest Messiah is symbolic of our Lord Jesus Christ's kingdom reign at his second advent. Matthew tells us this in chapter 13 verses 10-17. The purpose of parables, we are told, was to bewilder the shallow and the sceptical; but to enlighten the hearers who are seeking enlightenment. Verses 9-10 of Isaiah's sixth chapter are cited. At the shaking of the Temple from the great earthquake Isaiah himself physically trembled at this display of raw power from the Almighty. The prophet declares his own unworthiness to even behold this vision, let alone be asked to be his representative. The seraphim appear to be a combination of the cherubic figures of Ezekiel and the flashing of burning fire from the symbolic creatures which Isaiah saw. The Hebrew word derives from a word meaning burning ones. A coal of fire from the smoking incense altar is placed on the prophet's tongue and he is told that there is no need for fears as his iniquity is taken away by God whose Word has purged his sins. The necessary preparation for Isaiah to proclaim the LORD's message. Isaiah is thus commissioned as a prophet of Yahweh and on behalf of his Sovereign he would take the message placed into his mouth by divine inspiration to the nation of Israel. Sadly that generation of Israelites was largely uneffected. Likewise Messiah's message failed to effect the majority of people in his age. So our Lord Jesus spoke in parables. The Apostle John speaks of this in John 12verses 32-33 when our Lord Jesus prophesied his own lifting up in crucifixion. Paul tells us that this was a great stumbling stone for the Jews as we read in
1 Corinthians 1:23.
In Colossians 3 verses 1-4 tells us that since we have through the act of baptism been raised in him to a new life our thoughts and actions should be in harmony with this. And so from verses 5-9 all those past behaviours are to find no place among believers. Our new self is being renewed every day through our growth in understanding what it means to be "in Christ". From verses 12-17 the focus of the believer's mind and actions is to centre on living with (and as) Christ. From verses 18 to the chapter's end he addresses the different groups within Christian households and advises on proper behaviour. Chapter 4 continues with instructions for masters and servants - such an important topic as five sixths of the Roman world were slaves. Verses 2-4 is a request to those at Colossae to pray for Paul's preaching. Verse 5 tells that their speech and behaviour must be sincere at all times - "seasoned with salt". Verses 7-17 conclude with final greetings. Verse 18 tells us that the letter was written by Paul in his own handwriting.
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In Deuteronomy 32 verse 1-3 Moses in calling upon: the rulers and the common people of the nation of Israel, ie the heavens and the earth, to listen carefully to his song - verses 1-3. Moses' teaching, in his last words, though the song is similar to David's final words - 2 Samuel 23:1-4. The gentle instruction resembles the gently falling rain. Moses' objective is to an elevating of his Sovereign in the mind of the people of God. This is so important in our lives that we praise our Omnipotent Maker for who He is and what He still continues to do for us. Contemplate how the Psalms constantly resonate to this theme - "Great is Yahweh and greatly to be praised and His greatness is unsearchable". In verse 4 our God is described as "the Rock". He is eternal, stedfast and unchanging". Once more an elevating contemplation as we feebly fail and fumble our way through life. Verses 5-6 tell us of our weaknesses and needs. Verses 7-14 give some reflections from Moses on what the Almighty has done for His children - and He still is the same. Once our Sovereign sets His love on His children He will move heaven and earth to bring them into His kingdom. He raises us up to stand on mountains. He gently bears us on eagles' wings - Exodus 19:4-6. Verses 15-17 contrast sadly and record Israel's pitiful and insulting response to the goodness of their God. It is needful for the Almighty to discipline His wayward children as verses 19-27 outline. Verses 28-39 tell of the yearnings of Yahweh for His erring yet still loved children, So verses 30-38 speak of the LORD's heartfelt plea to them. From verses 39-42 He remonstrates with the nation to recognise that He alone is God and only He can rescue us from our troubles. Verse 43 concludes the song with adoration to our Almighty LORD. In verse 44-47 Moses encourages Israel to take these words to heart. From verses 48-52 we have a simple account of the Omnipotent Creator telling Moses of how his God will lay Moses to rest.
Isaiah 5 speaks of Israel as the LORD's vineyard in a parable concerning His people. The only purpose of the vine is to produce fruit and our Lord Jesus Christ describes himself in John 15 as the vine. Our fruitfulness is dependent on our abiding in Jesus and his Father. Psalm 80 describes the Jewish rulers as ruthlessly attacking and ravaging our Lord as God's strengthened vine - verses 8-19. The prophet tells what all Israel's Sovereign was doing for them. Nothing more could be done for them. The LORD was left with no alternative than to uproot them. Although talking of the fig tree in the first instance (Luke 13 verse 6-9). Later our Lord Jesus speaks of a similar problem which had overtaken the nation in his day in Matthew 21 verse 18-22. Verses 8-15 denounce the nation for its injustice and give examples of the evils that were being practised among them. Verses 16-17 contrasts that condition with the supreme integrity of our Sovereign. Verses 18-24 denounce the wickedness of the people of the LORD and in a graphic metaphor speak of them heaping their sins onto a cart and dragging it along with ropes called wickedness. A series of woes is pronounced upon God's people. Verse 25 tells us that the Almighty had to respond to such provocation. This He did by raising hostile nations to bring judgment against His nation in order to humble them and bring them back to a state of mind that would allow Him to at a future time restore them.
Colossians 2 together with Romans 6 provides the most complete description of what baptism is and what it achieves. Verses 1-5 tell us that in Christ we find a complete embodiment of the wisdom of God in a single individual. So we, the body of believers need to model and pattern ourselves on the Lord Jesus Christ. Verses 9-10 tell us that all can know about the Almighty is to be found in Christ. Verses 11-15 describe what baptism is - it is like circumcision in that it tells us that "in the flesh" - that is within our nature (dwells nothing innately good). There is nothing in human nature that can do anything good for God. And so human nature is rightly related to death. In dying Christ destroyed a body identical to ours - in that every sin which has been done could have been done in Jesus' body. The Jews and Romans were driven by the lusts of their natures to try to destroy our Lord Jesus Christ. But by not yielding to the passions which controlled his enemies our Lord victoriously triumphed in his sinless death. That death on the stake was a demonstration of the truth that human nature is rightfully related to death. Only when the lifeless body of our Lord hung on the stake was sin conquered in him and in his resurrection the process of salvation completed for him - and by establishing a basis for our forgiveness and thereby the way for our salvation. Therefore in crucifixion Jesus destroyed sin (called in Hebrews 2 "the devil"). So from verses 16-21 Paul tells the Colossians to focus on the pivotal and central teachings of the truth, and not to be distracted by side issues.
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Deuteronomy 31 speaks of elevation to leadership as the successor of Moses, Israel's obligation to gather together every 7 years for the reading and explaining of the Law and in the last verse the introduction to the Song of Moses spoken of in chapter 32. Verses 1-8 tell of Moses' gathering of Israel to hear of Joshua's appointment as Moses' replacement. Moses rehearses Yahweh's mighty deeds on behalf of His people in the recent victories over the kingdoms of the giants - Sihon and Og. The great prophet encourages Joshua with the words of verses 7-8. Slowly read aloud these verses and ponder their message for you. As with all Scripture the words are divinely inspired - the LORD put the message in Moses' mouth. Notice how in verses 5-8 of Joshua 1 the message is reinforced by God, no doubt through His angel, directly to Joshua with added counsel and comfort. That the message is intended for us is picked up by the writer to the Hebrews in chapter 13 verses 5-7. From verses 9-13 we have the reading of the Law in the ears of Joshua and the entire nation. Most likely the book of Deuteronomy and hence the responsibility of Joshua to listen to it daily and keep its commandments - this was emphasised to Joshua by the angel in Joshua chapter 1. From verses 14-29 we have Joshua being appointed to the great task of guiding the people of the LORD in the Almighty's ways. This section also tells us that Moses, God's faithful servant, is to lie down in sleep until the angel rouses him at the time of his resurrection. Moses had throughout the last 80 years of his life been a servant who was true until the end. Notice that the words of the Song of Moses recorded in Deuteronomy 32 are to "a witness against the children of Israel" 31:19. Israel would not be faithful to the covenant that the Almighty is making with them at this time. And so, sadly, the curses for disobedience are to be brought upon the nation. Deuteronomy 31:23 again encourages Joshua to take courage for he would surely find the task challenging, as it had been for Moses. The words of the covenant are, verse 26, to be placed beside the ark of the covenant. Moses calls upon the elders and the
common people alike - the heavens and the earth - to testify to the responsibilities of the covenant. Verse 30 tells of the writing of these words which are told us in chapter 32.
Isaiah 3 contains a list of several of Israel's failures to follow in the ways of their God and these were some of the causes of the coming judgment that chapter 2 outlines. Verses 1-5 speak of the LORD's outpouring of His judgments through famine and war upon guilty Judah causing a great diminishing of their numbers. Verse 4 tells us that the nation sought not the wisdom of their Maker but are tolerating children to guide the nation's decisions. Verses 6-8 continue the idea that any person of substance, no matter how inexperienced they are, are elevated to rulership. The nation shows no shame, but are as brazen in their sin as Sodom and Gomorrah. - as verses 9 speaks. The righteous are reassured in verse 10. Verse 11 contrasts this with a woe upon the ways of the wicked. Verse 12 once more tells that their children are the nation's oppressors.
Verses 13-15 are indicted for their oppression of Judah by her inexperienced rulers. Verses 17-26 tell us that the women of the nation sought from their husbands a life of unbridled luxury. And for that the LORD of hosts would bring severe judgments on them. The words describe the beautiful accessories that the wives and young ladies were using to enhance themselves. After suffering the deprivations of war they will lament their former extravagance in their widowhood. "The Ministry of the Prophets" by Robert Roberts comments on page 66: 'If these things had not been used as causes and instruments of pride, they would not have been so objectionable in the divine eyes". Their "dressiness" was a symbol of their rebellious mood.
Chapter 4 begins with the decimation of the nation to the extent that there will be seven women for every man. These women would seek the protection and provision that the man would be able to give. Symbolically this may represent the care and protection that can be found in our Lord Jesus Christ. These women will, as many of us have done, take that name upon themselves. The Lord Jesus is the branch of Yahweh here and in Zechariah 4 verse 8, also in Isaiah 53. That man, the Messiah will be glorious. Verse 3 tells us that the remaining inhabitants of Jerusalem will be enrolled for life as Psalm 87 reveals. And the daughters of Zion will be cleansed from their filth as Zechariah 13 speaks. Yahweh's great house of prayer for all nations with be built in Jerusalem to bring cleansing, protection and peace to the world.
Paul sent the letter to the Colossians in about 62 AD. He never personally visited the region where there were two groups of believers - one in Colossae and the other in Laodicea. The one letter was read by both at this time and about 34 years time when another letter was sent in 96 AD by the Lord Jesus Christ. The area was exceptionally fertile and lay in a very rich valley. The epistle commenced with the greeting "Grace ('charis' the Greek greeting) and peace ('shalom' the Jewish greeting) coming to the believers from God our Father. This is followed by thanksgiving and prayer for their faithfulness in the gospel; as reported to the Apostle from Epaphras. The believers were increasing in knowledge and love. But the greatest of all thanks was to be expressed to God, our Father, who had "qualified us to share the inheritance of the saints in light ... and has transferred us to the Kingdom of His beloved Son" (verses 12-13 ESV). Then from verses 14-23 Paul tells us of the preeminence of the Lord Jesus Christ the Son of the Father. Our Lord Jesus is the beginning (Gk 'archegos') and head of God's new creation and is the firstborn (Jesus firstborn by birth, death and resurrection) of that creation; the firstborn from the dead to be raised to eternal life. Verses 24-29 tell of Paul's suffering for all Gentile believers, that he might share and participate in the sufferings of Christ (as part of his body, which we,the ecclesia are). In verse 27 we have the key verse and theme of the book, "Christ in you (ie each of us) the hope of glory".
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Deuteronomy 29 tells of the LORD's renewal of His covenant in Moab with His people Israel. Verse 1 informs us that the words of this covenant are in addition to the covenant made in Mount Horeb, ie Mount Sinai. From verses 2-9 Moses is summoning all the people to stand before him at the edge of the Promised Land to hear some final words to strengthen and encourage Israel before their entry into the land. The nation is reminded of their Sovereign's blessings throughout the last 40 years. Notice in verses 4 they were told of hearing ears, this in contrast to what the nation later became - those whose ears were closed to the gospel message brought by the Messiah. Israel had been saved from powerful foes. In verses 10-15 Moses implores Israel to hearken to the words of the Almighty. The covenant that the LORD their God was making with them that day was of great import and had to be faithfully observed in order to continue to inherit the land promised to their fathers. Verses 16-28 they are warned of dangers which could overtake them and they might forsake the Living God. We notice that verse 18 speaks of a root of bitterness springing up suddenly and preventing the nation from receiving what their God had graciously prepared for them. The writer to the Hebrews comments on this in chapter 12 verses 12-16. The nation is warned that idolatry remains an ever present danger for them. Failure to keep the ways of their Almighty Creator will bring swift and decisive judgment. The chapter concludes in verse 29 with a reminder of the great blessings of God in revealing to His people the things hidden from those who fail to understand the truths of our Omnipotent God.
Isaiah commences his prophecy in the year that king Uzziah died, which is spoken of in chapter 6. This was the same year in which king Uzziah died and the year of the great earthquake mentioned in
Isaiah 6, Amos 1 and
Zechariah 14. The effects of this earthquake on Israel and the surrounding kingdoms were monumental and are part of the records of these nations - it was 786 BC. Verse 1 of Isaiah's prophecy tells us that Isaiah's prophecy continues throughout the rule of Hezekiah and evidence within the book suggests that it lasted until Hezekiah's death. It was when Manasseh the king, Hezekiah's son, that he slew the prophet Isaiah. Recorded history says that Isaiah was dawn in two at the command of that wicked king; and the prophet may well have been the person spoken of by the writer to the Hebrews in chapter 11:37. Making the period of his prophecy from the years BC 786 until BC 697. A total of 89 years of faithful service to his God. How remarkable is that! And what an amazing example for us. The chapter begins in verse 2 with an appeal to the heavens and earth to give heed to the words which will follow. This introduction is a quotation from Deuteronomy 32:1 and find an exposition from the Apostle Paul in Acts 13. Ramsay tells us that the readings for that day in the synagogue at Antioch were in fact Deuteronomy 32 and Isaiah 1. The prophet Isaiah is not talking about the physical heavens and earth, as these cannot hear, but is talking of people who are rulers and those who are ruled over - the earth. This is shown in verse 10. The wickedness of Judah is described in verses 2-20. The nation is spoken of as being contrary to our natural expectations. Animals obey their owners, children usually respect their parents. But,says the prophet, this nation did not show respect. This nation was incurably sick and would incur divine anger. The coming destruction would be extensive and leave them like a flimsy cottage in a cucumber patch. The nation is compared to Sodom and Gomorrah and will so be judged. Their offerings were given with contempt and was abhorrent to the Almighty. The nation's celebrated feasts were despised by their Sovereign. Speaking for God the prophet asks the nation to forsake their wickedness and listen to the LORD in order that He might find a course for forgiveness of their sins. That avenue for forgiveness has been provided to us as our Lord Jesus Christ explains in Revelation 7:14-17. Verses 21-31 is a lamentation about Jerusalem having become a pitiful and unfaithful city. Yahweh outlines the detestable deeds that were seen in Jerusalem for which God was holding them accountable. After these judgments their Sovereign will bring blessings and restore them to His favour and verse 26 tells us that in the Kingdom of our Lord Jesus Christ the city will be known for righteousness and faithfulness. This theme will be elaborated on in chapter 2 of the prophecy. Injustice and unrighteousness will be removed from this soon to be glorious city.
Acts 27 tells of Paul's journey to Rome for his case to be heard by the Emperor Nero. The ship sets sail in fine weather with only Luke accompanying the Apostle Paul on his voyage. The ship soon finds sailing difficult because of the opposing winds. When the ship reaches Crete it has now become too dangerous for sailing; and Paul advises that they should stay in Crete until the winter passes. But, the owner of the ship was determined to reach Rome as quickly as possible to receive his profit. The Roman Centurion decides to accept the ship owners' position and to continue on their journey. The ship is now beset with a hurricane-like wind called Euroclydon. The crew takes many measures to try to save the ship and its precious cargo. Nothing works and their lives are entirely at the mercy of this horrible storm. All on board the ship become depressed and for fourteen days eat nothing. Then Paul, after receiving a vision from an angel of God, takes control and encourages everyone. The Apostle gives thanks to God and they all eat. After that the ship is lightened by throwing overboard the wheat from the hold. There are 276 people on the ship. Some of the sailors pretend to let down anchors under the ship, but their intentions are to flee in the life boats. Paul says to the Roman Centurion (Julius) that unless the sailors stay on the ship all lives are in danger. Julius stops the sailors from escaping. When daylight comes the crew run the ship into a creek which sees the rough sea smash the ship to pieces. All escape safely to shore - some swimming and others being carried by the current on planks of wood from the broken ship. Acts 27:31 makes the nice point that unless we abide or remain in the Christ ship we cannot be saved: compare John 15 our fruitfulness and salvation is dependent on us abiding in the Vine of God - His precious Son our Lord Jesus Christ.
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Deuteronomy 28 verses 1 to 15 speak of the blessings that would accompany obedience to the ways of the LORD. Verses 16 to 68 speak of the punishment (curses) for disobedience - more than a threefold increase over the blessings. This in itself is an indication of the dominant direction that the nation of Israel would follow. Joshua no doubt picks up on this in the 24th chapter which gives his speech after the reading of Deuteronomy 27 and 28. The cursings contain prophecies about the holocaust which overtook the Jewish people in the middle of the twentieth century (particularly note verses 65-67). It is also interesting that there was no requirement for assent with the pronouncement of "Amen" after any of the blessings and cursings of chapter 28. The blessings tell of bountiful harvests, fruitful families and a guarantee of peace when the nation came to Jerusalem for worship. The cursed speak of droughts, adverse weather, poor crops, of being endlessly pursued by their enemies and of an incapacity to stand and fight against their foes.
Song of Solomon 8 concludes the book. In the first 7 verses the bride continues to extol her well loved and highly desired husband. She says their mutual joys are like those of innocent children. These thoughts transport us in mind back to the innocence that was once in Eden before sin entered the world. These conditions will likewise characterise the kingdom age which will be ruled over by our majestic Master and his glorious bride. Verse 6 talks of a seal. Our eternal Father gives us this seal through His beloved Son the Lord Jesus Christ - John 6:26-29; Revelation 14:1-5. In the KJV we find no mention of Yahweh's name, nor reference to any of His titles. The ESV translation of verse 6, "set me as a seal upon your heart, as a seal upon your arm, for love is strong as death, jealousy is fierce as the grave. Its flashes are flashes of fire, the very flame of Yah." Nothing can, says Solomon, be valued above love. This is true for the love of God and that of His Son - Romans 8:31-39. In verses 8-9 the bride's companions say that they have a litttle sister. The day when she will be spoken for will be the time when the fulness of the Gentiles will occur in the kingdom when all nations will at the millennium's end be incorporated into the body of Christ. In verses 10-12 the bride continues with her counting her blessings. In verse 13 the groom tells of his longing to hear the voice of his desirable spouse. The bride finishes the song in verse 14 with an urging of her groom to rush to her side to be with her (evermore). "Even so. Come Lord Jesus." Read and ponder the culmination of our desires in Revelation 22:20-21.
In Acts 25 tells us that, when Festus was determined to send Paul to Jerusalem, the Apostle had no alternative but to make his appeal to Caesar. After a short period of time Festus conducts another hearing of Paul's matters. Festus was again seeking the favour of the Jews and at this time Paul announces that he would exercise his right as a Roman Citizen to be judged by Caesar. We then hear of Herod Agrippa and his wife Bernice visiting Caesarea and at this time Festus requests that they hear Paul's case as Festus was struggling with the wording of the charge to be made against Paul. Festus explains to Agrippa that in his opinion there was no commuting or a capital crime, but simply matters concerning Jewish law. With great pomp and ceremony Agrippa, Bernice and all the other dignitaries enter the judgment hall. Festus seeks Agrippa's view about the nature of the charge to appear on the letter to be sent to Caesar. Chapter 26 records Paul's defence and his earnest appeal to Agrippa to embrace the Christian cause. Paul tells his audience of his fervour for the Jewish way and his concerted opposition to Christianity. But when he was confronted by the risen Lord Jesus Christ on the road to Damascus everything changed. He tells the audience of his great commission and then knowing king Agrippa to be a man who read the prophets he appeals to the king to adopt the Christian belief. Festus, being embarrassed by the situation, attempts to finish the hearing immediately by declaring Paul to be mad due to his great learning. Paul was not to be silenced so quickly and continues to ask Agrippa whether he believes the prophets. Paul states plainly I know you believe them king Agrippa. At this point king Agrippa and all the dignitaries rise and leave with the king stating Paul's innocence.
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Deuteronomy 27 commands Israel that when they enter the land the nation should be assembled together at Shechem - which means the burden bearer. This town has an incredible history from the time Joshua gathered the nation to this location as soon as the major conquests of the land had been completed until the advent of our Lord Jesus' visit as John 4 records. The village lies in a valley between two mountains - Ebal and Gerazim. Six tribes were to stand upon each of these mountains to hear the reciting of Deuteronomy chapters 27 and 28. The curses for disobedience are found in chapter 27 and the blessings for obedience in chapter 28. Before this happens large stones were whitewashed and the words of the curses and the blessings were written on them. These were to be a record to remind the Israelites of the LORD's favour and goodness in bringing the people into the Promised Land. Additionally an altar of unhewn stones was to be built on Mount Ebal - the mountain of cursing. We, perhaps, puzzle that it should be the mountain of cursing where God's altar was to be. Why? Perhaps since the curses become more prominent in the nation's subsequent history as Joshua would point out towards the end of his life - Joshua 24 verses 18-22. Sacrifices were offered on Yahweh's altar. It is interesting to note that the confusing worship of the Samaritans had its focus on Mount Gerazim (John 4 verses 20). The tribes of Simeon, Levi, Judah, Issachar, Joseph and Benjamin were to stand on Mount Gerazim. On Mount Ebal stood the tribes of Reuben, Gad, Asher, Zebulon, Dan and Naphtali. The Levites were to recite in a loud voice all the curses and the blessings. After each curse the people of Israel were to audibly respond with the word "Amen". Think about that as we find that word in chapter in each of the verses from 15-32. In past ages it was normal practice for each member of the congregation in our ecclesias to audibly say "Amen" as a sign of accord with what had been said. It meant that we were participating in the prayer and agreeing that the prayer was not just for the praying brother, but that it was our prayer. And so we said "Amen" meaning 'so be it'..
Song of Solomon chapter 7 is in two parts. In verses 1-9a the groom continues from the last verse of chapter 6 in his praise of his bride. This song starts in the concluding words of the sixth chapter. The groom speaks of his soulmate in metaphors describing her feet, her thighs, her navel, her belly, her breasts, her neck, her eyes, her nose, her head, the locks of her hair, her poise and her pleasantries. He knows her every part. Just as our Lord Jesus Christ intimately knows everything about us. And we must come to know him just as we are known - John 17 verses 3-8; 1 Corinthians 13 verses 9-13. In verses 9b-13 the bride responds by declaring that she finds her groom to be desirable in every respect. In verses 11-13 she wholeheartedly gives herself to him in enraptured love.
Acts 23 tells of Paul before the Sanhedrin. In a similar way to when our Lord Jesus Christ appears before them, the hearing commences with an illegality from the High Priest, Ananias. That corrupt priest commands that the Apostle be smitten on the cheek - this is contrary to the Law of Moses. Paul reacts to this violation by saying that God would in His time smite the high priest. For this answer Paul is rebuked by those of the Council. The Apostle says he had not recognised the high priest. This seems unusual as in Acts 9 this high priest had given letters to Paul authorising the persecution at Damascus. Some such as Ramsay have suggested Paul's eyesight was poor, due to malaria possibly contracted on his first missionary journey. Others suggest that this is in fact a rebuttal of the high priest's right to hold that office. Paul undoubtedly had poor eyesight as many of his letters attest eg Galatians 6:11. The Apostle sees the impossibility of him getting a fair trial and so he divides the Council on the question of the teaching of the Scriptures regarding the raising of the dead. Verse 8 tells us of the difference in teaching between the Pharisees and the Sadducees. Verse 10 informs us that the disagreement became violent. Paul is once again rescued. Paul's sister's son learns of a plot to assassinate Paul and informs the chief captain. The chief captain immediately responds by sending Paul to Felix the Roman Governor in Caesarea with a heavily armed escort - a journey of two days. This heavily armed company carry with them a letter explaining why the Chief Captain has taken these measures. Chapter 24 speaks of Paul before Felix and of the flattering orator the Jews hired to prosecute the Apostle. The Apostle defends each charge magnificently. Paul points out that he came to Jerusalem for worship and to bring charitable gifts for his nation. The aged Apostle also is a Pharisee. The Pharisaic teachings were an allowable teaching among the Jews. Felix finds himself in a difficult place having some understanding of the teachings of the Way (an early name for believers in Christ Jesus). Felix detains Paul not wanting to fall out of favour with the Jews. Paul is provided with protection and liberty. Having heard of Paul's bringing charity to his fellow Jews Felix hopes to secure a bribe. Felix becomes very disturbed knowing that since he understands the reality of the coming judgment and that he would be subject to the judgment of God. Felix's life makes it certain that he will be rejected when that judgment comes. After two years Rome replaces Governor Felix with Governor Festus. Festus maintains Paul's imprisonment to please the Jews.
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Deuteronomy 26 contains the offering of the first fruits and the tithes. The first fruits of the land are always Yahweh's and they needed to be humbly and thankfully presented to the priest with an acknowledgment of Israel's great debt for the Almighty delivering them. Speaking of Jacob's, ie Israel, history they were to recite the words of verse 3. Following the priest's response they were then to answer with the words of verses 5 to the first half of verse 10. Slowly read those verses and reflect how feeble and insignificant we are; and yet how great is our Sovereign's redeeming hand that has been outstretched for us. Verses 11-12 tells us that they were to give their tithes joyfully and acknowledging God's gracious provision to the Levite, the widow and the fatherless. Then they were to recite the words of verses 23-15 in thankfulness to their Creator for the privilege that He has provided in His evident care and compassion for all classes within His nation. The last words of their invocation are a prayer for divine acceptance. Do we give help from a bountiful and generous heart? Verses 16-19 declares that this spirit of obedience is essential and when it is shown will become a preserving blessing for each individual and for the entire nation.
In Song of Solomon 6 verse 1 we hear of the bride's companions offering to go with her to seek for the groom. The bride's response is recorded in verses 2-3. Here she says that he has probably gone to his spice garden and that she expects to find her beloved among the lilies. The bride proclaims her intense love for her husband. In verses 3-11 we have the bridegroom's declaration of love for his perfect and magnificent spouse. In a succession of grand metaphors the bride is described. Her presence is awesome and takes his breath away. Her eyes are striking and have captivated her groom. The hair of the bride is thick and shimmering. Her teeth are perfectly formed and matching from top to bottom. The bride's cheeks flush with a healthy rosy glow. When Solomon compares this loved one her beauty excels that of 60 his queens, 80 of his concubines and unnumbered virgins from his realm. In her and in her alone does king Solomon find perfection. The groom's metaphors conclude in verse 4 in the same way that they commenced. His bride is in every way formidable and a worthy companion of her king. Verses 11-12 tell of the bride's response. She sees herself with her incomparable husband transported into a location of many great delights to her senses. She sees herself in Solomon's chariot and her powerful prince the master of every situation. In verse 13 the companions of the bride ask her to come back to them as they are missing her peaceful and calming presence. The song concludes with the groom's endorsement of the pacific qualities of the bride and find those qualities a match with his, ie Solomon's, own character.
Acts 21 records Paul's journey to Jerusalem. The Apostle comforts and encourages many groups of disciples as he heads to Jerusalem. An old prophet, named Agabus, attempts to persuade Paul to go no further. Paul will not, like his lord, be dissuaded from going. The first thing Paul does on his arrival is to see James who advises him of the best course of action to be taken so as to avoid trouble. The Apostle is advised to complete his Nazarite vow and to cover the expenses of four other brothers who are completing their vows. James reiterates to Paul that the only binding requirements on Gentile believers are the keeping of the four matters agreed upon at the Jerusalem Conference. However, Paul cannot peacefully complete his vow since he is arrested in the temple by Asian Jews. These hostile Jews mistakenly believe that Paul has profaned the temple by bringing Trophimus, a Gentile Ephesian into the temple. A Tribune from the Roman fort of Antonia rescues Paul and commands that he be chained. The crowd clamours for the Apostle's blood, just as they had for his Lord's some three and a half decades earlier. In the barracks Paul speaks with the Tribune dismissing many of the fanciful thoughts as to who Paul might be. Paul asks for permission to address the crowd from the steps of the fort and his speech is recorded in chapter 22. Paul gives his defence in Hebrew and initially the crowd pays close attention. The aged Apostle describes his own education in the Pharisaic tradition under Gamaliel and his zeal for the Law. After this he tells of his experiences on the Damascus road, his conversion to a believer in the Lord Jesus Christ. Paul says that he is warned by Jesus his Lord to immediately leave Jerusalem since his testimony will not be accepted. The Jews attentively listen until Paul speaks of being sent to the Gentiles. Once again uproar follows and the Tribune commands that Paul be scourged that the Tribune might understand why the multitude were so angry with the Apostle. Paul, on this occasion, uses his Roman citizenship to avoid a pointless flogging. The chapter concludes with the Tribune intending to have Paul examined by the Jewish Sanhedrin on the next day.
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Deuteronomy chapter 25 verses 1-4 tells that for disputes between neighbours in which it becomes apparent that a crime has been committed for which there was no death penalty a judgment is made an the punishment is decided. If a beating was required than the guilty man was to be beaten with stripes from a rod - the number of hits was to be less than 40. Verses 5-11 describe laws for levirate marriages. These were to produce an heir to a family whose father had died without a child. We find several examples of the application of this rule in both the Old and New Testaments. In the Matthew 1, which we believe is Joseph - Jesus' stepfather's - ancestral line there is a levarite marriage. Verses 12-19 contains miscellaneous laws which have their focus on the morality to be evident in the lives of the LORD's holy people. These range from improper sexual practices, to just weights and measures. The nation of Israel is to continually wage war against Amalek and everything that nation stands for.
Song of Solomon 5 begins with an invitation by the groom to his spouse to satiate themselves with perfume and edible delicacies. In verse 2 the companions of the bride with a strong affirmation of the benefits of doing this. From verses 2-8 the bride expresses her deep feelings for her husband which means she is sleeping lightly in the hope of his arrival. She speaks passionately of the hope of her husband's company. The bride laments her inability to find her beloved. She spoke of the hinderance, indeed the abuse, to her from Jerusalem's watchmen. This is of course symbolic of the ecclesia's ill treatment by the authorities in the first century AD. The bride weeps and mourns the absence of her Lord. Her companions in verse 9 perhaps suggest to her that she is enduring too much for her groom. From verses 10-16 she tells her companions of the greatness of her incomparable husband. We must share that longing and towering respect for our absent Master.
Acts 20 records that after the riot Paul calls for and encourages the ecclesia before departing into Macedonia. Six brethren accompany him as the representatives of their ecclesias. These delegates are carrying relief funds for the poor believers in Judea who are suffering the effects of a great famine. The chapter says Paul stops at Miletus and requests that the elders of Ephesus join him for final words of encouraging and warning. The Apostle gives a very long talk, and because of the poor ventilation in the room a young man named Eutychus falls asleep in the window and he falls three storeys to the ground and is pronounced dead. Paul miraculously raises Eutychus and continues preaching until sunrise. Paul's intentions of a quick visit in to Macedonia appear to have been thwarted and he is now hurrying to Jerusalem to arrive before the feast of Pentecost. The Apostle's speech to the Ephesian elders is recorded from verses 18-35. In summary he tells them of their solemn responsibilities, warning them of a decline due to those who would seek leadership for their own advantage. On the positive side, Paul, in verse 32, commends them to God and the Word of His grace - read aloud, pause and ponder. The Apostle also quotes some unrecorded words of our Lord Jesus Christ - "It is more blessed to give than to receive" (v35). The assembled group pray together on the beach and then an old prophet warns Paul of what would come upon him from the time of his arriving in Jerusalem. They greatly sorrow that they will see his face no more, but they respect Paul's resolute courage.
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Deuteronomy 24 verses 1-4 speak of the divorce laws for the Israelites. Divorce was permitted on the grounds of a groom finding in his betrothed some evidence of indecency. The Septuagint Greek version uses the word "pornea" to describe this situation. This word speaks of all kinds of perversions as well as unfaithfulness prior to marriage. When the accused woman was sent away with an annulment of the marriage she was forbidden to remarry. This prohibition also meant that her former husband was not allowed to take her again as a wife. Divorce was to regulate behaviour within the nation of Israel. The Lord Jesus Christ reveals this point to us in Matthew 19 verses 3-9. Divorce is abhorrent to the Lord GOD Almighty as Malachi 2 verses 13-16. Shows. Verses 5-22 speak of several miscellaneous laws. Verse 5 tells of a married man being exempted from warfare for one year after his marriage. Verse 6 is about care and compassion for the poor. Verse 7 prescribes death to be the penalty for kidnapping.
Verses 8-9 instruct Israel to faithfully follow the Levitical rules relating to leprosy. Verses 10-15 speak of fair dealing among members of God's people. Every member of Israel were to show care and compassion - ie love for one's neighbour. The day labourer was to receive his wages on the same day as the work had been done. Verse 16 teaches the principle that we alone are answerable for our own sins. Ezekiel 18 clearly elaborates that principle. Verses 17-18 speak of the dispensing of justice to be free from bias and to be carried out with integrity. Verses 19-22 tells of the love of the widows and the fatherless children in a generosity of spirit that is seen in their harvesting practices: not stripping their fruit trees. Psalm 68 verses 1-6 and James 1verses 27 reinforce the message of the love and care to be shown to widows, and fatherless children. In so acting the Israelites were imitating their Heavenly Father. Verse 22 of Deuteronomy 24 states the premise for why they must behave as the LORD commanded. The people of the LORD were responding to the redeeming love that underlies their deliverance from Egypt.
The entire chapter 4 of the Song of Solomon concerns the bridegroom's words to his beloved spouse. Verses 1-5 present a cascade of magnificent metaphors in which the groom describes the alluring beauty of his bride. In verses 6-7 he claims to be intoxicated by her love and his passionate desires for her love. Verse 8 expresses his desire to take her to the places where the wild scenery of the natural world causes romantic minds to become elevated in their feelings. Verses 9-15 present sparkling images of his intense desire to be with his captivating companion. The song closes in verse 16 with a wish for the fragrant north wind to stir up the aromatic fragrances of Solomon's spice garden. All of this speaks of the intense love of the groom for his bride, ie the Lord Jesus Christ's love of us.
Acts 18 tells of Paul's arrival in Corinth. He chooses to live with Priscilla and Aquila, who had recently arrived in Corinth because the Emperor Claudius had expelled all the Jews from Rome, accusing them of being troublesome. Paul lodges with Priscilla and Aquila because they, like himself, are tent makers. This fine couple are mentioned 6 times in the New Testament, and 3 times Aquila's name is given first, and 3 times Priscilla's is mentioned first. This shows that they are partners who work together in everything - including the teaching of the gospel to private individuals. Some scholars believe that the letter to the Hebrews may have been written by Priscilla. Paul teaches in the synagogue at Corinth every sabbath day - that Jesus is the Christ (Israel's long promised Messiah). When the Apostle is fiercely opposed by the Jews Paul shakes the dust from his clothes as the Lord Jesus Christ had commanded in Matthew 10. Paul hires the house owned by Titus Justus, who accepts the gospel and lives next door to the synagogue. From this house Paul continues his preaching. This preaching results in the conversion to the Lord Jesus Christ of Crispus, who is the ruler of the synagogue, and many others including Crispus' family accept Christ. The atmosphere around the preaching is obviously tense and Paul becomes fearful and the Lord Jesus Christ appears in a night and says: "Do not be afraid, but go on speaking and do not be silent, for I am with you, and no one will attack you to harm you, for I have many in this city who are my people"
(Vv9-10 ESV). For eighteen months the preaching continues successfully. During the Consulship of Gallio the Jews make a united attack on Paul bringing him before Gallio. Gallio summarily dismisses their claims and drives them from his presence. The Jews take out their frustration and anger on Sosthenes, the then newest ruler of the synagogue. This avails nothing as we see in
1 Corinthians 1verse 1. Sosthenes accepts the gospel and becomes a baptised believer in the Lord Jesus Christ. After this Paul shaves his hair in Cenchrea and sails from Ephesus to Antioch in Syria to complete his Nazarite vow. After spending time with the brethren in Syria Paul resumes his preaching in Galatia. The chapter concludes with the conversion of Apollos, an eloquent Alexandrian Jew - who had known only the baptism and preaching of John the Baptist. Priscilla and Aquila instruct him in the gospel and baptise him into the Lord Jesus Christ. It becomes obvious from this chapter that any who have not been baptised without a complete understanding of the gospel require to be baptised into the "whole counsel of God": Acts 20verses 18-27. Acts In Acts 19 Apollos comes to Corinth (this was obviously very shortly after his conversion to Christ). Paul arrives in Ephesus and finds there disciples who had only known the baptism and teaching of John the Baptist. Those disciples, 12 in all, are likewise taught the full truth about the salvation in Christ Jesus and are baptised into that understanding. For three months Paul boldly speaks in the synagogue, until sustained resistance from Jewish foes causes Paul to seek other rooms for preaching. The Apostle hires the rooms of a local philosopher - one Tyrannus. Preaching from Tyrannus' rooms continues for two years so that all who live in the province of Asia hear the gospel. God through Paul supports the preaching by many miracles. Seven sons of an itinerant Jew by the name of Sceva attempt an exorcism on a man who attacks and wounds them - the sons of Sceva flee naked from the house where the attempted exorcism had occurred. God by that means shows Sceva's sons to be frauds. The testimony to the gospel causes many practicers of the dark arts (or magic) to forsake their craft and burn their books to the value of approximately $10,000,000. The chapter next says that craftsmen led by Demetrius, a silversmith himself, cause a riot - believing that Paul's preaching is endangering the sale of the miniature figurines of Diana (also known as Artemis) of the Ephesians. Some of Paul's companions are dragged into the arena by men wanting revenge. Paul attempts to go and answer them but is prevented from doing so by his friends. The riotous crowd take out their anger on a Jew named Alexander. The town clerk dismisses the rioters and disperses the crowd. The town clerk says that Rome may very well want to investigate the cause of the riot.
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Deuteronomy 22 tells of various laws that the Almighty gave to His people. Verses 1-12 speaks of regulations about care for animals, instructions on acceptable and unacceptable clothing and the construction of houses. These verses also describe rules for sowing crops and of cloning manufacturing. These regulations had health benefits, but were principally given to teach God's principles for living. Compassion and care for animals is highlighted by these verses. Another lesson is that the house of the LORD's people was patterned on the altar of incense - each of them is to be a house of prayer. A further principle being stress is the need for holiness among the people of God. Verses 13-30 revolve around sexual purity in the bodies of the holy nation. The need to live like the children of the Omnipotent Creator; as those whose actions show them as those called to holiness by the Sovereign of the Earth. The instructions compass a valuing of pureness and dedication to chastity prior to marriage. They deal with the proper and respectful behaviour between males and females. The verses speak of making amends for wrong actions - particularly of men towards women. The chapter concludes with the sanctity of marriage and an understanding of respect for the LORD's institution of marriage.
Song of Solomon chapter 2 verse 1 concludes the bride's description in the previous chapter by this time speaking of her own beauty and comparing herself with the rose of Sharon. Verse 2 of chapter 2 is her groom's response in which he declares that she is beyond comparing to other women. Her beauty is indescribable like that of the lily. From verses 3-17 she joys in her beloved and anticipates wonderful times with him. The apple tree is a great symbol for the sweetness of love. The bride basks in the bridegroom king's favour and kindness which he showers upon her. This spouse begs her companions not to stir her loved one from his peaceful sleep. She speaks of the power and grace of her groom as he hastens to the bride's side. Her desire is to go away with her husband to a quiet and private place. Her song speaks in a cascade of majestic metaphors of the love which her desires had stirred within her. In this secret place they will find satisfaction in their mutual love.
After leaving Antioch in Pisidia following the persecution from the Jews Paul and Barnabas come to Iconium and enter the synagogue and begin preaching. Chapter 14 of Acts tells of the unbelieving Jews who stir up the peace of the city, whose people then make an attempt to stone the two Apostles. Their response is to flee to the nearby cities of Lystra and Derbe in Lycaonia (which means "wolf country") in the wild north of Turkey. Verse 10 says that the Apostles cure a crippled man. The unsophisticated heathen now decide that Paul and Barnabas are gods clothed as men. These citizens think that Barnabas is Zeus, the chief god; and Paul is Hermes, the messenger of Zeus. Paul and Barnabas quickly tear their own clothes trying to convince the pagan priests that the Apostles are men like themselves. Paul and Barnabas teach the people of Lystra from the Word of God. The first quotation used was from Jeremiah 10:12 - one should read the entire context where "Yahweh the Living God" is contrasted with the idols of the nations. Next the population of Lystra turn on Paul, who continues to be persecuted by the Jews who came from Iconium. They stone Paul and drag him out of the city thinking that he was dead. Paul writes on this in 2nd Timothy 3 and I believe he also alludes to it in
2 Corinthians 1 verse 8-10 (which seems to imply that he was in fact resurrected at that time). Did Paul avoid these vicious foes? No! He stands again and walks back into Lystra - what a witness this is to the power of God. The next day the Apostles continue to travel to Derbe. These cities are part of Galatia - the Apostle Paul would later write a letter to the Galatians. Shortly after the events we have read, Paul and Barnabas revisit those believers and tell them (14:22) that, "it would be with great pressures on believers that God would bring them into His kingdom". Paul's personal example strongly bore witness to that. The Apostles make administrative arrangements in the communities of the believers and return to Antioch in Syria from where the first missionary journey had started. There they rejoice with their home ecclesia about what God had accomplished through them. Chapter 15 commences by telling us that the Apostles, Paul and Barnabas, had not been with their home ecclesia for very long before believers from Jerusalem come to Antioch in Syria seeking to enforce Jewish customs on these newly baptised converts. A decision is made to resolve the matter by way of a conference in Jerusalem- the year is 44AD. Verse 5 speaks of the matters which are of prime concern to the converts from the Pharisees ie circumcision and the keeping the laws of Moses. Peter commences the discussion by explaining how by the conversion of Cornelius God had indicated that these matters were not necessary. What mattered was what they believed. Further the keeping of law was a yoke of bondage which the Jews themselves were not able to keep. Paul and Barnabas speak next and describe how the miracles and signs God did through those Apostles was evidence of God's acceptance of Gentiles, who He would save by His grace. James, the Lord's half brother, who had acted as Chairman of the Conference, summarises the outcomes in verses 13-21. He adds many supporting Scriptures in his summary. The Council (Conference) writes a letter, the contents of which we are told in verses 22-35; only four binding essentials were to be required of Gentile believers and these were mostly moral behaviours and an attempt not to offend Jewish believers. Two representatives from Jerusalem (Judas and Silas) are chosen to accompany Paul and Barnabas with the circular letter letter to Gentile converts which was to begin its journey at Antioch. The chapter concludes with a sad rift between Barnabas and Paul over the matter of whether Barnabas' nephew John Mark should accompany them in this task. The result is that Barnabas takes Mark with him and goes to Cyprus; while Paul travels with Silas throughout Syria and Cilicia.
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