Christadelphians Talk

The tell tale words "In those days when there was no king in Israel" start the sorry saga of the final appendix of the book. They set the scene for the sad state of Benjamin from which tribe came the nation's first earthly king. An unfaithful concubine from Bethlehem-Judah in the allotment of Judah returned to her home having her Levite husband. This unnamed Levite would not, ironically, stay in Jebusite territory lest evil befall them. Instead unspeakable crimes were perpetrated upon his concubine by fellow Jewish reprobates of Jerusalem from the tribe of Benjamin. The Levite heartless husband took the carcass of the pitiful victim, who had been abused all night long by the perverted Benjaminites. The Levite dissected her into 12 parts which were sent to each tribe to invoke retribution. His actions later were copied by king Saul to arouse Israel to unite and take vengeance upon the Benjaminites. How ironic it is that Saul's own tribe: Benjamin  - was almost brought to extinction in response to the Levites actions; and that Saul cuts an ox into 12 parts in the same fashion as the Levite did with his concubine. Isaiah 41 is a prophecy about the Persian king Cyrus who overthrew king Belshazzar's Babylon in BC 538. The chapter tells us of the useless futility of idols and the stupidity of those who insanely give them credence in worship. In Isaiah 41 the faithful are reminded that, despite seemingly unstoppable calamity, their trust in the Almighty will see those He deems to be His faithful servants delivered. So the prophet urges a calmness that will come from heeding their Sovereign's Word. Verses 2-4 describe what the LORD has done for His people and tell them Yahweh alone is their Saviour and God. Verses 5-6 tell of the coastlands response. However verse 7 speaks of a futile persistence of some in idolatry. Verses 8-10 appeal to Israel to trust in their Sovereign. Verses 11-16 encourage Israel that the LORD will protect His people and destroy their foes. Verses 17-20 speak of grand promises of the Almighty to prosper and bless His people. We see some of these in Israel today, but they tell of the refreshing that comes in Messiah's kingdom. Verses 21-24 describe the total uselessness of idols. Verses 25-29 contrasts Yahweh with the stupid and dumb idols. Yahweh is infallible and reveals His will to His children. Verses 1-10 of 1 John 3 elaborates on God's love. The beloved Apostle invites his readers to behold the extent and greatness of the Father's love. Our Sovereign has chosen to condescend and to adopt us as His children. We have entered His family at the immense cost of the sacrifice of His beloved Son. John tells his hearers that they have barely begun conceiving the depth of that love; which will be further understood when our Lord Jesus Christ returns. An appreciation of that love has a purifying effect on the disciple's life. But a failure to understand the moral imperative of Christ's laying down his life has upon the believer could lead to loose living (and then finally to a lost life). It is not the sin of weakness due to the frailty of our nature, but rather the of abandonment to sin (ie living habitually for sin), that concerns the Apostle. John has addressed the weakness of human nature in his first two chapters. To continue practicing sin is to deny the grace of the Father and the great price that was paid for our redemption. Are we the children of the world (ie the devil), or are the children of God? The fruit of our life is the evidence. From verses 11-24 we are shown that how we behave towards our brethren demonstrates our parentage. Do we live a live congruent with our claims? An excursion through the gospel of John will reveal how the case is developed from the words of our Lord Jesus Christ. The motive for the first murder in the Bible was envy progressing into hate. We must always attribute the best motives to our brethren. Slandering, or belittling, others incurs the displeasure of our Father. Cain was banished from God's presence and separated from the hope of a life with the Father. Yahweh sent His Son to lay down his own precious life to bring us into fellowship. Though we may have many a doubt (because we are weak humans) the LORD knows our motives, better than we can understand them ourselves (1 Corinthians 4:1-5). Our Father is ready, willing and able to lovingly respond to our needs and requests (see Romans 8 verses 28-39). Chapter 4 commences with the need to test whether the teachings are true ("try the spirits"), and from God. John in chapter 2 has already told his readers that the errors of the antichrist were active among the community of the disciples. One of the prime identifying features would be the belief in the Trinity, which originated in catechism 312 AD (having been debated by believers for decades prior to endorsing that view. The acceptance that the Lord Jesus Christ was part of a triune God is completely counter to the entire teaching of the Scriptures (even the Encyclopaedia Britannica admits this in its article on the Trinity). Jesus was completely a man, even though he was the Son of God. John 1 verses 1-18 tell us his beginnings were when he was born (compare Acts 10verses 38-43). Jesus came in the flesh (Hebrews 2 verses 8-18) and this was the only understanding of the first century community of faithful believers (read "The Apostles' Creed"). Believers need to listen to God and His Word, not human speculations from false teachers. From verses 7-21 we are further told how "God is love". When we love each other with a true heart and fervently it is a witness that we are God's children. The Father's love in redeeming an erring race has been seen from the time of Creation. Its pinnacle was reached in the sending of His Son to provide a ransom for us. Our Lord was able to comply with His Father's will because of their unity of love and purpose in providing a place for our acceptance on the basis of Truth believed and sins forgiven. An understanding of this and a life lived sacrificially in love and service is the only life a disciple can live. Anything else is nothing but a hypocritical lie.

The sad and disgraceful record of our two chapters is one of the 2 appendices to the time of the judges and occurred in Judges. The events described happened quite early in that 450 year period, at the epoch when the elders who had outlived Joshua were all dead. It is the prequel to the Samson record described in chapters 13-16. These chapters explain both the apostasy commenced by the tribe of Dan and the reasons why many of the faithful Danites did not move to the territory that was conquered by the ambitious and ruthless leaders of the tribe, against the laid back Zidonians. The story begins at the time of Moses' grandson, whose name was changed by a scribe in the AV, to protect the reputation and esteem in which Moses was held. However the ESV tells us in 18 verse 30 that it was Jonathan the son of Gershom the son of Moses, rather than an unnamed Levite mentioned in Judges 17verse 7. Micah's mother is a dishonest idolater who congratulates her son for confessing his theft and then his mother changes the terms of her vow. Such was the morality of those days when everyone did what was right in their own eyes ie each person was the arbiter of what was right to him, or her. Chapter 18 describes the morality of the majority of the tribe of Dan who are prepared to kidnap Jonathan the Levite. They were prepared to slaughter the enraged men of Micah's centre of idol worship. Then they slaughtered the peaceful people of a city, 17 kilometres to the east of the Zidonian coast, rather than obey the commandment of the LORD to destroy the Canaanites and take their allotted inheritance. In that place the Danites commence the apostacy that resulted in the calf worship in Dan many centuries later in the days of Jeroboam 1 of Israel. Isaiah 40 is the commencement of the section of the prophecy through to chapter 66 often called the ‘gospel in the Old Testament'. It begins with ‘the comfort' of God being revealed to His people. As we read this chapter the echoes of Handel's Messiah resonate in our ears. The mission of John the Baptist and the unveiling of God's glory that would be seen in Jesus the Messiah is next spoken about. Humanity's true state and redemptive need are shown, together with the only solution to this problem, to be enlivened and transformed by the Word of God, and thus be fitted for perpetuating in the coming Kingdom. That Word has the power to spiritually transform us during our time of sojourning that we may be fitted for God physically changing us at Christ's coming: Philippians 3 verse 20-21. The good news would begin in Jerusalem with the gospel being taught by a loving and caring tender shepherd: the Lord Jesus Christ. The Messiah would be supported by the prevailing and Omnipotent power of the Almighty Father, who would similarly empower all His children to be with Messiah when he comes on earth to rule. The chapter concludes with an empowering vision of what immortality will feel like . Carefully read verses 28-31 and see yourself as the recipient of divine mercy and being there when Messiah rules. The first of John's 3 letters was written between 85-98 AD by the aged and much beloved Apostle. He was one of the Lord's special 3 – Peter, James and John – who were selected by Jesus from among the 12 to witness select events and miracles. Together with his brother James, they were both fishermen and partners of Peter and Andrew in the fishing business. Their father Zebedee and his wife Salome appear to have owned the Galilean business. Salome seems to have been Mary's sister; making the two Apostles first cousins of our Lord Jesus Christ. Peter and John were paired by the Lord Jesus for various tasks including preaching. Peter may well have been the oldest of the Apostles and John the youngest. Peter died first as was prophesied by the Lord Jesus Christ around 67 AD; while John died up to 40, or more years after that time (see John 21verses 20-24). There are many internal evidences to the fact that the epistles of John and the book of Revelation were written towards the end of the first century AD (Revelation being the last writing of the New Testament; written after John's exile to the island of Patmos in 96 AD under the Emperor Trajan). John describes himself in each of the three letters as, “the Elder”. The vitally important themes of chapter 1 describe God's terms for forgiving us: 1. Confession and repentance 2. Being in Christ by baptism – the blood of Christ cleanses us 3. + Propitiation – Rom 3 : Grk hilasterion, Translated mercy seat in Hebrews. = chair, THRONE; MEETING PLACE- ROM 3 God is enthroned in Jesus Christ and “he* is the ONLY place wher God will meet with men. Verses 1-4 of chapter 1 speaks of what we heard from the beginning. Which beginning, we ask? The gospel of John tells us, 1:1 “In the beginning”. This was the birth of the Son of God – see verses 9-18 which speaks of the time when our Lord came into being (compare Acts 10 verses 35-43). They knew the Lord, ate with him, walked and talked with him. And to know our Lord was to understand His Father; and in that knowing was eternal life (John 17 verses 1-3). And the understanding of this good news (gospel) would lead to everlasting life in the kingdom of God, which will be set up at our Lord's coming (2 Timothy 4 verse 1). The sharing of this understanding brings fellowship in joining together in partaking of the bread and wine (communion means sharing together); and also joy unspeakable. Verses 5-10 deal with, “Walking in the light”. Again a comparison with chapter 1 of John's gospel record, shows the significance of light to the walk of the disciple – here Jesus is described as a light imparting source (phos – such as the light of the sun), contrasted to the light (luchnos – portable lamp) of the disciple John the Baptist. The three great themes of John's first letter are: 1) God is light; 2) God is life; and, 3) God is love. The theme that “God is light flows from the first letter 1:5-2:6. The Apostle speaks in absolutes, black and white; and so he says, that there is no hint of any shadow (cp James 1:17). Wrong behaviour, says John, is evidence of not understanding the relationship believers have with the Father and His Son. Of course believers sin through weakness, but it is not in character with them to wilfully choose a life of sin. But as long as we are endeavouring to follow in Christ's footsteps we will be forgiven upon confession of our sins. Verse 8 tells us that if we deny that our nature is biased to sin; or that we are not sinning; we are self deceived. However forgiveness is available to those in Christ who confess and forsake their sins. But, chapter 2 commences, “we have an advocate in the heavens in our Lord Jesus Christ. The word “advocate”, is a kindred word to the “comforter” (used in the gospel record in John; which the Lord was himself – and when he departed for heaven to be our priestly mediator; the Holy Spirit was sent by Jesus as another “comforter”). The word used here speaks of a defender in a court of law. The Greek word means, “I call and he runs to my side to aid me”. Our heartfelt confession and repentance means we need not fear rejection since the Lord Jesus Christ has provided a “place of introduction for us to God's mercy – the word “propitiation” (see Romans 3 verses 21-26, 8 verses 27-39; compare with Ephesians 2 verses1-22). The basis for our acceptance before God is “Jesus Christ the righteous”. The righteous forgiveness provided by the LORD induces a moral imperative to walk in the way of the Almighty (Psalm 130). Chapter 2 verses 5-2 and 29 is the connection between God being light (phos illumination as opposed to reflection); and God being love. In fact, because He is love it is essential that He be an Illuminating source to His children through the Word of God (cp 1 Timothy 2 verses 1-5; 2 Peter 3 verses 8-13). In verses 7-14 the aged Apostle restates the “new commandment” of Jesus Christ, which was new to the extent that agape love had never been demonstrated to that extent before in any man other than our Lord cp John 15 verses 9-17). The loving life of the disciple flows from an understanding mind that has been illuminated by the Word of the Father (Proverbs 4 verses 18-19). The confidence of the forgiven saint impels one upon the path of loving and self sacrificing service to others. John writes to fathers, children and young men with the confidence that he will see the fruit of the word in their lives. He tells us from verses 15-17 that the perishing and transient world consists of no more than passions dominated by “the lust of the flesh” (these are the carnal appetites which tend to control what we do); “the lust of the eyes” (principally covetousness and our insatiable desire for more); and, “the pride of life” (the importance of being someone that is always greater than another). Christ conquered all of these through the heritage of his divine Sonship; and the Word of God impelling his every thought and action (Isaiah 11 verses 1-5). Verses 18 to 27 speak of the time of the development of the Antichrist among the believers (Greek “antechristos” from “ante” meaning the substitute, or usurper; and “christos” that is the Christ, Yahweh's Anointed). False teaching is evidence of this; and was even apparent towards the end of the first century AD. In its fully blown development it turned into the apostasy of the Church described in the books of – Revelation; 1 Timothy 4:1-5; and 2 Thessalonians 2 verses 1-12 and others. The true believers would resist corruption of teaching and practice through their immersion (anointing in/by the Word of God (1 Peter 1 verses 21-25, Titus 2 verses 11-15; 3 verses 1-11). Verses 28-29 express John's assurance that such believers will continue in the true course until the Lord Jesus Christ comes.

Judges 16 commences by reiterating Samson's, as well as our own problem- “he saw”. Samson failed in letting his heart follow his eyes. This was a problem for his entire life: surely each of us knows this struggle. We are told that Samson ‘saw a harlot' and was enticed. Other scriptural examples of being enticed by the desire of our eyes are Eve, Lot, Achan etc – it is desire driven by covetousness. Samson at midnight separates himself from his foolishness – and typical of the Abrahamic Covenant Seed – he takes possession of “the gate of his enemy”, on this occasion in Gaza, and carries that gate towards Hebron (meaning ‘fellowship'). After this Samson strayed in the vineyards of the notorious Sorek grape, where he fell in love with the well favoured harlot, whose clientele included the lords of the earth and the merchants (Revelation 17). This Nazarite is failing to honour any part of his vow. Delilah was that notorious woman. Delilah sorely pressed him until he reveals that the secret of his strength lies in the Nazarite Vow which bound him to his God. Samson was ironically blinded: a metaphor of his problem. The Philistines made Samson to serve his enemies in public humiliation. He served the enemies he had once afflicted. In his downcast condition he reflects upon his folly and seeks once again for the fellowship with his God that he had lost and now longs for. As a symbol of his renewed status his hair grew. The Nazarite who had broken his vow was to shave his head before allowing his hair to grow back (Numbers 6verses 9-12). If we did not have the record of Hebrews 11verses 32-34 we may have questioned whether Samson was a faithful man. Certainly he was! We can only endorse Yahweh's gracious forgiveness to this man and how encouraging is this to us. Samson slew more in his death than throughout the entire 40 years of his judgeship. After the destruction of the mighty Assyrian army and Hezekiah's miraculous recovery from a fatal leprosy Babylon (Nineveh's rival) sent its ambassadors to congratulate king Hezekiah. These envoys carried gifts and sought to discover the extent of Judah's wealth. Hezekiah was lifted up in pride and he showed and told them everything about his kingdom. 2 Chronicles 32 verses 23-31 provides details about this. Read these verses and compare them with the lessons that the Apostle Paul may have drawn from these events in 1 Timothy 6verses 17-19. Read these verses carefully and ponder what it teaches us about how we must live today. Chapter 3 completes Peter's 2nd letter. The first 13 verses tell of the coming day of judgment. Verses 1-5 speak of the wilful ignorance – ie by deliberate choice – of the coming judgments upon the wicked. The Apostle shows that despite warnings given to Noah and to those of his generation for 120 years (see also Hebrews 11 verse 7) those who had once been believers had chosen to abandon their faith. Though punishment seemed slow in coming it was certain. The slowness was to give time for people to repent and turn to God. Our God is not willing that any should perish (verses 8-9). Opportunity must be seized now as there will not always be opportunity. Like unsuspecting individuals those who are unready for the Lord's return will find themselves suddenly ensnared (like a thief in the night surprises those who are not prepared). Our Lord Jesus Christ describes this in Luke 21verses 34-36. Paul likewise speaks of this time in 1 Thessalonians 5 verses 1-9. The dissolution of the Mosaic order is described as the heavens and earth being dissolved. This is a common Biblical figure of speech (see Deuteronomy 32 verse 1 and Isaiah 1 verses 2 and 10). Seeing we are certain of the coming of the heavenly kingdom (Revelation 4 and 5 describe this time) Peter quotes from Isaiah 65verses 17-25) that we must live righteously and in readiness for our Lord's return. So the life and behaviour of the believer must be fashioned in conformity with our desire to be part of the kingdom of our Lord and Christ (Revelation 11:1-9). Final words from Peter finish the letter in verses 14-18. The Apostle commends them to pay heed to the writings of Paul. The two great Apostles – Peter and Paul – stand shoulder to shoulder in their teachings and in their believing of and living the Truth. Peter's concluding words in verse 18 should be read aloud slowly and pondered.

Samson, whose name means “brilliant sunshine”, goes to view Timnah (the inheritance ie of his tribe). There ‘he saw a woman' of the uncircumcised – uncovenanted – Philistines, who was ‘right in his own eyes' – his problem was characteristic of the entire nation (14 verse 7; 17verse 6; 21verse 25). In the vineyards of his inheritance, a place to be avoided by a sworn Nazarite. We read that a lion – representing the ravaging Philistines – roared against Samson. And he rips the beast asunder with no apparent effort. Several days later Samson returns to see the ‘ruin' (AV ‘carcass') of the lion only to find that miraculously and uncharacteristically a swarm of bees had made their hive in the putrid carcass. It was God's sign to Samson that by trusting in the Almighty the Philistines could be overthrown and sweet deliverance come for the Covenant people. Samson is deceived time and time again by the enemy and he engages tit for tat with them throughout these two chapters. Samson declares on each occasion that after avenging himself just once more against the Philistines he will leave the matter there. However this is not the intention of the Almighty – the Philistines need to be weakened. Notice how the LORD escalates the conflict: in 14verse 19 he slays 30 men at Ashkelon; then in 15verse 15 at Lehi a 1,000 are slain. Also observe the recurring of multiples of 3, as troubles escalate. Samson's mighty acts should have inspired his people to follow him as he could have been God's instrument for victory. But his own people reject him just as they had rejected Moses centuries earlier. Instead as the pressure of the Philistines grew stronger upon God's people 3,000 men of Judah come to plead with Samson for his surrender and then they bind him and hand him over to the Philistines. Surely we are reminded by this of the Lord Jesus being bound in the Garden of Gethsemane; being eventually sent to the Roman authorities to be tried and crucified. Samson, like our Lord, was thirsty after his great victory. In Isaiah 38 faithful God cures Hezekiah of the leprous boil, which threatened to end his life and which was preventing him from worshipping in the Temple. At this time of Hezekiah's and his nation's greatest need, when everything seemed hopeless, their Sovereign delivered them. However in spite of his recovery Hezekiah later becomes lifted up in pride as we will learn tomorrow in chapter 39. Nonetheless at this time the faithful prayer of a faithful man availed greatly (James 5verse 16). Hezekiah's prayer is a model prayer for us. It shows an elevation of king Hezekiah's God. The prayer gives glory to God. It also praises Yahweh's loving kindness in saving Hezekiah and delivering the people of Judah. His prayer states our lack of power to help ourselves and pleads for our Omnipotent Creator to show mercy for His children. It acknowledges our need to respond to God's love in praise and thanksgiving every day of our life. We too, like king Hezekiah, have been blessed and delivered from the gates of sheol (the grave): Matthew 16 verse 18-19; Revelation 1verses17-18. Marvel at the wonderful metaphors and imagery that Hezekiah uses to describe the frailty of humanity. Meditate on the significance of his exhortation to us in verses 19-20. King Hezekiah is given a sign that he will recover in Isaiah 38:21. 2 Peter is also written to the dispersed Jews in Asia Minor ie Turkey. It commences in the same way as the first letter. The time of writing is in 66-67 AD and the persecution by Nero is now at its fiercest. According to tradition, the two foremost leaders of the believers, Paul and Peter, were both executed in 67 AD. Clues in Peter's 2nd epistle indicate that the most likely date of the epistle is 67 AD. Believers in Christ Jesus had attained to the same precious faith as the great Apostle to the Jews. From verses 3-15 these disciples are urged to make their calling and election ie selection by God sure. Peter tells them in verses 2-4 that our Father has given them all things that are necessary for a godly life; and that these great promises, which they now share, are graciously granted them offering believers a sharing of the Father's character and life. From verses 5-7 Peter enumerates the virtues being developed by God in their lives. These virtues are not sequential, but rather they are a group of traits befitting saints, and to be cultivated simultaneously. They summarise the character of our Lord Jesus Christ, outlined in Matthew 5:1-12. Great blessings accompany such saints who, in measure, develop the character of their Lord Jesus Christ. These divine virtues are called by brother Marshall – “The Portrait of a Saint”. Belief is the foundation upon which the faithful build (and that foundation is Christ Jesus see 1 Corinthians 3 verses 10-15 and Ephesians 2:19-22. Peter elaborates further on this theme at the start of chapter 2). The last 2 are at the apex of the developing saint's life – brotherly kindness (Philadelphos) and love (agape, self-sacrificing love); embody both of these fully exemplified in our Head, the Lord Jesus Christ. Where these qualities abound fruit is produced in the disciple. But a short-sighted approach stultifies the life of a disciple; and is the product of forgetting and neglect. In the practising of these qualities the disciples will attain the glory and the kingdom, which they seek. Peter would strive with his last breath to remind them of this. The Apostle speaks of “departure” (Greek “exodus” verse 15). The Tabernacle; of “the ecclesia in the wilderness” (Acts 7:44). This was emblematic of the LORD going with them. Peter talks of the entrance (“eisodus”) into the kingdom. How frequently is the theme stated, “Yahweh BROUGHT you out of Egypt, that He might BRING you into the land promised to the fathers (Abraham, Isaac and Jacob). Verses 16-21 speak of Christ's incomparable glory and the transcending greatness of the prophetic Word of our God (compare 1 Peter 1 verses 22-25). There can be no mistaking what we (Peter, James and John) saw on the Mount of Transfiguration – compare with Luke 9 verses 28-38. The glory of Moses and Elijah paled into insignificance alongside the glory of the Son of God – John 1 verses14-15. And that glory was reminiscent of the Father's own glory (Hebrews 1-1-4). As great as the prophetic Word was when spoken through Moses and Elijah the Father's Word from heaven boomed, “This is my Beloved Son, HEAR HIM”. If this witness was not enough, we have the added testimony of the prophetic Word centred on, and embodied in our Lord Jesus Christ. The prophetic Word shines more brightly as we see its fulfilment day by day. (Proverbs 4 verses 18-19). Prophecy never originated from the prophet's own mind. Instead the inspired Word of God found its source in holy men of God being “impelled”, or “driven along” by God's power. And so although the style of the prophet is individual, the message is infallibly that of the Almighty (see 2 Timothy 3 verses 14-17). In chapter 2 Peter deals with the tragedy of false teaching. Peter uses Biblical history to show that those who would attempt to deflect God's elect are always active among the believers. The Apostle Peter uses 3 historical examples. These examples are similar to those in Jude's letter – one from before the flood; one from the era of Abraham; and another from the time of the Wilderness wanderings in Moses' epoch. Peter explains the inevitability of false teachers arising from their midst (compare Acts 20 verses 29-32). Peter says that the errorists are not genuine – the words that these false teachers use are called “feigned” (Greek “plastos”) – taught for effect, with no concern for truth. The doctrine is moulded to fit the teacher's designs (2 Timothy 4 verses 1-5). But God has long ago decided to destroy people like this (See Revelation 22verses 15). The first example is in verse 5 and speaks of the gainsayers opposing Noah (cp Jude verses 14-16). The second is from the era of faithful Abraham (2 Peter 2verses 6-10). These verses tell of total detesting by God of homosexuality. And lastly, verses 10 (the second half) to verse 11. Here Peter deals with the rebellion of Korah, Dathan and Abiram against Moses (also in Jude verses 5-7; the original account being in Numbers 14). All of those historical events highlight two Divine principles – 1) Yahweh demonstrated His capacity to deliver the righteous out of their trial; and, 2) that the ungodly have been earmarked by the Almighty for judgment and destruction (Acts 17verses 30-31). Verse 17 uses metaphors to describe these vain talkers. Verses 18-19 reveal the true motives of those apostates. And verses 20-22 a further two metaphors describe their sickening behaviours. Those who once knew God's truth, but chose to turn away are described in two tragic pictures which illustrate God's perspective. These reprobates are like dogs eating their own vomit; or like washed pigs returning to their miry muddy past. Audio Player      

Forty years of oppression from the Philistines followed Israel's sin. Manoah, of the tribe of Dan had a barren wife. She, although unnamed, is the central character of the story of chapter 13. She has an unknown visitor who is later discovered to be an angel: Hebrews 13 verse 2. The angel told the barren woman that she is to have a son. She and her unborn son were both to be Nazarites from this day. The requirements for Nazarites are listed in verses 4-5 (see also Numbers 6). The angel also describes Samson's mission, for so the son would be called (Judges 13 verse 24). Samson's mission was “to begin to save Israel from the hand of the Philistines” (verse 5). This task was completed by David several generations later. In verses 6-7 Manoah's wife relates to her husband the stranger's visit and his message to her. Verse 8 tells us that Manoah and his wife realise that their visitor was a man of God. Samson's father prays for God to again send the man. Verse 9 says that the angel was sent again to the woman. Why does Manoah seem to be bypassed? Perhaps it's symbolic of the virgin birth in the bypassing of Joseph's line and we can compare this with the angel Gabriel appearing to the virgin Mary. Samson's mother runs to fetch her husband. Verses 12-14 tell of the angel's repeating to Manoah the earlier message to his wife. In verse 15 Manoah offers hospitality to the angel. The angel replies in verse 16 by saying that he will not eat the food, but that it should be offered to the LORD. Manoah asks the angel's name. The angel says that his name is “wonderful” (Hebrew – ‘pele' and is used of the miracles performed when Israel was delivered from Egypt). A kindred word is used in verse 19 which describes the angel's stretching out his staff, resulting in fire consuming the offering and the angel ascending to God in the smoke from the offering. Was this the same angel who had delivered Israel from Egypt by inflicting the 10 wonders, or plagues? Finally, realising that their visitor was an angel, Manoah mistakenly believes that doom will overtake them; until the sense and reason of his wife prevails. She logically says to her husband that if their Sovereign was going to destroy them why would He send an angel with a glorious message of deliverance. The last verses describe the birth of Samson, whose name means “brilliant sunshine”, whose personality appears to be like his name. As Samson grows up in the camp of Dan – the location of the remnants of the tribe that endeavoured to faithfully occupy their inheritance when the majority of their tribe migrated to the Phoenician coast described in Judges 17 and 18. In the camp of Dan Samson's spirit is stirred by Yahweh's spirit in order to bring this Judge to afflict the Philistines. In our Isaiah chapter, 37, Hezekiah recognises the extremity of the nation's apparent impending fate and his own imminent demise due to an extreme failure of health. King Hezekiah does the only logical thing – he leaves it to God by making it a matter of faithfulness and prayer. We notice in verse 4 that Hezekiah's servants acknowledge that despite the seeming hopelessness of their situation, “the Living God” who the Assyrians have reproached may arise in judgment to vindicate and glorify His name. Likewise the king himself reiterated the same incontrovertible truth verse 17. King Hezekiah, ignores the threat of the overwhelming numbers of the mighty army camped outside Jerusalem's walls and the king's own impending death, prays to Judah's Omnipotent Creator. Hezekiah humbly prays for the Almighty to arise and deliver His people and erase the words of reproach that had blasphemously been said against Yahweh their God. Hezekiah sends the three nobles, named in chapter 36, with the king's answer to Rabshakeh's demand to surrender. He tells the Assyrian general in verses 22-29 how the daughter of Zion disdains the futility of the Assyrian rants. The prophet Isaiah is sent to Hezekiah with the LORD's response and sign that He would save His people. Verses 33-35 says that Judah needed to do nothing except to “stand still and see the salvation of Yahweh”. Verses 36-38 tell of the angel of the LORD smiting 185,000 Assyrians in a single night. These verses tell us of the Assyrian king's shameful retreat to Nineveh only to be assassinated by two of his sons. The Apostle Paul May very well had Isaiah 37 in mind when he wrote the words of 1 Timothy 4 verses 9-10. The first 7 verses of 1 Peter 3 outline the principles governing the relationship between wives and husbands. This relationship exists to assist one another to graciously receive an inheritance in the kingdom. Mutual submission – the one to the other is key to a balanced spiritual marriage (compare Ephesians 5 verses 22-33). Outward adornment is to be sparse – the true focus is to be on modesty and a heart centred on our Lord Jesus Christ. Abraham and Sarah provide the model for all time (compare Isaiah 51 verses 1-5). The faithful example of a spouse may in time win her unbelieving husband to Christ's way. The Word of God and prayer are the cement for a successful marriage. And husbands must not lord it over their wives, but rather be prepared, as Christ showed us, to sacrifice themselves for their wives. Verses 8-22 speak of suffering for righteousness' sake. Listen to and contemplate the words of verse 8, “Finally, all of you, have unity of mind, sympathy, brotherly love, a tender heart, and a humble mind” (ESV). We do not repay evil with evil, but rather by blessing. Verses 10-12 are a protracted quote from Psalm 34 (one of the most frequently quoted Psalms in the New Testament). This is because the course of life is advised for a believer to follow. Once again prayer is stressed as a guiding force. Christ's disciples' lives are to be exemplary in manifesting the holiness of their Father's calling (Leviticus 19verse 13). In suffering for righteousness' sake faithful believers pattern themselves on Christ their head. These disciples become one with our Lord Jesus through belief and baptism; and their identification is a response to a conscience desiring to be reconciled to God. The same attitude was shown by Noah, as he likewise believed the LORD when he built the ark and proclaimed the Almighty's power to save those who trust in the salvation God provides. Our Lord Jesus Christ will return to earth bringing us the longed for deliverance in his coming kingdom. The fourth chapter in commencing with the word ‘for' shows us that it is a linked to the behaviour at the end of chapter 3. The first 11 verses tell us that we are stewards of God's grace. In knowing the extent to which Christ Jesus suffered for the upholding of the righteousness of his Father we too cannot continue in sin as the heedless world does. Without the gospel we are dead, as dead as this wicked world is now. But we have been made alive in Christ. Let our sober minds never forget this. Believers must strive on the behalf of others and with the love of God, outworked in Christ, to extend our Father's graciousness to any and all. Faithful speech must not be self-focussed, but we need speak with God's Words. From verses 12-19 Peter explains that the believer's lot is one of suffering for Christ's sake. The sufferings that the faithful of the diaspora were experiencing was not in any way unexpected – it was because they are living as had their Master and would not be deflected from patterning themselves on him. Like what was seen with our Lord glory and exaltation would follow rejection and persecution. The Scriptures have always shown this to the path of the righteous – see Ezekiel 8 verse 18 to 9 verse 12. Chapter 5 of 1 Peter pursues the theme of humility and of our suffering preceding exaltation and glory. The focus, as always rightly remains upon our Lord Jesus Christ. He is the chief shepherd, as he had taught Peter both by word and example (compare John 21). Peter embraced and accepted that responsibility with fervour. Our Lord Jesus Christ is the good shepherd (John 10). He is also the chief shepherd (1 Peter 5). And Jesus is the great shepherd (Hebrews 13). Our responsibility, like Peter's (who learned it first from his Lord), is to feed God's flock (Psalm 23verse 100). This is done out of a love that reciprocates that of the Father and His Son, not out of compulsion and certainly not for any pay. Those who like their Master clothe themselves with true humility (John 15 and Philippians 2verse 1-11), shall in God's good time be honoured and exalted. Verses 13-14 end the letter with final greetings.

The Life Of Christ - #  88 A lesson in Child like Humility by John Martin

Peter in his second chapter exhorts his listeners to crave God's word just as newborns cry incessantly for their mother's milk. He encourages us to become' living stones' founded upon the Lord Jesus Christ, the only true foundation laid in Zion (Isaiah 28:16). We must be built up into a holy temple in the Lord. We, like the hearers of the first century, must submit to authority and demonstrate through holy lives that we are of the same faithfulness as our shepherd, the Lord Jesus Christ. We shall faithfully adhere to our Father's requirements as we await the time of blessed release, which will come with the coming of our Saviour: Christ our Lord. Peter continues the theme that closed chapter 1 ie human flesh is temporary and worthless and the hope of eternal life is that the Word of God can develop within us a character that our Father will choose to perpetuate. Verses 1-10 describe the building of an edifice to the Almighty God from stones He has chosen and enlivened by His satisfying Word which when consumed produces an intense thirst and desire. The foundation stone on which the house is built is our Lord Jesus Christ - Paul elaborates on this same theme in 1 Corinthians 3verses 10-17 (note the similar introduction of Paul to Peter's thoughts ie compare the beginning verses of 1 Corinthians 3 and 1 Peter 2) and Ephesians 2verses 19-22. Peter shows that the Father's purpose in making faith in His Son our Lord Jesus Christ was always the LORD's plane by citing Isaiah 8 verses 14-18; and Isaiah 28:16. Our Lord Jesus Christ also quoted these words to prove that believe in him would be the basis of salvation, whereas rejecting Jesus as God's appointed means of saving can only lead to certain and total destruction. In verses 9-10 the Apostle Peter expresses his confidence that his readers have been chosen to show the praise of their Father. In verses 11-12 the Apostle urges his readers to live lives consistent with their profession of faith. From verse 13 to the end of chapter 2 Peter expresses God's requirement for believers to endure persecution for Christ's sake following his example of submission to rulers who cruelly took his life. The argument in verses 13-14 is that the authorities are in power because the Almighty has allowed this - compare Romans 13verses 1-7. Peter's readers would find submission difficult as Rome was persecuting believers. In verses 17-20 the Apostle says that exemplary and faithful obedience even in the face of testing circumstances would demonstrate that believers were truly God's children. History tells us that such behaviour led to the acceptance of the truth by many of the pagans of that era. God will reward faithfulness which showed believers knew and understood the example that the Lord Jesus Christ had shown them in the laying down of his life for his saints - verses 21-25. Peter quotes Isaiah 53 which illustrates that our Lord was silent in his suffering that he might bring us to God. Now our Lord Jesus is overseeing and shepherding us as we walk in trust towards our Father's kingdom.

In Judges 7 we are told that Gideon and his host of 32,000 camped by the well Harod, meaning ‘trembling'. No doubt Gideon's army were given sight of the vast host of the enemy warriors whose encampment spread as far as the eye could see. 22,000 of Gideon's troop left due to their fear as the Law of Moses recommended. A test was now used to sift those God would choose to bring victory – those who lapped the water from their hands like dogs. Now with a mere 300 remaining Yahweh could bring the victory – Gideon's troop was outnumbered by a mere 450 to one and in their weakness God's might would triumph. Had the original army of 32,000 been given the victory Israel would have vaunted themselves and claimed that they had prevailed because of their own military prowess. Gideon is given yet another sign. Gideon and his servant, whose name means “a green ear of grain”, creep into the multitudinous camp of voracious locusts. It is possible, is it not that every Midianite warrior dreamed an identical dream, whose telling was sufficient proof to Gideon of God's guaranteed victory. The Midianites saw themselves as being destroyed. The dream was of a cake of barley bread, symbolising Gideon and his humble origins, rolling into the Midianite camp and overturning a tent. Two of the Midianite host say that there is no doubt that Yahweh would deliver Midianite into the hand of Gideon. Like Abraham's victory in Genesis 14 over the northern confederacy Gideon divided his force into 3 companies and surprised and alarmed the confused enemy, so that they self-destructed. The lesson is powerfully explained in 2 Corinthians 4verses 1-7. In Judges 8 we have ultimate and complete victory together with the severe punishment of those who did not join in God's warfare. We also have the great tragedy of Gideon's yearning to be their king despite his rightful acknowledgment that God alone was their true ruler. Isaiah 34 outlines the LORD's sword devouring Edom, “red” as representing all nations, and gathering the outcasts to possess for ever His land in the blessed and soon to be established Kingdom (verses 16-17). Isaiah 34 verse 10 describes “unquenchable fire” ie a Biblical figure of total destruction. James 5 concludes this letter from the half brother of our Lord Jesus Christ. Verses 1-6 contain a warning to the rich. We remember that in chapter 2 the poor were showing favour to their rich oppressors but, as chapter 5 tells us, the time of reckoning had arrived. The soldiers of Rome, who had encircled Jerusalem in 70 AD, had heard that the rich had swallowed their gems in an attempt to escape with some of their wealth. So when the fleeing rich (identified by their fatter flesh) fled they were opened up to see what wealth they had swallowed. Accumulated wealth in any form other than faithful and charitable works of love is useless, worthless and may in fact witness against us having been faithful servants of Christ. Verse 4 is a reference to the Law of Moses (Leviticus 19:13; see also Jeremiah 22verse 13; Malachi 3 verse 5). The field day labourers were having their wages held back overnight by the wealthy land owners, which God detested. The powerful would find opposition from Yahweh Tz'vaoth – He whose omnipotent power is with the host of heaven. The time to account for their self indulgent apathy had come. They, verse 6, had condemned and murdered the righteous Lord Jesus Christ; who as he taught them had not resisted. James also according to history was clubbed to death by the Jews, who called him “James the just”. Verses 7-12 speak of patience in suffering. Verse 7 is certainly the key to daily living. The farmer must patiently await for God to give him a crop. Grumble not and judge not, for our Judge is at the door (Acts 17 verse 31). The prophets and especially Job suffered long under trial. Let this console all believers in patiently enduring suffering whilst praying earnestly for the kingdom for which we long. We must always be true to our word – an oath adds no validity (Matthew 6verses 36-37). Verses 13-19 deal with the prayer of faith. These verses contain five prayers. How significant it is that that this letter stresses the importance of prayer in the life of a believer. “Prayer”, said brother Harry Tennant, “is not the spare wheel in the boot of the car – for use when an emergency arises – it is the steering wheel that directs our life”. There were in the first century believers who had been afflicted with sickness as a consequence of their wayward behaviour. Repentance and prayer were the key to their recovery. If we have a friend who is a close confidant that can keep the matter undisclosed, they may be able to help us through a trauma (see Galatians 6 verses 1-3). Consider the example of persistence in prayer until resolving the pressing problem that was demonstrated in Elijah's life (1 Kings 18 verses 41-46). God has given each one of us the responsibility to help one another to the kingdom.

The cycle of sin and suffering begins Judges 6. The book reveals the complete and repeated cycle of sin, suffering, supplication from the oppressed and salvation from the LORD in response to His children's cries. Verses 7-10 tell us that a prophet was sent to remind them of why they were in this plight. Gideon, a truly humble servant of God, was the ideal instrument for God's deliverance. He is described in glowing words – “mighty man of valour” – used in the Old Testament of him and Boaz alone. Next the angel, whose name was “miraculous” did miraculously (Hebrew word used on the signs given during Israel's deliverance from Egypt). This angel reveals himself to Gideon, who must next make a stand against the idolatry that was centred in his own father's house. The altar of Baal is overthrown at night and the sacred bull slain and sacrificed thereon. In the morning Baal's worshippers clamour for Gideon's execution only to be told that if Baal truly was a god he would exact his own vengeance. Gideon then summons Israel to battle and is provided with two further signs that God will deliver the Midianites into his hand.

In these chapters we meet two heroines through whom God delivered His people- Deborah and Jael. Deborah means bee and she brought sweetness for Israel and a destructive sting for Sisera and his host. She inspired Barak, whose name means lightning, to attack from the heights of Mount Tabor – a position from which escape was impossible with 10,000 men who trusted in God to deliver them. Barak was hesitant in allowing himself to rise to the heights of faith unless strongly encouraged by a mother in Israel, a prophetess of immense faith. Many a brother reluctantly takes on a task only because a wonderful woman stands up to support him. Barak placed his life and the 10,000 courageous men of Naphtali to place themselves at Yahweh's disposal. Let us too, despite our shortcomings, make ourselves available to do our Sovereign's will. When we do we will like Barak find strength in our time of need and the evidence of the Almighty energetically working in concert with His children. Despite our weaknesses the LORD uses His instruments to do His work. Sisera fled, only for the mighty general to fall victim to a courageous and faithful woman. Sisera fell victim to an insignificant tent peg. The praise and thanksgiving to God is celebrated in Deborah's song. Deborah describes the desperate and vulnerable state in which Israel found themselves. But the situation was changed by women and men who overcame by their faith and helped the Almighty to deliver His people. The prophetess also calls upon the LORD to judge those who apathetically fled the fight. Let us never underestimate the power of faithful women to inspire courageous activity in the ecclesia of the Living God. Isaiah 32 is yet another encouraging vision which lifts the mind of the troubled believer from the disturbances of the present and encourages us all to hang on until the Lord's coming. When our Lord Jesus reigns as the righteous king from Zion and his princes execute justice in the earth the faithful will flourish. Verses 2-8 tell of the responses of the downtrodden and the contempt in which the vile and oppressors will be held. Verses 9-14 warn of the LORD's judgements on the proud and complacent women of Zion. These judgments will bring the contemptuous low and prepare the faithful remnant for the blessings Messiah will bring. Verses 15-20 describe Yahweh's spirit being poured upon His people.The Promised Land will abound with fruit. The extremities of the kingdom will experience righteousness and justice. Verses 17 ESV reads: “And the effect of righteousness will be peace, and the result of righteousness, quietness and trust for ever”. Note that there can be no peace without righteousness. When the Lord Jesus was born the angels sang: “Glory to God in the highest and earth peace to men of good will”. The principle is explained in James 3:13-18. Read these verses slowly aloud and pause and ponder there meaning for you. And so the final three verses of Isaiah 32 give us a vision to cheer us and encourage us to strive to be with our Lord in his glorious kingdom. James 2 was a hotly debated chapter at the time of the Reformation. Martin Luther totally misunderstood the message of James 2 and declared the letter of James to be, “A straw letter”. Luther was wrong. James argues that atonement is not based on faith alone; but upon a faith that actively works, being energised by love to purify our hearts (Galatians 5:1-6). Paul and James do not present conflicting arguments, but they are in fact complementary – John Thomas, a Christadelphian writer wrote in ‘Elpis Israel' (published in 1850), “Abraham the sinner was justified by faith, but Abraham the saint was justified by his works”. Ephesians 2:4-10 expresses the truth that works are the response of the LORD's children performed in gratitude to God's grace. Verses 1-13 of James 2 deal with the sin of partiality. This is a sin to which we are all prone. We are all equal in God's eyes. James says the prominent, the posers, the powerful are shown preference. How evil is this! The Bible stresses the need to look after the poor and the vulnerable. Chapter 1 ended on this note. How magnificent and majestic are the words of verse 5 – read slowly, pause and ponder. We must modify our attitudes and behaviours if we are to be the children of our Father. James declared that the very ones to whom you are partial are your persecutors and oppressors. God's royal law is the law of Love. It is Royal as it reigns supreme above all other laws. It cannot be measured, nor can it be legislated. And yet it will be the basis of our being judged by our Lord Jesus Christ at his coming (compare Romans 13:8-10). Mercy is received when mercy is the basis of our dealings with others. From verses 14-26 the writer establishes, from the Scriptures, the uselessness of a faith without without works. James gives the example of sensitivity to spiritual needs, yet a total insensitivity to life's essentials – how incongruous, and yet this so often happens. Faith cannot be demonstrated in a vacuum. Even demented people can show a fearful, but pointless faith (belief). The evidence of faith is seen in action (the writer to the Hebrews showed this in the 11th chapter). Abraham and Rahab are the evidence of James' argument. Faith without works is as useful as a corpse without breath.

The Life Of Christ - #  87 Paying the Temple Tax by John Martin

The first chapter of Judges starts with a message reminding Israel of their failure to keep the covenant they had made with God. An angel was sent to Bochim (meaning ‘weeping') to provoke this penitent response among God's people. Verses 6-10 tell us that whilst Joshua was alive and those who had been faithfully encouraged by him Israel remained faithful to God. Then the balance of the chapter unveils the cycle Israel experienced. Their sin led to suffering, in which they again turned to God and He raised up saviours (judges). The first 3 judges – Othniel, Ehud and Shamgar have the manner of their deliverance outlined in chapter 3. Whilst the trials we experience are different and may be more due to our own foolishness; and the suffering that we experience may not have been brought by God, yet He has allowed it to happen; do we learn from these mistakes to turn back to our gracious God. One thing they all shared was that in their weakness they were strengthened by God for His deliverance.

The remarks in Joshua 16:10 and 17:8 tell us of Israel's failure to follow Yahweh's command to destroy the Canaanites. Judges begins with mighty conquests accomplished by faith. The total time in which the Judges ruled in the land was 450 years (Acts 13:20) – these Judges were not consecutive, but overlapped during their rule. They often ruled in different parts of the Promised Land. If we total the years for every judge we get 450 years – thus show Paul's comments to be inspired. It was rightly Judah, the lion of God, which led the campaign. The first battle was at Bezek, near Jerusalem where the king of Jerusalem (Adoni-Bezek) ruled. This city had deteriorated since the great King-Priest, Melchizedek ruled as God's representative into a parody by a miscreant who called himself “the Lord of righteousness”. He had subjugated 70 kings who represented in his mind all nations. Next we have the faithful exploits in destroying 2 of the giants of that land and the taking of the fortress city of Hebron. This is followed by Caleb's younger brother Othniel and his family overthrowing the strongholds of the Negev. But the reversals start to occur from v20 onwards with a waning faith and a ‘failure through compromise' one of the three great themes of this book. The other two being ‘God's strength is made perfect in (human) weakness' – 2 Corinthians 4:7-11; Hebrews 11:32-34 – and ‘in those days there was no king in Israel and everyone did that which was right in their own eyes' (Judges 17:6; 21:25). Isaiah 30-31 are woes about those who placed their confidence in Egypt to aid them against their foes. Judah should have placed her confidence in the Living God who alone could deliver them from the calamity that they were now facing. Verses 1-5 of chapter 30 state this. These verses also state that Egypt was a weak and confused kingdom. Verses 6-7 describe Egypt as a land which deified animals and to rely on Egypt for help would prove useless – for when it came to supporting Judah they would prove themselves to be best at sitting still. The rebellion of Judah would be written in a book as a witness against the nation. Verses 10-11 tell us that Judah only wanted to hear lies from the false prophets; rather than heed the word of the Almighty. Verses 12-14 tell us that the consequence of turning aside from their Sovereign would be that the nation was to be smashed to smithereens like a clay pot. Verse 15 is a plea for Judah to forsake their failing to believe their God. Verses 16-17 tells us that they will be left no path to escape, but the curse of Deuteronomy will be seen in their judgment. Verses 18-26 explains that because Yahweh is gracious He will pour many blessings upon His humble and repentant people. The nation will finally, in that Age, accept their Messiah and he will teach them the ways of righteousness. Verses 27-28 speaks in graphic images of the LORD's fiery judgements. Verses 29-33 speak of the Almighty's destructive fire on the Assyrian oppressor. Let us in humility faithfully serve our God that we may receive His grace and not His refusal to accept us as His children. Hebrews 13 begins, “Let brotherly love (Greek “philadelphus” the love among brothers) continue”. And this is the message of the first nineteen verses. There are many ways to show brotherly love and in verse 2 the writer shows that hospitality is one of the ways. Everyone is a stranger until you get to know them; and who knows whether the unknown person to whom you show kindness might even be an angel. In Genesis 18:3 strangers came to Abraham's tent bringing great blessings. Verse 3 focuses on supporting the afflicted and counsels believers to encourage the afflicted through visiting and exhorting. This helping of strangers has often been done by Christadelphians resulting in people becoming believers. Even if that was not the outcome of your actions you will still be blessed in your care being shown to another. Verse 4 tells of the honourable and elevated state of marriage among believers; and states that sexual relationships outside marriage are totally unacceptable to God. Verse 5 tells of the dangers of coveting and explains that knowing God is the best way to counter this. It is important to be content (see 1 Timothy 6:5-10) with all that you have. The literal Greek of this verse Hebrews 13:5) is – “I will never, no not ever, leave you, nor forsake you”. How incredibly encouraging are these thoughts – so that whatever is before us can overcome in the confidence of knowing that God is with you. One person and God is always an overwhelming majority (see 2 Kings 6:16). Always (v7) show respect for those who guide you to understand the Word and counsel from God's Word. Imitate their faith, for it is sustained by an unchanging Lord Jesus Christ (v8). We must be led by grace (v9). We ought not be focused on the present – this includes foods, which are all too important a part of today's transient world. Verse 10 we are constrained to live lives sacrificing everything upon our altar, Christ, who gave all to bring us to God. The Law of Moses taught the same in its code of offerings. The Law was leading us to Christ; as the writer was through the spirit reminding and encouraging the believers (compare Galatians 3:23-26). As a consequence of his doing this our Lord was crucified and we must take up our stake and follow him. Believers are citizens of the coming Zion and not of the then present Jerusalem, which was awaiting destruction. Our sacrifice is of praise – an attitude of gratitude (v15). The readers are encouraged to show submission to their guides in the Word, because it is not for their own benefit that they give their counsel. Those leaders, too, will be called to give account for their words. Pray for the writer, indeed for all who labour in the Word, that all will magnify our Sovereign and His incomparable Son. Verses 20-21 give us the closing benediction. ESV “Now may the God of peace who brought again from the dead our Lord Jesus, the great shepherd of the sheep, by the blood of the eternal covenant, equip you with everything good that you may do His will, working in us that which is pleasing in His sight, through Jesus Christ to whom be glory for ever. Amen.” Pause and ponder. Final greetings follow and finish with a request for God's grace to be with them. Audio Player      

Joshua 23 is Joshua's final charge to Israel's leaders. As the leader's life nears its end Joshua summons the nation's leaders to pass on the baton of responsibility to these men. Joshua draws their attention to the mighty acts of Israel's Omnipotent Sovereign on behalf of His people. Joshua reminds them of the need to complete the subduing of the Canaanites. He counsels the tribal leaders to give diligent attention to Yahweh's Word. In verses 6-9 the charge he gives them is a reflection of the words of his God, and of Moses' counsel, to himself. Verses 10-13 Joshua reminds them of the words of the covenant from the book of Deuteronomy. Verse 14 he tells the leaders of his impending death. He tells them of the results of failure to obey God. Chapter 24 speaks of Joshua's gathering of the nation to Shechem to counsel the entire nation to cleave unto their God and to serve Him faithfully all the days of their life. In verses 2-13 the nation is told their history from the time of Abraham's calling; their sojourn in the Land of Promise; their afflictions in Egypt; the mighty hand of the LORD in their miraculous deliverance from Egypt; the providential care of their Father in the wilderness; and, the incredible and miraculous aid provided to them in the conquest of the Promised Land. Verses 14-28 record Joshua's appeal to his people to serve Yahweh in sincerity (spirit) and truth – compare Jesus' own instructions on this John 4:23-24. Joshua declares his wholehearted commitment that was evident throughout his entire life that he and his household would serve Yahweh. Interestingly enough we have no record of Joshua having any descendants and in this he was like his Lord Jesus Christ – Hebrews 2:10-13. He challenges the nation to make the same commitment. In verses 16-18 the people respond by acknowledging the LORD's faithfulness and their determination to follow Joshua's example. Joshua says that even though they have promised to serve God they would fail to carry out their obligations. Joshua tells the nation what the consequences of departure from the covenant would mean. The nation would be chastened by their Father for failing to keep their promises. Yahweh is a Jealous God who demands of His children a fulsome love and service. The words of the covenant were written in the Book of the Law of God and placed near a large memorial stone and set under a terebinth tree. Joshua told the nation that the written words were a witness against the nation. The assembly was dismissed and sent to their homes. Verses 29-33 record faithful Joshua's death and burial at 110 in his allotted inheritance. They also tell us of Joseph's bones (a faithful forbear of Joshua) finally being laid to rest. These two men of faith rest in the wonderful hope of resurrection to receive their eternal inheritance in the Promised Land. The book closes by telling us that the just Phinehas would endeavour to guide Israel in the way of the LORD. Isaiah 29 is about the siege of Jerusalem and the outcomes that would achieve. The chapter commences with a woe on Ariel – another name for Jerusalem – David's capital city. The name Ariel means “the lion of God”. It was called this for two reasons: 1) when Israel would roar forth to battle against the enemies of the LORD see Joel 3:16 and 2) it was the site of the Temple and of the altar where flesh was devoured. But as verses 2-7 explain the situation would be reversed when a multitude of nations would be gathered to destroy Jerusalem. This prophecy focuses on the future, for although other nations accompanied the Assyrians in their siege in the days of Hezekiah, its ultimate fulfilment is at the end time of Armageddon – see Ezekiel 38, Joel 3, Zechariah 14 and Revelation 16. Verse 8 outlines poetic pictures of the way the events seemed to those who found themselves besieged – it was like a dream that provided no satisfaction. Verses 9-10 speak derisively to the proud leaders of the nation. The nation would be staggering like a drunken man whose head was spinning due to the rapidity of problem upon problem with seemingly no way of solving their dilemmas. Verses 11-14 speak of the ways in which the nation's leaders refused to accept any responsibility for their situation. Verse 13 tells us that there was no true worship of their Sovereign – they merely gave lip service to the Almighty's call for their love and living of His Truth. There was a failure of leadership to accept responsibility for guiding the people in the Word of God, which alone could have averted their current peril and would fortify them in their time of trouble. Verses 15-16 pronounce a further woe upon those who had inverted the divine order. Verses 17-21 tell of the time to come which will follow the humbling of God's people. All pretence will be gone and consequently the time of blessings will come. Verses 22-24 tell us of the reconciliation of the Almighty Father with His children. The 12th chapter of Hebrews is about patience in hope. The first two verses in some ways belong to the previous chapter. The “cloud” of witnesses refers to the faithful mentioned in chapter 11, plus us (hopefully – 11:39-40). A cloud is formed by the action of the sun, which draws vapour from the masses of water in the sea and other places. Twice in v1 of chapter 12 do we hear those watchwords of resolution – “Let us …”. We commence the race for eternal life when we are baptised into our Lord Jesus Christ. In this race we follow our Lord who is our “archegos” ie the author, or founder of faith. Jesus has run the course and has entered into eternal life. Having finished the course he is running towards us and bringing the finishing tape with him. None of us will attain to life through our efforts. The writer of Hebrews speaks of the “sin that so easily besets” – the Greek expression is talking of “the sin that sits comfortably” with us ie the sin that we do not want to give up because we see it as not being of great importance. Yet the writer says that sin is impeding our path to the kingdom. But God has done in His Son what we cannot complete. What the Father asks of His children is that they believe, and follow and run with patience and endurance this race. Verses 3-17 is a lesson to be understood by all of the Father's children ie to patiently endure. If ever any of us should feel that the struggling against sin is too difficult – then think again. Consider the Lord's endurance cost him his life and even though he benefits from his sacrifice Jesus died to take away our sins. Then take heart and lift up the hanging hands and the feeble knees and press on. The Proverbs addresses these issue and through His Word the Father makes His appeal to each of us. The writer says that the fact we are suffering is proof that our Father is developing character in His children. The Father's aim is to have us live as His children ie in holiness that He might live with us perpetually in His kingdom. Present suffering is unpleasant, but we need to be longsighted and realise the eventual benefit of present trials. The writer says that the faithful are not like Esau who only lived in and for the present. Verses 18-29 reminds us that whatever can be shaken is temporary and transient. By contrast the kingdom prepared by the Father for His family is future. It is the centre of our hope. It is not momentary it is eternal. Verses 18-24 contrasts the terror experienced by Israel at Sinai with the uplifting sevenfold blessings that belong to Zion's children, freeborn of Jerusalem in Christ Jesus our Lord (see Galatians 4:21-31). I encourage each of you to explore those blessings in verses 22-24. The writer appeals to the listeners to heed the heavenly voice so as not to perish as those who are enslaved by Law and legalism. Verses 26-29 describe the benefits of the faithful, those enduring in hope, in receiving an unshakable, immovable and eternal kingdom. And so the writer directs our minds to the words of Haggai 2:6-9.

Joshua 22 speaks of the tribes of Reuben, Gad and Manasseh returning to their inheritance east of the River Jordan following their active armed service west of the river. Verses 1-9 tell of these tribes receiving their allotments before the other ten tribes fought for their territory after crossing into the Promised Land. Verse 4 explains how the LORD had now given rest to the tribes of Israel now occupying the Canaanite lands. The three tribes were given thanks and sent home to their own lands. Verses 10-34 describe how easily a misunderstanding between brothers can occur. Not wanting the children of the three tribes east of the Jordan – Reuben, Gad and half of Manasseh – to have their children growing up in the belief that they have nothing in common with the children of the tribes on the western side of the river Jordan; an altar was built near the common border of both groups. The purpose of the altar was to direct the minds of those tribes on the east to the need for united worship of Israel's God within the Promised Land. Without asking why the altar was constructed Phinehas summons the army of the western tribes to go up to fight against their eastern brethren. It was a case of being over zealous and of a failure to ask before acting. However, eventually enquiry was made – this should have happened before the army was mustered. The purpose of the altar was explained by their eastern brothers. When this was understood war was averted and all went home (presumably wiser for the experience). The altar was allowed to remain and was named “Witness” for the reason explained in verse 34. Isaiah 28 is an indictment against the drunks in the fat valleys of Ephraim. Verses 2-4 speak of the Almighty's judgments on these proud men. Verses 5-6 say that these judgments will vindicate the just. Verses 7-9 describe the disgusting scene of these drunkards. Verse 10 is a drunken ditty that speaks of the vile attitude with which these drunkards held the Word of God in contempt. The Word of the LORD was to these many tiresome – precept after precept and line upon line – it was a monotonous and repetitive and burdensome requirement. For this attitude Israel's Sovereign would bring against the nation the Assyrians whose language was like a stuttering speech to the Israelites says verses 11-13. However the message of the prophecy is encapsulated in verse 16; that the Almighty would lay in Zion a precious cornerstone which would be the foundation for saving faithful believers in the Lord Jesus Christ. This basis was established by the sinless life of Jesus and the final pouring out of his life as a sacrifice on the stake on which he was crucified. God would judge the contemptuous Israelites who made a covenant with death. Yahweh would sweep away the lies that were the basis of the lives of those evil doers. There would be no means of escaping for the wicked. Verse 20 is an interesting metaphor describing the guilty's inability to become comfortable. This would be because these wrongdoers had set themselves against God. Verses 23-29 use a series of word pictures which explain that the proper process must be used in harvesting (a symbol of judgment). And the right tool must be chosen for the correct job. The Omnipotent Creator knew exactly what He was doing and would use the best method to judge the wicked and a specially raised up Son to save the faithful. Chapter 11 of Hebrews is about “by faith”: what can be accomplished; chapter 12 “with hope” :patiently enduring; chapter 13 “in love” the abiding overarching necessity for believers – these 3 (compare 1 Corinthians 13:13; Galatians 5:5-6)). The writer completed the book on the great and lofty themes of God's Word. All good translations convey the sense of Hebrews 11 verses 1-3, that faith tells us that the framing, or adjusting, of this world's ages has been done with our Lord Jesus Christ in mind. Faith is the reality, substance, of the things being hoped for. Without faith, hope and love we would find ourselves living in a meaningless world. The chapter could also be called “Faith's family”. From verses 4-7 the writer takes us to the roots of this family and looks at what was done by faith before the flood. Abel commences the list, and his name means “futility” – that is the human position apart from God (but with God all things are possible). Abel offered what God asked ie what God wanted. It cost Abel his life (as it had, and would still, cost the lives of the faithful readers of this book should they stand firm for their faith). But faith gave Abel an abiding and eternal life guaranteed by God. Similarly Enoch's life was threatened by Lamech, whose power could not match that of our Almighty Sovereign. Verse 6 should be read slowly and pondered, “Without faith it is not possible to please God; for the ones who come to Him must wholeheartedly believe two things – God is; and, He becomes a rewarder of those who diligently seek Him”. Noah was warned of God about a coming flood, when as yet it had not even rained on earth. The readers were likewise being threatened to be overwhelmed by an impending and tumultuous unstoppable Roman tide, and if they were without God's provided ark (Christ) they could not survive. By faith Noah built the ark to save his family; commencing this labour 20 years before having any family. Consider Abraham and Sarah (Vv8-12). They, says the prophet Isaiah, were the human founding source of faith's family (51:1-2). Both of them left a life of luxury to faithfully follow He who had promised them a land and city with foundations (verses 9-16; cp also Hebrews 6:13-20). The writer shows that all the Father's family died in faith awaiting their future reward at Christ's coming. The book's readers, likewise, had in Jerusalem no continuing city; but were seeking the one which their God was building; and by faith they would constitute that city (Psalm 87). It was by faith (verses 17-19) that Abraham was able to offer, as a sacrifice, the heir of the promises. Abraham was fully and firmly convinced that Isaac would be resurrected. The members of the patriarchal family demonstrated their faith, often in small and simple ways – faith is frequently shown in the little things (verses 20-22). Moses' faith was evident when God used Moses to deliver Israel from Egypt. Faith gave Moses the capacity to endure suffering. Moses looked, not on what seemed to be, but believed what the Omnipotent had promised (so must the readers' faith sustain them in their trials). Faith brought Israel through the Red Sea (and it sustained would see them rewarded in the Promised Land). The writer says time was insufficient to keep naming the members of faith's family (verses 32-38); but consider the power of faith to sustain enduring trust in God to live faithfully in a godless world. And all of these together with us will receive the reward of the faithful when our Lord Jesus Christ comes to set up his kingdom on earth (verse 39).

Joshua 20 speaks of the cities of refuge where the person who had accidentally killed another person is provided asylum until guilt, or innocence is determined. The process of determining innocence, or guilt, is outlined in verses 4-6. Verses 7-8 name the six cities of refuge, three on the western side of Jordan in Canaan and three east of Jordan. The three Western cities are Kedesh, Shechem and Hebron. The three cities to the east are Bezer, Ramoth and Golan. Although not officially a city of refuge Jerusalem was another. Verse 9 restates the purpose of these cities. In the days of Solomon when he gave charge to Shimei we find Solomon treating Jerusalem as a city when Solomon told Shimei that leaving that city would mean Shimei's life would be forfeited. Joshua 21 describes the 48 cities of the Levites who were distributed throughout the land to provide access for every Israelite to the teaching of God. The cities are named and their locations given. These cities were surrounded by fields to assist in the support of the Levites.. Verses 43-45 tell us that these cities were established after the Word of the LORD had been fulfilled, after Israel possessed the Promised Land and God's people had entered their rest. This rest is symbolic of the kingdom rest when all will truly have rest from the effects of sin. The writer to the Hebrews speaks of this in Hebrews 4 verses 9-11. Read slowly, pause and ponder. Picking up our train of thought from yesterday: why did God allow Isaiah these visions of hope such as those in chapters 2, 6, 25-27, 40 etc? We are told the reason in 1 Peter 1 verses 7-12 read carefully and contemplate. The prophet is given a glimpse of the peace and faithfulness that will be evident when Messiah's kingdom comes. Chapters 26-27 speak of redemption and the singing of the song of redemption in the land of Judah when Christ's kingdom is established in the land. Chapter 26 speaks of the song and of those who will sing it from experience and with understanding. The song is told to us in verses 1-19. The place of the singing of the song is Jerusalem. In the history of this city, whose name means “vision of peace”, 27 major wars have been waged. Note from the song's beginning the focus is on salvation and peace. Verse 1 says that the strength of the city's defence – its walls and bulwarks – were in trusting of Yahweh Elohim of Israel. Verse 2 explains the requirements of a citizen who can dwell there – righteousness and truth – Psalms 15 and 24 elaborate. The result of trusting in the LORD will be perfect peace: Hebrew Shalom Shalom – peace peace ie absolute peace. For Israel's Omnipotent Sovereign is, verse 4, “the Rock of Ages” – the source of immovable and eternal security. Verses 5-6 tell us God's mighty acts at both the international and personal level. In verses 7-9 tell of the prophet's own yearnings for this time. Verses 10-11 tell of the anguish of the righteous for the contempt the wicked have for the Almighty. Verse 12 confesses Isaiah's confidence that the righteous will not act in that way. Verses 13-19 contrast the fate of the ignorant and wicked with that of the understanding and faithful. The wicked will perish the righteous will be preserved. The wicked will sleep perpetually – Jeremiah 51:39, 57; but the righteous will be raised from the dead and live forever- Isaiah 26:19: clearly teaching resurrection. Verses 20-23 are a call for the righteous to hide while the LORD protects them until the time of judgment passes. Isaiah 27 describes Israel's redemption from all oppression and the Almighty's hand being upon her foes to punish them for their evils. The enemies of Israel are poetically portrayed as a crocodile in verse 1. In verses 2-5 the Jewish nation is described as Yahweh's vineyard. The same metaphor is used by the Lord Jesus Christ in several parables. Verses 6-11 speak of the attitude of restored Israel following God's disciplining of them. Verse 12-13 describe the nation of Israel's deliverance from the two great superpowers of that time: Egypt and Assyria. In Hebrews 10 the writer continues the theme of Christ's “better” offerings. Verses 1-18 show that by a single offering, effective for all time, our Lord brought to end all sacrifices under the law of Moses. The writer reminded the readers that the law was but a shadow, whose sacrifices (v4) could never take away sin. So verses 5-7 quote Psalm 40, which says that, the will of the Son of God was to do what the Father desired ( the Hebrew of verse 8 can be translated in one of two ways, “I will to do Thy will”, or alternatively, “I desire to do Thy desire” – see Matthew 26:39). The writer has quoted from the Septuagint (Greek Old Testament) which differs slightly from the Hebrew text. The Hebrew of Psalm 40 says that Messiah is the knob that allows the scroll to be unravelled (see Revelation 5:1-8). The Greek LXX translation, on the other hand implies that, if you try to remove Christ from the Old Testament you have no book (Bible). This message was crucial to the writer's readers who were being threatened by the circumstances in which the believers in Jerusalem found themselves. Therefore through the doing of God's will by our Lord Jesus Christ, they, as well as we have been cleansed once for all time. Whereas the priests under the law stood, Christ our High Priest sits at His Father's right hand. Christ Jesus is awaiting the time when he will be sent to establish his kingdom on earth, as Psalm 110 prophesied. Jeremiah 31 likewise indicated the same message. Verses 19-39 teach us that with a confident hope we can approach our Heavenly Father. All this has only been made possible because of our Lord Jesus Christ's perfect life, offering and resurrection. Those watchwords of resolution are again used, “Let us …”. The word “faith” (AV is the Greek “elpis”, or “hope”). Again v24, “Let us” assemble together as often as we are able to encourage one another in the confident expectation of our Master's return. Verses 26-31 tell us that failure to do this may lead to continuing in sin, which is equivalent to a total rejection of what was achieved in the offering of himself by our Lord Jesus Christ. These verses are about deliberate public renunciation of the truth associated with the rejection of assembling with the brothers and sisters of Christ. Verses 32-39 is a reminder to the readers of what sufferings they had endured when they had become believers in Christ. That suffering had provided them with a “better” and abiding hope. Not in any way a vain hope if they now continued to endure with patience. For the Scripture had said, “Yet a little while, and the coming one will come and will not delay; but my righteous one will live by faith, and if he shrinks back, My soul has no pleasure in him” (verses 37-38 ESV quoting from Habakkuk 2 verses 4-5). The concluding verses take us back to Hebrews 1. The writer to the Hebrews constantly affirms that the Hebrew believers would not shrink away from the hope that they had embraced in the Lord Jesus Christ.

Joshua 19 tells of the inheritances of Simeon, Zebulon, Issachar, Asher, Naphtali and Dan; as well as Joshua's personal allocation. Simeon was the second eldest of Israel's sons so this allotment was to be the next chosen by lot. Verses 1-9 describe the territories and cities given to Simeon. These portions are in the Negev – the southern part of Canaan. Verses 10-16 outline Zebulon's allotted lands and the twelve cities in that portion. Verses 17-23 describe Issachar's allocation and the sixteen cities within this allotment. Verses 24-31 tell of Asher's portion in the north of the land like Zebulon's allotment and also of Naphtali. Those two tribes were the subjects of enlightenment by the gospel message, spoken of in Isaiah 9 and preached by our Lord Jesus Christ during his ministry, which was chiefly in Galilee. The city of Cabul, mentioned in verse 27, was given by king Solomon to Hiram, king of Tyre. Hiram saw them as a disagreeable present. Verses 32-39 speak of Naphtali's inheritance with its nineteen cities. Verses 40-48 tell of Dan's lands. In the numbering of the sealed disciples from each tribe (Revelation 7) we find that Dan is omitted. Possibly as Dan became a source of idolatry and apostacy within the Promised Land. Verses 49-51 reveal Joshua's inheritance in the hill country of Ephraim, which Joshua had requested from Moses and was granted by Yahweh's command. Isaiah 25 is a remarkable chapter in which God promises to swallow death in victory. It is like the interspersed empowering visions that we find throughout the book of Revelation. The purpose of this chapter, found often in the scriptures is to give the faithful believers a vision of the great promise of the Almighty to His children that He is fully in control and no matter how disconcerting the raging of the nations are in their troubled sea God will give His children peace and assurance (compare Isaiah 26:1-4). Isaiah 25:1-2 explain that his Sovereign's acts cause the prophet to praise his God. Verses 3-5 say that the LORD's protection of the poor and His defence of His people when facing destruction from the powerful oppressors brings them to extol Him. Verses 6-9 tell us that in that time of distress; in that place of insecurity and apparent hopelessness; there is no need to fear. Yahweh will because of His faithfulness without fail deliver His people. Their greatest enemy – death – will not swallow them. Rather will our Omnipotent Sovereign swallow death itself in victory – 1 Corinthians 15:50-58. How motivated are we to strive indefatigably to serve our God with all our might, all strength, all our heart and with every fibre of our being? Hosea gives a similar message: Hosea 13:14. Both these passages are united in the great message by the Apostle in the teachings he has given to us in 1 Corinthians 15. Slowly read aloud Isaiah 25:9 and pause and ponder its power for you. The chapter finishes with the mighty acts of the LORD exercised on behalf of His children. Hebrews 8 tells of Jesus the High Priest administering a “better” covenant. What majestic language the writer uses to start this chapter. Jesus is seated at His Father's right hand – called “the throne of the Majesty in heaven” (V1 ESV). Our Lord Jesus serves in the true tent pitched by God, and not man (he was, by miraculous begettal “the Son of God”). The Tabernacle was typical and the man gifted by God for the fabricating of that tent was Aholiab (meaning in Hebrew “from the Father's tent”) Christ as our heavenly High Priest has both offered sacrifices and given great gifts. The Exodus record twice tells us that Moses was to make the Tabernacle after the pattern which was shown to him in the Mount. The covenant Christ mediates has been founded on “better” promises. The writer cites Jeremiah 31:31-34 in verses 8-12 of chapter 8. The concluding verses take us back to chapter 1, which cited Psalm 102:25-26 indicating that Messiah would end the Mosaic covenant (the “heavens” being there mentioned). Verses 1-10 of chapter 9 speak of the earthly (typical) sanctuary – the Tabernacle. This was set up for Israel's worship, in a holy place where the comers thereto could have their minds centred on divine matters. The writer firstly describes the Holy Place in v2. From verses 3-5 we are taken beyond the veil into the Holy of Holies ie Most Holy Place. Some, wrongly believe, that the writer has here made a mistake in placing the incense altar in the Most Holy: thus for one day each year the incense altar was the Most Holy Place. On the Day of Atonement (the only day in which the High Priest was allowed into the Most Holy) incense had to fill the Most Holy before the High Priest was allowed to enter – “lest he (the High Priest) die”. And every other day the sweet incense of prayer permeated the Holy of Holies (Revelation 8:3-4). Whilst the Tabernacle, and later the Temple, were operating they had a status; but, when Jesus died and the veil separating the Holy and Most Holy Place was rent from top to bottom, it could not function any longer. Those former structures being only the shadow and not the reality, are no longer needed. Christ, the believer's High Priest, is there, in heaven for us. From verses 11-28, of chapter 9, the writer explains how we have redemption through what was achieved in Jesus' offering of himself on the tree (cross). One offering for all time of himself has opened the way for salvation. The offering of bulls and calves provided ritual forgiveness, on the condition that the person making the offering understood what God was teaching (the law was a teacher to bring worshippers to an understanding of Jesus' sacrifice – Galatians 3:23-26). But the Law of Moses could never cleanse the conscience of the offerer – since it was the sin of each person that was atoned for, and by the slaying of an animal – incapable of sinning (as it didn't have a nature which prompts sin) our conscience is cleansed. So by our identification with Jesus' offering, as one of us (and representing us in every respect; as the earlier chapters of the book explain – particularly chapters 2, 4 and 5).; we have been given a clear conscience. But the understanding of what Jesus has done on our behalf powerfully motivates us to forsake and turn from our sins to right ways. The old covenant was ratified by the death of animals; but the covenant in Christ, is brought into force by the death and RESURRECTION of our Lord. Verse 22 of chapter 9 states an eternal principle, “Without the shedding of blood there is no forgiveness of sins” (ESV). And so Christ's “better” sacrifice has brought us nearer to God. All this by one perfect offering. Verses 27-28 tell us that having dealt with the problem of sin in his first advent, our Lord Jesus will destroy it for ever at his second coming. For Christ no longer is burdened by a nature biased towards sin, but in a sinless immortal body he will do the eradicate sin for every believer (see 1 Corinthians 15:13-28). Read aloud, pause and ponder.

Joshua 18-19 tell of the inheritances of the other seven tribes and of Joshua's own in the Land promised to the nation's fathers of faith. With Israel assembled at Shiloh with the Tabernacle of the congregation spies were sent out to report on the rest of the land to be allotted. Having surveyed the land and providing a detailed written description the land was apportioned into 7 allotments. On the return of the spies lots were cast to see what each tribe was to receive. Verses 11-28 tell us of Benjamin's inheritance: the lands and their cities. Notice that Jerusalem is included in Benjamin's allotted territory. Jerusalem is also listed as belonging to Judah. How can it belong to two tribes? It was a border city and so belonged to both tribes. Benjamin's allocation logically follows the two sons of Joseph since Benjamin was Joseph's brother. Isaiah 24 describes the ravages to come on the earth, and at the time of the great earthquake which will happen when Jesus returns to the earth. Verse 1 speaks of the depopulation that this event will bring. Verses 2-3 tells that all classes of people are equally affected. Verses 4-6 outlines some of sins of the world which have brought these judgments. Verses 7-13 describe the bitterness felt by the survivors of this calamity. Verses 14-20 say that many of the remaining peoples will speak of the righteousness of the Almighty's judgment. Verses 21-23 speak of the new regime reigning in Jerusalem over the entire earth who will displace all the other rulers. Hebrews 5verses 12-6 and 20 continues the theme begun in chapter 5 – a warning against apostacy. The first 8 verses deal with a pressing danger to those, who were once enlightened by the Spirit Word, and had shared in the Holy Spirit gifts of the first century, of “falling away” (Greek word for apostacy and having a number value of 666). This proves that the possession of a spiritual gift was not a guarantee of a place in the kingdom. The writer expresses his hope that the majority of the letter's readers will not succumb to this challenge. From verse 13 to the end of chapter the writer outlines the certainty of God's promises. All His promises are unfailing and are not capable of any shortfall in what He has promised. Yahweh's promise to Abraham is vouchsafed by an oath based on God's own existence. And so with Chrst having been raised and exalted to His Father's presence our hope is securely anchored in Christ. This hope takes us beyond mortality and being with Christ will be realised at Jesus' return to earth to set up the kingdom promised to Abraham (see Romans 4 verse 13; Genesis 13 verses 14-15). From chapters 7-10 the writer speaks of the “better priesthood”, which has been brought into existence by our Lord Jesus Christ. Chapter 7 introduces us to “one made like unto the Son of God”, by the terms the Scripture uses and the manner in which they are introduced to the reader of the sacred inspired text. Twice only do we find Melchizedek, the king-priest of Jerusalem mentioned in the Old Testament – Genesis 14 and Psalm 110. These verses were written about a thousand years apart. And together with an enacted parable from 2 Samuel chapters 6-8 allow us to see how this man prefigures the Lord Jesus Christ and his priesthood. Like Abraham's promises Christ's priesthood (typically seen in Melchizedek) is founded upon an oath. Since Melchizedek's priesthood preceded and also prophetically succeeds the Aaronic priesthood the Scripture foreshadows a change of law administered by an eternal priesthood of King-priests. Christ's sacrifice suffices in the forgiveness of sins once for all time. And our Lord Jesus will return to the earth free from a body which is weak and sin prone to rule in glorious immortality.

The Life Of Christ - #  86 The Healing of the Epileptic Child by John Martin

Joshua 17 covers the allotment of land to the tribe of Manasseh. Joseph was Israel's favourite son and the one that always delighted his father, like our Lord Jesus Christ did those things that pleased His Father. To Joseph, although he was not the firstborn son, was given the blessing and double portion as if he were in fact the firstborn. So too of our Lord Jesus – Psalm 89:27-29. And so Israel blessed the sons of Joseph – Ephraim and Manasseh – and gave them a double allotted portion in the Promised Land. So two Christ's children – Jew and Gentile – will inherit the earth Romans 4:13; Hebrews 2verses 10-13. So after Joshua chapter 16 spoke of Ephraim's inheritance it is appropriate that chapter 17 tells of Manasseh's tribal allocation. Chapter 17 says that the numerous descendants of Manasseh receive land on either side of the river Jordan. The inheritances are described here. The chapter also tells us about the way in which the daughters of Zelophehad are likewise qualified to inherit along with male heirs. Like the two previous chapters of Joshua this one too has a disturbing ending with verses 12-18 speaking of Manasseh's failure to carry out the command of the LORD in destroying the Canaanites. Isaiah 23 is a prophecy about Tyre and Sidon. Tyre was the chief city of the Phoenician kingdom and closely allied with her sister city Sidon. These were settled by the Hittites who came from a powerful civilisation of the Hath-hi in Turkey. In the zenith of their power this kingdom rivalled the Egyptians and the Assyrians. The Phoenician's were the greatest maritime nation of that time sending their navies as far as the Tarshish of the west – Great Britain. Verse 3 says that Tyre was the merchant navy of the world. Verse 6 explains how the mantle of maritime supremacy was relocated from Tyre to Great Britain who in the history of the last few hundred years has ruled the seas. Verses 11-14 speaks of the loss of naval greatness would be taken from her by the LORD in modern times. Tarshish. Verses 15-18 says that there would be a revitalisation of Tarshish's powers after a 70 year epoch – the time of one monarch. We today are witnessing Great Britain reestablishing her old trading patterns with those nations of her commonwealth. This is at the close of the reign of Elizabeth 2 after a rule of seventy years. Hebrews 3 and 4 bring us to the next section of the book. Christ is greater than Moses; and greater than Joshua. Neither of these great, divinely appointed men could bring faithful believers into the Promised Land; neither of them could bring them into the rest promised in Messiah's kingdom. Verses 1-5 of chapter 3 say that, despite Moses' greatness (he was the greatest man living in his era – Numbers 12 verses 1-7) he was, still after all, only “a servant in God's house”. What a contrast to our Lord Jesus Christ, who is as God's Son the builder of the house (indeed, the builder of ALL things) and the heir, therefore, of the universe. And we, as part of that house, have an eternal inheritance providing we are, like Moses, faithful servants on that house. Chapter 3 verses 7-4 verses 13 explain that, “there is a rest that remains for the people of God”. Chapter 3 verses 7-11 are a word for word quotation from Psalm 95 verses 8-11. The incident being referred to is found in Exodus 17 verses 1-7 at a place called both Massah and Meribah. It was the place where Israel strove contentiously with God. The place where Moses strikes the rock upon God's command and out gushed water, as a river that follows Israel during their wandering in the wilderness for the greater part of 40 years. Then the water stops and Israel again grumble and ask if God is among them. Moses, out of frustration, for the second time strikes the rock ie almost 40 years after the first time. Moses claims glory for bringing water from the rock (1 Corinthians 10 tells us that rock was Christ). The place is renamed “temptation”,or in the Hebrew “Meribah” hence the references in Exodus 17; Psalm 95; Psalm 78 verses :20-22, 41; Hebrews10 verses 26-29. The two incidents 40 years apart serve as a summary of the nation's attitude during their wanderings. The great lesson for Israel, and for us, is that, although God showed patience, it is limited to while “Today” still exists. Indeed even after Joshua (Greek “Jesus”) brings the nation into the Promised Land, ie the very Land that Moses is forbidden entry, because he struck the rock on the 2nd occasion; neither Moses, or Joshua could give them the kingdom rest. That task remains for a greater “Joshua”, ie Jesus (the Greek form of the Hebrew Joshua) who will give faithful believers a thousand years (Millennial) rest (Greek “the keeping of a sabbath rest” ie on the Biblical principle of a day for a thousand years see 2 Peter 3 verses 8-9). The writer says we need to keep working now that God may grant you that rest. How powerful and inspiring are the words from verse 12, “God's Word is living and energetic; and is discerning of our thoughts and intentions”. It can, if we let it, separate us from what is sensual and fleshly; and it can direct us into the paths of God. Chapter 4 verses 16 to chapter 5 verses 10 introduces us to our great High Priest – the Lord Jesus Christ. In chapter 4 verses 16-18 Jesus, because of his righteous life, has passed through the heavens. And like us, Jesus has been tested in all respects just as we have been (1 John 2 verses 15-17). Yet unlike us he has never sinned. But in his suffering through trials he understands and sympathises with our temptations; and is able to aid us (as our intercessor) in the needy times of our lives. Chapter 5 verses 1-10 both compares our Lord Jesus Christ with Aaron; and also shows Christ to be superior to Aaron in every respect of his priesthood. Chapter 5 verses 11 to chapter 6:12 warns against apostasy. Chapter 5 verses 11-14 makes an appeal for the Hebrew readers to open their dull ears, so that they might respond to God's Word. These readers who have been in the Truth for many years were as though they needed the milk of God's Word once more; and had failed to progress to meat (which should happen naturally as we grow). The listeners needed to be strengthened to practise righteousness (Greek word for “exercised” AV is “to train in the gymnasium”. Audio Player      

Joshua 16 outlines the inheritance of the tribe of Ephraim. This was Joshua's own tribe and it is significant that the faithful leader, who was the only other spy to completely trust in the Living God. Joshua together with Caleb courageously stood against the rebellious congregation of Israel. Sadly this tribe fell away from the values of Joshua in the long era when judges ruled the nation of Israel and were known for their great pride. At the division of the kingdom in the time of Rehoboam and his servant Jeroboam. Ten tribes went with Jeroboam and formed the northern kingdom of Ephraim ie Israel. Verses 1-9 describe the boundaries and territory allocated to Ephraim. The last verse of the chapter closes on a disturbing note, similarly to that in chapter 15. It tells of Ephraim failure to destroy the Canaanites. Isaiah 22:1-11 tell of the failures of the leaders of Judah and their terrible behaviours for which the nation's Almighty Sovereign would bring His judgments on them. Despite the sufferings of His people they did not turn to their God. The Assyrian siege brought great suffering for Judah. Verse 11 explains that the LORD had formed Jerusalem He had sculpted the geography for the protection and deliverance of Judah. The water course that would be brought from outside the city to provide an abundance of fresh water during the siege of Jerusalem. Verses 12-14 speaks of the different attitudes to the seemingly imminent destruction of the residents of Jerusalem. Some sought help from neighbouring kingdoms; others sought to abandon all hope and give themselves up to pleasure; a few, such as the faithful remnant, trusted that their Sovereign would save them. Verse 13 is quoted by the Apostle Paul to describe what may well be the attitude of non believers at the time of the resurrection. If there is no resurrection believers might as well embrace death – 1 Corinthians 15:29-32. Verses 15-19 the Omnipotent Creator tells of His humbling of the haughty chief scribe, Shebna. This rich and faithless officer had sought praise and prominence had hewn out for himself an impressive tomb. Archeologists have recently discovered the seal of Shebna establishing the truth and historicity of the Bible. As part of the divine discrediting of Shebna was the transfer of the role of governor to God's faithful servant Eliakim – meaning established by Yahweh. Eliakim is a type of our Lord Jesus Christ who will receive the keys of government in the receiving of the key of office – the key to the city. Compare verses 21-25 with Isaiah 9:6-9 and the keys of the saving gospel promised to Peter by our Lord in Matthew 16:17-19. Again we are reminded of the attention of our Lord to the small vessels (which we may well be) as well as the great. The letter to the Hebrews is the only book in the Bible, whose human pen person is unknown. Of course all 66 books are given from God as He breathed His thoughts into Holy Writ (Scripture). Hebrews makes this clear from the outset. There are good reasons for the human scribe's identity remaining hidden. The time of writing is 65-66 AD. Some believe that the author is Priscilla (the wife of Aquila); others argue that its style and content are of the great Apostle Paul. But if the author was known to be Paul, or a close associate of his, some of the message may have lost its appeal to the readers. The message is for believers to flee Jerusalem before its destruction. The listeners needed convincing that the way of Christ is “better” than the way of those bound by the Law. Another dominant theme is, as John Carter points out in his book “The Letter to the Hebrews” – what he calls watchwords of resolution, “Let us …”. Slowly read aloud verses 1-4; pause and ponder. The book is about God; His revelation to believers of every age through diverse means, but culminating in His being revealed in His incomparable Son. Those verses tell us that Jesus, God's Son, is “the express image” of his Father – the Greek word is “character” and it means the impress of a king's seal in wax – the exact likeness; so that Jesus could say to Philip in John 14:9 that, “whoever has seen me has seen the Father”. God's character was seen in a man, His Son (see John 1:14-18). Verses 5-14 provide 7 quotes from the Old Testament which demonstrate the Lord Jesus Christ's superiority to the angels. Chapter 2 continues the theme of “how much better Christ is than the angels. The first four verses teach us to diligently heed the warnings lest we ‘drift away' from the salvation that is in Christ Jesus. The Greek words in the metaphor speak of a boat breaking loose from its moorings and slipping away. Verses 5-18 reveal Jesus' great work and of the necessity that in every respect Jesus be of the human race and that our Lord fully share in all the temptations common to our human condition (nature). The ESV entitles this section, “The Founder of Salvation”. The writer commences it with a quote from Psalm 8 written by David when God has given him victory over his foe – the Philistine giant Goliath. That our God concerns Himself with us insignificant creatures is amazing. God's instrument in securing victory over sin and death is through a frail, but Divinely strengthened son of Adam – Jesus. The writer reveals that the chosen method of the Father is to open a gracious door offering grace and mercy through the forgiveness of sins and mercy, leading to the opportunity to receive eternal life(“aionian Zoe” age-abiding) through the outworking of God's power to overcome sin in human flesh. Note that GRACE (unmerited favour), by the forbearance of God, is a primary dynamic factor in God's salvation and a great motivation to His children. These details are seen particularly, in the letters of Romans, Galatians and Hebrews. Verses 10-13, of Hebrews 2, explains the fitness of God's chosen solution and the bond that this creates between our Saviour and those being saved. Our Lord Jesus Christ was one with us ie the descendants of Adam in so far as his natural condition. So, according to Scripture, he is our brother. Nonetheless, he is to be revered as a father since through his suffering of hardship and travail we become his begotten children. Paul to prove this quotes Psalm 22 and Isaiah 8. In verses 14-15 the writer proves this by using language which demonstrates by means of voluminous repetition ideas showing how vital it was that Jesus' nature was in all respects as ours. By this means the devil (Greek “diaballos”) was destroyed in his sinless life, and through death eradicated for ever for Jesus. And forgiveness is established as the basis for God to ultimately do the same in each repentant believer, in prospect now and in actuality, when the Lord Jesus Christ comes in his kingdom. Verse 16 in the ESV translation points out that he did not aid angels – for they are already immortal – but the death stricken and needy “seed of Abraham” are the beneficiaries of salvation's work. And so, verses 17-18 tell us that this qualifies Jesus as a high priest competent to understand and support each of us in our struggles against sin.

In the final segment In the final segment of our Bible readings we are introduced a picture of ourself – Onesimus, a profligate runaway slave, who in Rome is liberated from his wasteful state to become a brother in Christ. The key words in this letter are related to BOWELS. Paul is demonstrating his love for God, His Son, His Word, His truth, and for Philemon and his family and the ecclesia, as well as for Onesimus. The Apostle is demonstrating to Philemon that, we must not only know and live the truth, we must love it, and God and His Son and His Word, His truth, His ecclesia, His family: we must be emotionally involved and committed. Paul sends Onesimus back to his master, as a fellow believer in Christ carrying this letter and the epistle to the Colossians. Onesimus is formerly described as being “unprofitable”, which is our condition before we believed the gospel and received forgiveness. But now he has learnt to abound in his grateful realisation of his elevated status see Ephesians 2:1-12. The Apostle Paul had taught Philemon the truth of the gospel. He speaks of Philemon's debt to God in the forgiveness which he has been given. Therefore Philemon ought to show the same forgiveness to his fellow believer – even though Onesimus was his slave. The Apostle Paul is confident that Philemon will comply with the Apostle's request. Final greetings are conveyed through Epaphras, who carries the letter to Philemon.

Joshua 14:1-5 speak of the allocation of the tribal inheritances west of the river Jordan. Verses 6-15 deal with the request and allotting to Caleb, the great man of faith who wholly believed and wholeheartedly trusted Yahweh his God together with Joshua. Caleb was not a natural born Israelite. He was a Kennite and from a tribal group who faithfully chose to journey to the Promised Land with the people of the LORD that they too might share Yahweh's blessings for His people. Caleb at 85 years old is as vigorous and eager as he was at 40 years of age. Then, as at this time, Caleb trusted in the help of the Almighty to go and take Hebron, meaning fellowship. This city was the place where the patriarchal family settled in the land and sojourned in faith with their God. That city had belonged to the greatest giant of the Anakim – Arba. Caleb stands in contrast to his fearful brethren who cowered at the thought of fighting against the giants of Canaan. Isaiah chapters 19-20 contain prophecies concerning Egypt. Isaiah 19:1-4 tell of the time that nears when the Almighty's hand of judgment will be felt by the Egyptians. The LORD says that He will put them under a fierce overlord. I believe that this will be the time spoken of in Daniel 11:40-43. This said Daniel would be at the time of the end when the Northern confederacy of nations will invade the Middle East. Verses 5-10 describe the predicament of the Egyptian industries particularly for the fishermen of the Nile whose harvest has been destroyed by the construction of the Aswan dam in lower Egypt. Verses 11-15 lament the bringing low of the once great superpower of the Middle East. Verses 16-25 outline a time of blessing for Egypt together with two of the former superpowers of that region – Assyria and Egypt. And although these 3 nations will be blessed in Messiah's kingdom Israel's status as the covenant people of the Lord God Almighty make her the head of the nations as the prophet Zechariah tells us in chapter 8:20-23. Isaiah 19:23 tells us that there will be in Israel a place of worship to the Living God whose Son rules from Jerusalem. The epistle of Titus was written between Paul's first imprisonment spoken of in 1 Timothy and his final imprisonment and execution anticipated in 2 Timothy 4. The three chapters contain wonderful information about individual lives in the service of Christ.The letter appears to be written after Paul's release from the first Roman imprisonment, when he was under house arrest for two years as Acts 28 records. After this conditions for believers in Christ became far worse, as Nero blamed them for the great fire in Rome. 2 Timothy outlines some of the consequences of this with Paul being arrested at Ephesus and accused of being the ring leader of the ‘christians' and therefore the prime instigator of the fire. Paul had following his house arrest in Rome and prior to the great fire been released and undertaken a fifth missionary journey. Paul journeyed with Titus to Crete to establish the ecclesias. This journey left the task of organising those ecclesias so the Apostle Paul left Titus at Crete for this. The book of Titus starts with the qualifications that should apply to an elder of the believers. These elders were to be faithful and experienced brothers. Verse 9 tells us that some of the elders were also overseers. Verses 10-11 of chapter 1 tells of the insubordination of many of the Cretians. The gluttony, idleness and falseness of these islanders was legendary in the Roman world. Paul ironically speaks of the Cretian paradox that their poet, Epimenides, spoke claiming all Cretians liars, and yet in this he himself a Cretian was telling the truth. Paul tells Titus to firmly rebuke the Cretians as their behaviour was unacceptable in any follower of Christ. The first chapter concludes by telling us that the pure in mind must not have their words and actions tainted by double standards – likewise those who are double minded corrupt others said the Apostle. Chapter 2 commences with instructions to young men, such as Titus (v1); older men (v2); older sisters (Vv3-5) – including that they were teaching the younger women in both word and, even more importantly, by example (cp 1 Corinthians 11 verses 1). In verses 6-8 he tells the young men that they are to be shining examples of followers of Christ. Slaves, who comprised two thirds of the Roman world, are told in verses 10-11 that by honesty and diligence they prove that they are believers and, by such behaviour, they enhanced the reputation of true disciples. There is an emphasis in the letter on the letter on “soundness” (literally, not only being healthy, but more so that which promotes and imparts health). How meaningful is this given that the name Titus signifies “nurse”. The book reminds us of little things, many of which are important. Don't forget the little things, which demonstrate tender care for fellow saints. We could do no better than to fix our minds and meditate on our sober responsibility to live expectantly of our Master's return as Titus 2 verses 11-14 urges us. Read aloud, pause and Titus was a convert of Paul. Paul calls him “my true child in our common fath”, as he likewise calls Timothy. Some suggest, with good reason that Titus may have been the brother of Luke the beloved physician. Titus' full name was perhaps Titus Justus. Paul leaves Titus in Crete to establish and solidify the Cretian ecclesias; of which one historian says that there may have been a hundred, or more. The three chapters contain outstanding information about individual lives in the service of Christ.The letter appears to have be written after Paul's release from 2 years house arrest at the end of Acts 28. After this conditions for Christians become far worse, as Nero blamed them for the great fire in Rome. 2 Timothy outlines some of the consequences of this with Paul being arrested at Ephesus and accused of being the ring leader of the christians and therefore the prime instigator of the fire. The Apostle seems to have undertaken a fifth missionary journey. In the course of this journey he and Titus have visited Crete to establish ecclesias, perhaps more than a hundred. This journey left the task of organising those ecclesias and the Apostle Paul leaves Titus on the island to do this. So the book starts with the qualifications required to be an elder of the believers. These elders were to be faithful and experienced brothers. Verse 9 tells us that some of the elders were also overseers – elders refers to the body of men appointed to direct the ecclesia; whereas overseer speaks of a specific function that some of these elders had. Verses 10-11 of chapter 1 tell of the insubordination of many of the Cretians. Their gluttony, idleness and falseness are legendary in the Roman world. Paul ironically speaks of the Cretian paradox spoken by their poet Epiminedes, who claims all Cretians are liars, and yet in this he was a Cretian telling the truth. Paul asks Titus to firmly rebuke those who practise these behaviours. Such are unacceptable among any follower of Christ. The first chapter concludes by telling us that the pure in mind don't have their words and actions tainted by double standards – likewise those who are double minded corrupt all. Chapter 2 commences with instructions to the young men, such as Titus (v1); older men (v2); older sisters (Vv3-5) – this includes what they are teaching to the younger women both by word and, even more importantly, by example (cp 1 Corinthians 11:1). In verses 6-8 he tells the young men that they are to be shining examples of followers of Christ. Slaves, who comprised two thirds of the Roman world, are told (V11-12) that by honesty and diligence they prove that they are believers and, by such behaviour, they enhance the reputation of true Christians. There is an emphasis in the letter on “soundness” (literally, not only being healthy, but more so that which promotes and imparts health). How meaningful is this given that the name Titus signifies “nurse”. The book reminds us of little things, many of which are important. Don't forget the little things, which demonstrate tender care for fellow saints. We could do no better than to fix our minds and meditate on our sober responsibility to live expectantly of our Master's return as the book of Titus 2 verses 11-14 urges us. Read aloud, pause and ponder. Chapter 3 tells of the incredible power of the Word of God to purify our lives; and to ultimately save us when our Lord Jesus Christ comes to bring the kingdom of our Sovereign to the earth. All believers are reminded of the need for submission to God appointed order and authority. We show love and tolerance to all in recognising that this is what our God has done for us. The fifth of the faithful sayings occurs in chapter 3 verse 8, “Those who have believed God must be careful to be forward (Greek word indicates a proud store holder, who proudly stands in front of his/her quality produce) in good works”. Pause and ponder.

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Joshua 12 records Israel's conquests to this point of their history. Most of the major victories had occurred so that the tribes were left to mop up the remaining Canaanites from the land to secure their allotted inheritance. Verses 1-6 records the victories under Moses on the eastern side of the river Jordan. Verses 7-21 speak of the thirty one kings defeated by Joshua west of the Jordan. The land was now ready for each tribe to take their own allotted portion. Isaiah 16 is a prophecy about a time that is soon to come in the Middle East when the northern confederacy, headed by Rosh, invades this region in order to pour out its fury against Israel. That will be the time of Armageddon spoken of in Ezekiel 38, Joel 3, Zechariah 14 and Revelation 16. The Lord Jesus Christ will liberate Moab and Ammon as a preparation for their reception of the fleeing Jews with open arms. Those outcasts will be protected by these Arab peoples at the time of Israel's great extremity – called by Jeremiah “the time of Jacob's trouble”. The Jewish people describe this perilous time as – ‘the dire straits'. This time will be just prior to the Lord Jesus Christ's taking of his kingdom. It will be the era of the Arabs acceptance of Jesus and their becoming believers in the Messiah, the Saviour of the world. Verse 4 says that at this time the oppressor will be vanquished. Verse 5 speaks of the establishing of Christ's throne in “stedfast love” (chesed), faithfulness and justice. Verses 6-11 tell of the arrogance of Moab and the terrible judgments that awaited that nation because of this. The chief cities and magnificent places of Moab would be destroyed by the coming oppressor. However after Moab's humiliation and submission to Messiah, Moab will eventually be accepted. Within three years of Isaiah speaking this prophecy Moab was brought low. The fulfilment of this prophecy establishes Isaiah's credentials as a prophet of Yahweh. In chapter 2 of 2 Timothy we are told of the Apostle Paul passing on the baton, of faithful stewardship in the Truth, to Timothy his own true son in the faith. Paul also passes on the responsibility of the charge that Timothy, in turn, must find faithful stewards for the safeguarding of our hope. The Apostle gives three examples of patient endurance in hardship – the soldier must do as commanded; the athlete must abide by the rules to receive the wreath and avoid disqualification; the farmer cannot eat of the crop without first labouring to produce it. And although, says the Apostle, I am a bound prisoner, the Word of God cannot be bound. Furthermore Jesus Christ is the true and resurrected seed of David. Verses 11-13 give the fourth faithful saying (or “word” as the Greek for ‘saying' indicates.) Read aloud, pause and ponder. The results of suffering with Christ remains true whether or not we stay faithful to the calling. This is because faithfulness is a certainty for God and His Son. A workman of God must show diligence and application to the harmonious teaching of the Word of God (v15). But Timothy must also shun the shallow and false teachers, whose words make shipwreck of faith. The specific teachings of Hymenaeus and Philetus were to say that there would be no future resurrection – perhaps they had been corrupted by the pagan Greek philosophy of the immortality of the soul. In verse 19 the Apostle twice cites the Old Testament – 1) “God's firm foundation stands, bearing this seal, ‘The Lord knows who are his'” (ESV); and, 2) “Let everyone who names the name of the Lord depart from iniquity” (ESV). The Almighty has vessels suitable for humble purposes and also for grander occasions. Timothy is counselled to flee youthful passions; and rather to earnestly pursue (Greek – as though hunting a hostile enemy that must be destroyed cp Psalm 34:14; where the Hebrew word “pursue” is of identical meaning) righteousness, faith, love and peace together with all similar purehearted believers. Timothy must the utmost patience to all in the hope that God might cause even those who are contentious to acknowledge (Greek ‘epignosis' – knowledge which impels correct action) the Truth.

2 Timothy is the last letter the Apostle Paul writes. The Apostle has been hunted throughout the Roman world as a criminal, and then taken to Rome and placed in a cold dark cell awaiting execution by beheading. The year is 63-64 AD. The fire which destroys half of the buildings in Rome was blamed on the Christians by Nero; and Paul as a recognised ringleader of the hated sect is to be made the chief scapegoat. The introduction to this letter additionally contains the greeting of mercy (to grace and peace) which start all the letters before the Apostle's second imprisonment; excepting Philemon which is a personal letter. As one gets older one becomes even more conscious of the need for Divine mercy – for without it we are all doomed. The words of this letter are Paul's last and chosen very carefully to warn and advise. The first great charge was to safeguard the deposit of the sound teachings which were believed. Timothy's love of the truth goes back to his mother and grandmother (Lois and Eunice). Timothy had been given the gift of prophecy by the laying on of the hands of the elders. Paul encourages this faithful young man to stir up that gift and to be invigorated to enthusiastically testify as to what Timothy knew to be true. What a hope he has embraced and he stands unshakable in his conviction that, “Jesus Christ had abolished death and brought life (Zoe) and immortality (deathlessness) to light through the gospel” (v10). Timothy is exhorted to follow the great example of faith and love that had been lived out and constantly exhibited by Paul. The Apostle says that he has fathered Timothy in the gospel. Sadly in Paul's time of needing support he is abandoned by many. Paul names two in particular – Phygellus and Hermogenes – as foremost in his abandonment. But he commends Onesiphorus, who appears to have been killed for his going to Rome to aid the aged and suffering Apostle.

The Life Of Christ - #  85 The Transfiguration #2. by John Martin

1 Timothy 6 says that servants must honourably bare the responsibility of faithful service. The chapter next sounds a warning against false teachers and this is followed by one of the greatest, and possibly the hardest, lesson to learn – ie that godliness with contentment is the greatest profit a believer can have in life. We can take nothing with us when we die. All that is important is the legacy that the Almighty sees – a life of devotion to Him and service to others – a life rich in good works. To pursue any other course is a guarantee of frustration and sorrow (just as Balaam found out). Verse 10 tells us, “the love of money” (Greek “philaguros” – literally “lover of silver” which has in Greek the numeric value of 666) is ‘a root of all kinds of evil'. In verses 11-16 Timothy (and each believer) is urged to fight the fight of faith following the example of the Lord Jesus Christ, who gave a faithful witness before Pontius Pilate – costing our Lord Jesus his life. Jesus will, on his return to earth, set up the glorious kingdom of God demonstrating the power and honour of the King Invisible (God the Almighty Father) and the benefits that will come to those who live life by this guide. The letter concludes with a reminder to safeguard the deposit which had been committed to Timothy and a charge to the rich to avoid pride. The rich are counselled to use their God given resources to benefit others (the lesson being based on the life of Hezekiah cp 2 Kings 20 verses 12-16). Let us learn godliness with contentment; richness in faith and loving works to others – pause and ponder.

Joshua tells of the great Gibeonite deception. The Gibeonites become exceptionally fearful after the fall of the two walled fortresses of Jericho and Ai. They take counsel among their elders to plan a survival strategy. These Amorites also were a significant clan. The strategy revolves around the sending of ambassadors, who will appear to have travelled from a far country. The clothes and provisions of these emissaries together with their crafty talk will hopefully beguile the Israelites and allow them to offer terms of peace. When the Gibeonites come and discuss the purpose of their visit ie to acknowledge the greatness of Yahweh, Israel's God, the elders of Israel were deceived. A treaty between the two nations is signed without taking counsel from God. Three days later Israel discovers the deception and find themselves in a quandary. The Gibeonites are near neighbours of Israel. They have sworn an oath to wipe out all of the Canaanites and at the same time they have made a covenant of peace with the Amorites of Gibeon. Some of the congregation are angry with the elders of Israel and want to destroy the deceiving Amorites. God tells Joshua that they must not do this. Joshua counsels Israel to make the Gibeonites servants to the nation – cutters of wood and drawers of water. Despite the deception of these people subsequent history shows them to be among the most faithful people of the land in their association with Israel's God. The become the Nethinim who are later given by the LORD to aid the Levites. And while in Babylonian captivity the faith of many of these men and women is preserved. They made up a great proportion of the exiles who returned to Israel after the 70 years' captivity. From chapters 13-39 of Isaiah's prophecy there is an historical focus on Judah's neighbouring nations. Chapters 13-14 tell of judgments on Babylon. Verses 1-16 describe in graphic detail the punishments that were to fall upon this guilty nation. These judgments are described as the day of Yahweh, as the vengeance of His temple (in Jeremiah). The LORD was mustering among the nations a force that would carry out His vengeance upon Babylon. The horrific acts of this avenging army are told in these verses. It would humble that proud empire. They would be left no place for escape and would feel like a fleeing gazelle pursued by her hunters. Verses 17-18 tell us that the coalition headed by the Medes was the principal instrument that the Almighty was to use. How remarkably accurate is our Sovereign's prophetic Word. Verses 19-22 tell us the vast devastation that would occur when Babylon is overthrown. It was to be a howling wilderness inhabited by the wild beasts. To the Arabians it was to become a cursed and desolate place. 1 Timothy 4 commences with signposts which mark out the coming departure from true teachings – 1) a belief in evil and deceitful spirits; 2) a celibate clergy forbidden marriage; 3) the refraining from eating certain foods ie meat on Fridays and during Lent leading up to Easter – all foods are for our eating as long as we have offered a prayer of thanksgiving before eating. In verses 6-10 we have the third faithful saying, “bodily exercise is of some value, but godliness Greek “eusebia”) is profitable in every way, benefiting present daily life, and offering the hope of eternal life in the kingdom of our Lord Jesus Christ”. It is essential that believers be reminded of the necessity to be pure in thought, word and action. Such diligence will save both the teacher and the hearer alike. In chapter 5 we are told the type of respect to be shown to elderly believers. Next follows instructions on the proper treatment of widows. It tells families to show their commitment and care for the widows before requesting aid from the ecclesia. However, widows whose faith and actions stand as a witness to their commitment to Christ Jesus and His Father should be supported in their needs. Older members of the flock of God who have diligently proclaimed the Word of God must be honoured (compare Hebrews 13 verses 7, 17). Those whose words and actions show a failure to continue in the beliefs and behaviour of the Truth are to be openly rebuked. Be careful in the choice of those commissioned to faithful service. Timothy should drink wine moderately for reasons of health. Sometimes the faithfulness of some believers is evident; and sometimes the wrongdoing of believers is seen. But not always. Beware of hypocrisy, but be assured it will be unmasked in the kingdom of our Lord Jesus Christ.

Joshua 8 tells of the strategy in the taking of Ai and the events that led up to this conquest. After the shameful defeat of chapter 7 Joshua is encouraged to return and take the city by surprise by using an ambush and pincer movement to encircle and trap the Amorite army. Thirty thousand men remained silent and hidden in thickets near Ai while Joshua and the bulk of the army made a front line attack against the city. The army pretended to be in panic and lured the Amorites from the city which was then smitten while the Amorites were pursuing Israel. The occupiers of the city than came out against the Amorite army and Joshua stretched out his spear, when the LORD said that the moment was right, and the fleeing Israelites turned to encircle the enemy and destroy them. The entire populace of Ai was destroyed and their livestock taken by Israel as spoil. The city was burned by fire and then buried under a heap of stones. Verses 30-35 describes Joshua taking Israel to Shechem, building the altar of Yahweh on Mount Ebal, offering sacrifices, writing on plastered stones the blessings and curses from the book of Deuteronomy and pronouncing these blessings and curses on each of the six tribes on Ebal – for curses – and blessings on the six tribes on Mount Gerazim. Both natural Israelites and the strangers in their midst assented to the words of the covenant.

Joshua 7 tells of Israel's first military defeat and the reason it happened. All was not well in the camp of Israel, though only a few knew of this. The next city that is to be conquered was Ai, another powerful walled fortress. So remarkably easy was the fall of Jericho that a sense of self confidence was developing within Israel. The elders of the nation saw no necessity for all the army to attack Ai. Let a few thousand men go up they said. And they were soundly beaten on their first attempt. Joshua takes the matter to the Almighty in prayer and is told of the cause of the problem. Israel's covetousness. For although only one man, Achan had taken spoil from the devoted goods, the whole nation had wanted to. Early the next morning Joshua rose and lots were cast to see who was responsible for the military defeat. Achan was chosen by the casting of lots and asked by Joshua to confess his sin. As Achan describes what he had done we see the classic pattern of sin – seeing, desiring and taking – this was the problem in Genesis chapters 3 and 13. 1 John 2:15-17 tells us this. Slowly read these verses aloud. Pause and ponder what we are taught about our desires and their outcomes due to our covetous ways, in Joshua 7 verse 19 Achan is called upon to acknowledge his sin before God. We too must do the same if we are to find forgiveness 1 John 1 verses 7-10. James 1verses 14-15 says that this is the problem each of us has After Achan tells of his sin messengers are sent to his tent to find the stolen property. Notice that these goods were hidden in the earth. This too will become the fate of all who act as though the LORD can be deceived. The entire assembly is called to stone him to death and heap over his carcass and those carcasses of his guilty family together with their livestock a heap of memorial stones. However in the future the valley of Achor, where these events occurred will become for the nation a door of hope as Hosea 2 verse 15 says (Peta Tikvah – the poem concerning Israel's Hope was written based on this and other verses in 1883. Later the song Ha Tikva was composed in 1897 and became Israel's national anthem on May 14th, 1948). Isaiah 11 is a masterpiece of Scripture which describes some of the characteristics that the Almighty both gave to and cultivated within His Son as part of the enabling of the sinlessness of our Lord Jesus Christ. Verse 1 tells that our Lord's origins were divine – Micah 5 verse 2 “goings forth .. are from everlasting”. The Hebrew meaning of “going forth” speaks of Christ's ancestry is eternal. The same idea is conveyed in our Lord's own words – Revelation 22:16. Verses 2-4 speak of the capacities that Jesus' divine begettal played in equipping Messiah for his work in conquering sin. God's spirit was upon His Son from the time of Jesus' conception until his death. At the age of 30 that Spirit was given to him without a limit. It gave Jesus the capacity to develop a quick and perceptive mind. It also gave Jesus the capability to receive and understand his Father's Word beyond the capacity of any other member of the human race. Paul says that the Lord Jesus was, as the man of God, enabled to breathe in divine thoughts 2 Timothy 3 verses 15-17 and Isaiah 50 verses 4-10. He's was the Word of God developed in a mortal body – John 1 verses 14-18. Whilst we all too often make judgements on what we see and hear our Lord never did – John 2 verses 25. The Lord's judgment was unerring at all times. It was true and righteous. Verse 4 tells us that our Lord Jesus would uphold the cause of the poor and needy. These words accord with David's prophecy about Jesus in 2 Samuel 23 verses 1-7. And so Isaiah 11 verses 7-9 outline the peace, security and harmony in Messiah's kingdom. Ultimately the rule of Christ will see the filling of the earth with Yahweh's glory – both in understanding and by way of living. Verses 10-12 describe Messiah's role in the final regathering of Israel after his return. In 2 Thessalonians 3 Paul asks for the believers' prayers that he might be helped to freely teach the gospel without hindrance. From verses 6-15 the Apostle urges the Macedonian faithful to keep working and avoiding idleness. Many had ceased working because they mistakenly thought that the coming of Jesus Christ was so close that they didn't need to work. Idle brothers had to learn to heed the advice contained in this letter. In the last two verses the Apostle Paul asks God to give the believers peace.

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.

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).

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.

The Life Of Christ - #  84 The Transfiguration #1. by John Martin

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').

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.

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.

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”.

Acts 28 tells of the entire company of the ship arriving safely on Malta at a place today known as St Paul's Bay. Here the ship's company will remain over winter until Paul journeys to Rome. The night of their arrival is cold and wet. A fire is kindled to dry them and to provide warmth. As Paul assists with the gathering of wood for the fire a venomous viper comes out from the fire and sinks its fangs into Paul's hand. The superstitious locals think Paul must have been a murderer who having escaped the vengeance of the sea is now being punished by God. Paul shakes the snake into the fire. The locals watch Paul waiting for him to convulse, swell up and die an agonising death – none of these things happen. So they change their minds into thinking that he must be a god. Paul now is lodged for three days with the chief man of the island named Publius. Publius' father is sick with dysentery; but is miraculously healed by the Apostle. After leaving Malta three months later Paul takes a ship to the mainland where the journey to Rome continues. Along the journey Paul is given the privileges not normally given to a prisoner. The Apostle stops and meets several groups of believers on his journey to Rome. In Rome he calls together the local Jewish leaders and explains why he is in Rome. These Jewish leaders had received no information from any other Jews concerning Paul. After discussing his case it is thought that he might be set at liberty. The Apostle says that he was left with no alternative than to put his case before Caesar when the Judean Jews objected to his being released. The Roman Jews reveal that they have heard that the Christian sect is everywhere spoken against. A large gathering of Jews comes to Paul's place of residence at an appointed time. The aged Apostle tells them from morning to evening the message of the prophets. Paul concludes his address with the words of Isaiah 6 in chapter 6 which prophesied Jewish opposition to the Gospel message. The great Apostle claims that the Gentiles will favourably respond to the teaching of Christ. The book of Acts commenced in chapter 1:8 with the need for the gospel to be taken “to the uttermost parts of the earth” and concluded with that task being completed: see Jesus great commission to the Apostles in Mark 16:15-16. And also after Paul's miraculous preservation after having been bitten by a venomous viper recorded in Acts 28 verses3:5 compare with Mark 16:17-18. Two years expire and as no case is brought against Paul he is released to continue his preaching. All of these things occur before the fire in Rome and the intense persecution which came upon believers by the Emperor Nero from that time onwards. The 31st verses of Acts 28 is an epitome of the entire book: “Preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him.”

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.

G0@ TR=Audio Book Letters to the Elect of God in a Time of Trouble #7 A letter to my Enemies_1

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.

G0@ TR=Audio Book Letters to the Elect of God in a Time of Trouble #6 The final consolation part 2_1

The Life Of Christ - #  83 Taking up the Cross. by John Martin

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.

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.

G0@ TR=Audio Book Letters to the Elect of God in a Time of Trouble #5 The final consolation part 1_1

G0@ TR=Audio Book Letters to the Elect of God in a Time of Trouble #4 Life Consolation, Will-_1

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.

G0@ TR=Audio Book Letters to the Elect of God in a Time of Trouble #3 Success Limitations, Head-_1