Comments for June 11

v. 49 - seems to be a fulfilment of v.15. because the people would not put their trust in the shadow of the bramble - the humble thorn bush that would one day make a crown for the Lord of Glory, and so here they were burnt to death according to the prophecy of Jotham, who quite clearly was uttering an inspired speech. Compare also for our exhortation Gal.5:15 and Jas.3:16.

v.2 'your bone and your flesh' In saying this Abimelech quotes from the creation of Eve [Genesis 2:23] In order to justify his evil intention. Of course the mere use of Scripture does not justify an action. We must take care to divide the word aright.
v.4 That they took money out of a temple to a false God demonstrates that godly motives were not behind these activities. It was simply politics and greed for power.

v.15 - This idea of being destroyed by fire is also found in Num.21:28, Isa.1:31, Eze 19:14.

9:2 These events took place at Shechem. It is interesting to notice that Abimelech misappropriates the words of Joshua

In an attempt to justify his actions. Remember Joshua was at Shechem when he gave this charge to Israel.

9:48-49 Abimelech encouraged the people to violate the command of the law of Moses (Deuteronomy 20:19).

9:22 Notice the record says that Abimelech 'reigned'  which echoes his words 9:2 )where his presumption was that he was going to be a ruler of king like figure.

V22 Abimelech's reign did not, probably at first, extend beyond Shechem; but progressive encroachments he subjected some of the neighbouring towns to his sway. None could "reign" in Israel, except by rebellious usurpation; hence the reign of Abimelech is expressed as if he had unlimited power. Not that which describes the mild and divinely authorised rule of a judge. 

It didn't take long for the Israelites to get involved with strange gods. Judg 9:4 tells how the hire money came "out of the house of Baal-berith" in Shechem.

V.45 Abimelech destroyed Shechem and scattered salt over it.  Salting the city signified that it should remain in perpetual desolation.  However, in reality, this was not to be the case as Rehoboam would be crowned king in Shechem, and the city would become the first capital of the Northern Kingdom (1Kin 12:1,25).  Abimelech's salting of Shechem is the only Biblical record of any city being salted.

Next time you're asked who was the first King of Israel, remember it's not Saul but Abimelech! (9:6,22). After Gideon (Jerubbaal) had delivered Israel from the Midianites, the people had asked him to be king. He had refused, saying:

"I will not rule over you, neither will my son rule over you: the LORD shall rule over you" (8:22-23).

He had got that exactly right, even though it must have been a great temptation to him to accept the offer. We see God's point of view when we look in 1Sam 8:7 "they have rejected Me that I should not reign over them". Choosing a king was rejecting God; their true king.

In the parable told by Jotham, we see the situation very clearly. The worthy men, Gideon and his sons, had refused to be king (vs 8-13). Their reasoning was "I'm not cut out to be in such an elevated role, but I should stick with what I'm better suited to" shown in the answer of the Olive, Fig, and Vine trees. These are all suited to bearing fruit, but are smaller in comparison to other trees. These men would bear fruit by helping Israel as Judges, yet they were not to be elevated over their brethren. And so the men of Shechem chose Abimelech, who was too evil and proud to realise this. Later in the history of Israel, Solomon demonstrated the correct attitude to rulership (1Kin 3:7-9).

9:6       In making Abimelech king the people had rejected God who reigned over them.  Dissatisfied with the way He was ordering their lives they thought that their own solution would be better! How often do we turn away from God’s way to a way that we think it better, ignoring Scripture in the process?

9:7 Shechem is between Mount Ebal and Mount Gerazim. Abimelech had gone there – 9:1 – and now Jotham climbs Gerazim to pronounce his words – the mount from which the blessings had been recited – Deut 27:12. Did he think his words were a ‘blessing’?

As we read through this chapter we sense that Gaal was a boastful and cowardly person, totally unfit to be a leader in a revolutionary crisis. The consequence was that he allowed himself to be drawn into an ambush, was defeated, the city of Shechem destroyed and strewn with salt. The people took refuge in the stronghold, which was set on fire, and all in it perished.

9:28   Gaal’s complaint is the complaint of an envious man. Seeing the problems he tried to capitalise upon it. Are we ever opportunists, seeking our own advantage when someone else is in difficulty?

V.45 The term salt in Hebrew is melach.  However, sometimes the term salt, in the Bible, does not mean the white powdery crystals with which we are familiar. 

Take the case of Lot's wife.  She was turned into a pillar of salt (Gen 19:26).  Salt here is also melach, but a pillar (Heb. netsib = post, statute) hardly signifies just a covering of white crystalline powder.  The area of Sodom and Gomorrah contains sulphur, bitumen and gypsum.  When destruction occurred, great clumps of these substances were sent airborne and rained down in a fiery shower (Gen 19:24).  One of these clumps engulfed Lot's wife and crystallised into a solid mass. 

Today, in the Dead Sea region, one can pick up rocks which comprise these substances.

9:5 We begin to see something of the character of Abimelech – Gideon’s son – who clearly did not share the spirituality of his father but instead started to set the scene for his being appointed king. He annihilated any possible contender from his father’s house!

V.4 Baal-berith , which was the god the Shechemites worshipped, means lord of the covenant. The god is simply called Berith in v.46.  This god is called lord of the covenant because when Israel came to the Promised Land, it entered into a covenant with the Canaanites to worship their false god.  This was contrary to Yahweh’s directive (Exo 34:12).

V.7 Shechem was situated in a narrow valley having Mt. Ebal to the north and Mt. Gerazim to the south.  The bases of these two mountains were about 500yds (457m) apart.  Jotham chose Mt. Gerazim to address the men of Shechem.  Mt. Gerazim was the mount from which the blessings were uttered (Deut 27:12).

V.20 Jotham’s prophesy came true in vs.52,56,57.  And so, it is ironic that Jotham uttered a curse from Mt. Gerazim, the mount of blessings.

The term Millo means filling and refers to an embankment made of stones, filled in with earth, to fortify an area.  It is sometimes called a rampart or citadel.

If Gideon is an echo of Christ, is Abimelech an antichrist or false Christ?

Abimelech set himself in place of the true king Yahweh (Judg 8:22-23;9:6) compared with the "antichrist" (500) meaning "instead of Christ, or an opponent of the messiah, or one who assuming the guise of Christ opposes Christ" (1John 2:18,22;4:3).  Abimelech born of a concubine and thus by birth a bondservant (Judg 8:31) compare with the beginnings of the apostate church (2Tim 2:16-18;Gal 1:6-9;Acts 20:29-31;Matt 7:15-16;2Thess 2:3,7).  Abimelech's name means my father (is) king (Judg 8:31) compare with "Call no man your father" (Matt 23:8-9).  Slew 70 brethren (Judg 9:5) compare with slaughter of faithful witnesses (Rev 6:9;17:6;20:4).  Faithful brethren slain upon one stone (Judg 9:5,18) compare with Christ's brethren killed in the name of a church associated with a rock (Matt 16:18).  Denied the true God (Judg 8:33;9:4) compare with denies the true God and his purpose (1John 2:22;4:3).  Corruption of worship (Judg 8:27) compare with corruption of worship (Rev 13:1-18).  Corruption of covenant (Judg 8:33) compare with corruption of doctrine (2Tim 4:3-4;1Tim 4:1-3).  Apostate church sponsors war (Judg 9:4-5,34-35,39-45,50) compare with apostacy makes war (Rev 13:4,7).  Jotham flees to Beer in the wilderness(Judg 9:5,21;Num 21:16) compare with faithful flee to wilderness in time of persecution (Matt 2:13-16;Rev 12:13-17).  Abimelech's end is prophesied (Judg 9:15,20) compare with end prophesied for the son of perdition (2Thess 2:3-8;Rev 17:8).  Prophecy of destruction by fire (Judg 9:15,20) compare with prophesy of destruction by fire (Rev 19:20).  "Remember also that I am your bone and your flesh" (Judg 9:2) compare with "They went out from us" (1John 2:18-19).  A woman wounded Abimelech in the head with a stone which may echo Christ (Judg 9:53) compare with The seed of the woman will yet bruise sin in the head and the antichrist will be destroyed at Christ's return (2Thess 2:8;Gen 3:14-15;Dan 2:34,44,45).  In this parable and prophesy by Jotham the "fruit trees" are Gideon and his sons who refuse to be made king while the "thorn bush", which is Abimelech, agrees to reign (Judg 9:8-15,19-20,22) compare with Jesus alluding to Jotham's parable connecting it to the coming apostasy (Matt 7:15-20;Acts 20:29-31). 

Abimelech as a false messiah took up a tree (Judg 9:48) compared with Jesus the true messiah took up a tree (John 19:16-18;Matt 27:31-32).  Abimelech told followers to follow his action (Judg 9:48) compare with Jesus told followers to imitate him (Matt 16:24).  Abimelech kills people at the gate (Judg 9:40,44) compare with Jesus who saves people as the gate (John 10:7-10). Abimelech died with a blow to the head (Judg 9:53-54) compare with Jesus died with a blow to the heel (Gen 3:14-15).

Some of the above gleaned from The Gospel in the Book of Judges by Ian Giles, pps. 119-128.

9:6 Abimelech, Gideon’s son, did not share his father’s spirituality and so was willing to be made king in contrast to the attitude of his father – Judg 8:23

9:2   Notice it seems to be a foregone conclusion that there would be a ruler (king) but remember that Gideon had refused to be their king Judg 8:21-22 so the idea of being like the nations round about was current in the days of the Judges, long before Saul was requested by the people 1Sam 8:5

9:17  Jotham’s seemingly casual reference to his father – who was Gideon – is an attempt to enhance his credibility before the people. However we should appreciate that we cannot rely on the exploits of our parents as a basis for our own acceptance. We stand or fall on our own merits.

9:17-18    Whilst Jotham was hardly a Godly man his comments about the way that Israel had behaved highlights the consequences that can flow from wrong behaviour. If Israel had not treated the house of Gideon badly Abimelech could not have made the accusations he did. Is our behaviour so blameless that others cannot use the things we have done to further their wrong cause?

a secondary meaning?

1. Judg 9:1,18 - Abimelech and his Shechem brethren were sons of a bond woman which perhaps emphasized their bondage to sin and death. Could Abimelech be an echo of sin, king sin, the serpent, and/or the human inclination to sin which even Christ in his three year ministry battled (Judg 9:22;Heb 4:15)? Could the brethren of "Shechem"<7927> be those who followed sin, were led by sin, and carried the heavy burden of sin and death upon their shoulders in contrast to Christ who makes our burden light (Matt 11:28-30).

2. Judg 9:2,4,5,18,24,56 - what is the significance of 70? Could 70 suggest the nations (Gen 10:1-32), or the house of Israel (Gen 46:27), or the elders/Sanhedrin (Exo 24:1;Num 11:16) who were followers of sin and death?

3. Judg 9:5,21 - could "Jotham"<3147>, who was not born to the bond woman of Abimelech, be an echo of Christ who escaped sin and death?  Jotham fled to "Beer"<876> which was perhaps a metaphorical place of spiritual refreshment.

4. Gen 35:4;Judg 9:6,8 - there were objects of sin buried under the tree and people of Shechem and Beth Millo wanted to make Abimelech king sin; in contrast, faithful believers don't worship the sin nature that was overcome on the cross, faithful believers worship the risen Christ who escaped from sin and rose on the third day escaping corruption. 

5. Judg 9:8-13 - the worthy trees wanted to serve not rule (this should  be our attitude Mark 9:33-35;10:42-45) but the people wanted Abimelech to rule as king, a worthless thornbush which pierces the flesh (Judg 9:6,14-15).

6. Judg 9:47-48;Gen 22:6 - Christ had to bear a wood cross for his sin nature to be destroyed and we are asked to take up our cross and follow him (Matt 16:24-25).

7. Judg 9:53;Gen 3:15 - the woman struck a blow to the head (a mortal blow) of Abimelech who perhaps echos the seed of the serpent that Christ overcame.

8. Judg 9:54 - Abimelech was pierced with a sword, not unlike Christ's Adamic flesh that was pierced with a spear.

9. Judg 9:22-24 - God saw that the power of sin was destroyed with the involvement of the 70 (Sanhedrin?) who ironically wanted sin/Abimelech to rule; a stone sealed sin nature bruising Christ's heel while in 70 AD Jerusalem would be sacked and those who survived scattered.

10. Judg 9:7,15-20,49,56-57 - Christ will judge the quick and the dead on behalf of his father(John 5:22,27); the wicked will be destroyed and the wages of sin is death (Psa 145:20;Rom 6:23).

11. Judg 9:39-40,44 - the wicked can't enter the gate/door - Christ is the door (John 10:7,9).

9:28   Whilst Abimelech was hardly a good example the call to serve “the men of Hamor the father of Shechem” would have been a retrograde step. It was going back to the status before Israel entered the land. 

9:55    That the death of Abimelech caused the people to return home shows that their confidence was in a man and not in God. The whole escapade shows Abimelech as an opportunist rather than a man seeking to do the will of God.

9:1     One wonders whether Gideon’s son chose to be called by the name “Abimelech” rather than the name being given to him by his father as he had the desire to be king – Judg 9:2. Abimelech actually means “my father is king” – so maybe he was trying to improve his status especially as Gideon had refused to rule as king Judg 8:22-23

9:17   Gideon did actually risk his life. There is no indication that Jotham was at all interested in delivering Israel and risking his life. Rather, it seems, he was concerned to have status and comfort.

9:4     The almost casual mention of the house of Baal is a powerful insight into how astray from a pure worship of Yahweh the nation –or at least the inhabitants of Shechem – were.

9:23       Doubtless the way things happened would have seen unremarkable to those involved. However we must understand that God was involved. He had a plan and brought it about.

Judg 9:53

“And a certain woman cast a piece of a millstone upon Abimelech’s head, and all to brake his skull.”

“All to brake” is an Anglo-Saxon word tobrecan, from which the prefix “to” has got separated. It means altogether or completely smashed… So that “all to” meant “altogether.” Figures of Speech Used in the Bible, E.W. Bullinger, p. 856

Abimelech was the son of Jerubbaal, i.e. Gideon, who had 70 of his brothers slain that he might become king. Notwithstanding, one son remained alive (Judg 9:5). He went to Shechem where Abimelech’s relatives had used every means at their disposal to influence their leaders and make him their king (vv. 4,6). This renegade king reigned in Israel for three years (v. 22).  

In time, though, the men of Shechem turned against Abimelech and hoped that bandits hiding in the hills would kill him (vv. 23-31). God’s judgment against all of Abimelech’s wicked deeds had now come. Abimelech must die as must all the leaders of Shechem, plus a thousand men and women. They were killed by the very man they appointed as their king! It was retribution time all around (Judg 9:47-53)!

To add insult to injury, it was a woman who became victorious and destroyed that wicked Abimelech.  It is said that a millstone ranges from 12 – 18 inches (30-46 cm) in diameter, and could weigh as much as 27 pounds (12 kg)! It broke Abimelech’s skull enough to make him realize he was mortally wounded and that by a woman, and ordered his armour-bearer to run him through with his sword. He did not want it said that he was slain by a woman. It availed him nothing; he would not be given that "honour" (cf. 2Sam 11:21), and his death to this day is spoken of as having been caused by a certain woman. God re-paid Abimelech and the people of Shechem for their evil deeds, and the curse spoken by Jothan, Jerubbaal’s son, fell on them (Judg 9:57).

People today are no different than people were then. Whether relatives are involved, or not, Judges teaches us to make the right choices in spite of it; to choose the right leader, and in our case, it is Christ. God sends deliverers to us even today, to rescue us, sometimes from our own folly, but they cannot save us spiritually. God executes justice that condemns the wicked, while at the same time protects the innocent. The people of Thebez, who fled to a strong tower, were spared because they would have nothing to do with Abimelech’s wicked plotting (Judg 9:50-53).

Vengeance belongs to God (Deut 32:35; Rom 12:19). His vengeance, deliverance, and judgment come about providentially in His time, which is at the right time, be it sooner or later; nothing “just happens when it happens.” God is our Strong Tower and He will protect us (Psa 61:3). We just need to flee to King Jesus, our deliverer, who is able to keep us from falling and to save us (John 6:37; Jude 1:24,25). 

9:54     Abimelech’s concern that it would not be said that a woman had killed him. The next time he is mentioned –2Sam 11:21 – this is just the point made. Whilst he was in control of his own death he was not in control of what would be said about him later.

9:2 Abimelech offered two options – neither of which was in agreement with what Gideon had said. Gideon did not want either himself or any of his sons to reign over Israel. – 8:22 – In giving the people a choice Abimelech with his “limited option” question was steering his audience to make a choice. We need to be careful that we do not try to influence those we speak with by restricting the options that they are presented with.

9:2 The limited options that Abimelech gave left God out of the equation. This is rather like the way in which Rehoboam gave a choice – 1Kin 12:1-12. We might see only two or three options when a problem arises and so present our Father with options that, if our God was to choose from, would limit His actions. We need to be careful that we do not colour our prayers in ways which force our preferences on to our God. He can provide amazing solutions and answers that we have never considered!

9            We might summarise this chapter thus

:1-4        Abimelech prepares his chariots

:5          He kills his brothers

:6           He is made king in Shechem

:7-21      Jotham’s parable

:22-29    Gaal wants to take the throne

:30-33   Warning to Abimelech about Gaal

:34-35   Abimelech fights against Gaal

:46-49   Shechem is burnt

:50-55    Abimelech dethroned at Thebes

:56-57    and we learn it was all of God’s doing.

9:8  Notice the focus of Abimelech. Of all things he could have spoken of he chose the word “king” in his parable. Despite Gideon’s unwillingness to be a king his son does all he can to gain the pre-eminence. Are we focussed on our own aims or those of our father?

9:1-2  Notice the implicit assumption that Abimelech bases his comment on. He assumed that Gideon was the beginning of a dynasty with his sons ruling after him. Gideon had refused to be ruler –  8:23 – and by implication he was not the start of a royal dynasty. Abimelech, cleverly, only gave two option. In fact there was a third option he did not mention. That was that neither he nor the other sons of Gideon would rule.

We need to be very careful; with we are presented with an “either or” option. We should actually consider whether there are other options that have not even been mentioned.

Judg 9:8-15

“The trees went forth on a time to anoint a king over them; and they said unto the olive tree, Reign thou over us… And the trees said to the fig tree, Come thou, and reign over us… Then said the trees unto the vine, Come thou and reign over us… Then said all the trees unto the bramble, Come thou, and reign over us… And the bramble [Abimelech] said unto the trees [the people], If in truth ye anoint me king over you, then come and put your trust in my shadow…” (cf. Judg 9:2-6).

The Olive tree, the Fig tree, and the Vine were all symbolical of the once faithful and fruitful nation of Israel who became the victims of the “bramble’s “treachery. Jotham, Gideon’s son, gave this parable describing the nation of Israel as a beautiful, fruit producing tree, that had apostatized from within, as the “bramble.” Bramble, # <329>, is atad, “… to pierce… thorn.” In Luke 6:44, we read, “For every tree is known by his fruit. For of thorns men do not gather figs, nor of a bramble bush gather they grapes.” Bramble, # <942>, batos, “a briar shrub:-bramble, bush.” Thorns, # <173>, akantha, “thorn.”

The once beautiful Olive tree, Fig tree, and the grape Vine did not stay faithful and opted for a “bramble” to rule over them.  Eventually, “all the trees said to the bramble, Come thou and reign over us,” (Judg 9:14). God punished the wickedness of Abimelech and the men of Shechem and fulfilled Jotham’s curse. What a powerful testimony and insight into the dangers imposed by self-centered leaders who desire to ascend to power via subtlety and wheedle and connive their way into power!

The nation of Israel, partially restored, exists today, but its government, as with all the nations, is no different, and the “bramble” remains (Zech 12;13:1-9). The pierced crown of thorns placed on Christ’s head symbolized just how apostatized the nations, Jew and Gentile, were! After Adam and Eve sinned, God brought a curse upon the ground affecting all humanity bringing forth thorns and thistles (Gen 3:17,18). Nothing will be different until the true Vine, the exalted King of kings returns with his “branches,” the faithful fruit-producing remnant referred to by God as His “servants,” and they shall be called “by another name” (Isa 65:9-15, Rev 1:1 cp. 2:17; cf. 2Cor 4:5).

We can be sure that judgment is not far off. God did not spare the ancient world of the ungodly,  wicked people, and destroyed them all by a great flood, but saved faithful Noah and his family; God turned the cities of Sodom and Gomorrah  into ashes on account of their rampant wickedness, but saved Lot (2Pet 2:5,6,9; Gen 6:5-8; Gen 13:13; Gen 19:1-29). Aaron made a golden calf to please the people, and judgment fell on them (Exo 32:26,28). Herod had James killed to please the people and was smitten by an angel of God and eaten of worms (Acts 12:3,23). Pilate had Christ crucified, to please the people and were killed (Mark 15:15) and many were scattered and killed in 70 A.D. All the nations since who forsook and have forsaken God and His son, Jesus Christ, know that judgment is coming and this ought to be very sobering (cf. Acts 14:22; Phil 2:5-12).

Yes, sadly, the Fig tree withered away (Matt 21:19,20), but God in His mercy and grace, the true Vine and the branches on the true Vine abiding in Christ, remains (John 15:4-10). Those in faith in Christ Jesus, Jew and Gentile, are the children, or people of God and none other (cf. Gal 3:22-29; Rom 9:11-32; Hos 2:23).

While we witness the partial restoration of the nation of Israel, their Judicial blindness remains (2Cor 3:13-16). This, however, will pass amongst those who in preparatory acceptance of Christ, will be grafted back into their own Olive tree (Zech 12:10-14; John 19:37; cf. Rev 1:5-7).  All Israel’s remnant, who turned from Judaism to faith in Christ; those who witnessed Christ pierced and mournfully repent, and all the Gentile remnant who turned from Paganism and embraced Christ, will be saved. This was the First Century ecclesia’s mission to turn the people from Judaism and Paganism to Christ, our true King and ruler (cf. Gal 2:7-9; John 18:33-36; Rev 19:16), and not to go back to it. 

This chapter division is clearly unnecessary, as the narrative continues directly from the previous chapter which is directed at 'the nations' - which usually means the gentiles. After a series of woes upon certain nations. here we have a description of the kingdom age for the gentiles, and a wonderful description it is.

v.4 - the ‘fearful’ are those who are in Jerusalem whilst the Assyrians are surrounding the city. It is one of many words of encouragement that Hezekiah and the people in the city were given by Yahweh through His prophets.

v.8 - The word for highway (04547) occurs only once in scripture nut is derived from the root (05549) which carries the meaning of 'raised up' or 'exalted'. So here we see way, raised up and exalted and hallowed, set apart, for the use only of the righteous. Clearly yet another picture of Jesus, who said I am the way (John 14:6)

35:10 And so continuing the ascendancy of Israel from yesterday's reading 'The ransomed of the Lord shall return … with songs'

So Jeremiah, when speaking of the 'new covenant' draws on the language of Isaiah 35.

35:1,6,8 We read of 'wilderness' 'desert' and 'highway' in these verses. This chapter forms the basis for Isa 40:3 where we see that the work of this chapter is preceded by the work of another - John the Baptist.

V.9 "No lion" such as might be feared on the way through the wilderness which abounded in wild beasts, back to Judea. Every danger shall be warded off the returning people.Isa 11:6-9, Eze 34:25, Hos 2:18

After the judgement of the nations in Ch. 34, there is a beautiful, peaceful picture of the Kingdom.  We need such revelations to boost our faith (Prov 29:18).  If we make the Kingdom our goal, then all other things will fall into place (Matt 6:21,33).

The first question that arises in reading this chapter is whether or not the prophecy is about the land itself, or does it concern the people, that is, Israel

It must be remembered that in the beginning, the curse for disobedience came first upon Adam, and then the ground for his sake. And so, in the remedy proposed as indicated in this chapter, and throughout Isaiah’s prophecy, the people must first be healed ,and then the ground itself will be blessed and bring forth abundantly.

Regarding Zion’s wilderness, we read in Jer 12:10“Many pastors have destroyed my vineyard, they have trodden my portion under foot, they have made my pleasant portion a desolate wilderness.”

It was in this wilderness that Christ arose “as a root out of the dry ground”-Isa 53:2. So we have Jewish life as a wilderness, and Christ a despised and rejected “plant”.

The land and the nation and the saints had for ages to lie in the wilderness condition till the time of transformation should arise.

As time progressed, “the word” passed westward, and as with Israel, so with Christendom, “many pastors” destroyed and trod down the “planting of the Lord”- even the faithful remnant. So as the Apostasy triumphed, John saw (in Rev 12) the faithful remnant as a fugitive woman flee into the wilderness from the face of the serpent. And when, afterwards, John was shown by the spirit the fate of the Great Roman System, he was “carried away in the spirit into the wilderness.” So that Christendom is regarded of God as was Israel - a destroyed, downtrodden, and desolate vineyard, broken by wild beasts, and turned into a wilderness.

It is to alter all this, both with relation to Israel and to the world, that Christ comes. He is the kernel of this vision of the conversion of the wilderness into Paradise

For the past 10 years I have taught disabled children, deaf, blind and physically disabled.
To see them able to run and hear and talk and see, is something medically impossible in this present world.  That’s why we need a Saviour.

35:6  That the lame man would leap is fulfilled in Acts 3:8  showing that this chapter speaks of the effects of the work of Jesus.

two words that are similar but different

V.9 - the word used for redeemed [Heb. "ga'al" (1350) means "to free by avenging or repaying, to redeem (according to the oriental law of kinship), i.e. to be the next of kin (and as such to buy back a relative's property, marry his widow, etc.): - avenger, deliverer, (do, perform the part of near, next) kinsfolk (-man), purchase, ransom, redeem (-er), revenger", etc.].

V.10 - the word used here for ransomed [Heb."padah" (6299) means "to free, ransom, redeem, redeemed, release, preserve, deliver, to sever, rescue, surely", etc.].

 We also have these two words used in Hos 13:14 "I will 'ransom' [Heb."padah" (6299)]them from the power of the grave; I will 'redeem' [Heb. "ga'al" (1350)] them from death..."

35:5  The deaf being’ unstopped’ is the basis for Jesus’ words in Mark 7:34 – Ephphatha is from the same root as the word translated ‘unstopped’ here.

35:10 We might see in the ransomed returning to Zion with singing the two on the road to Emmaus – Luke 24:33 – the ‘sorrow and sighing’ that they had been experiencing had certainly flown away by the time they set off back to Jerusalem.

PEACE

One of my favourite Bible chapters that describes the kingdom of God is Isaiah 35. There are so many wonderful prophecies in this chapter that make the future kingdom of God so appealing to us. One of the words that is not used in Isaiah 35 is the word "Peace." Yet the whole chapter is one that explains the peace we will experience in its many and varied ways. Some of the ways we will experience peace in God's kingdom are these:

1. Peace in creation. When the curse of sin is lifted, creation will be free to flourish as God intended it. No longer will it be stunted and restrained, struggling to do what it was designed to do. At peace, creation will rejoice.
2. Fear will be eliminated. No longer will we face oppression, war and violence. God will bring peace to those who trust in him.
3. In God's kingdom we will experience the peace of painlessness, healing and perfection of our bodies. The struggles of mortality will be over. We will be at peace from the concerns of pain, sorrow and death.
4. There will be peace walking in God's way. If we are godly people now, distractions, temptations, peer pressure and even abuse can hold us back as we try to do God's will. The Way of Holiness will be a highway, not a straight and narrow path in God's kingdom.
5. There will be total peace of mind. A mind that is content and at rest will find it easy to have everlasting joy, to sing and be glad.

Let us praise God as we look forward to the peace he has promised.

35:3 In this wonderful chapter of hope when the kingdom is established the prophet encourages his hearers to ‘strengthen the feeble knees’. The wonderful hope of the kingdom should be an encouragement to us. This is how the apostle uses this verse in Heb 12:12

The kingdom age will be a time of great joy Isa 35:5,6,9,10 and righteous instruction Isa 2:3 but there will be some who still foolishly sin Isa 35:8 till Christ puts down the last enemy 1Cor 15:24-26;Rom 6:23.

Vs.3,4 Israel will be in peril in the end times.  The enemy will overflow the land a wreak havoc (Eze 38:16; Zech 14:2).  Then Jesus and His immortalised brethren will defeat the enemy and save Israel (Eze 39:3-5). Vs.3,4 are surrounded by verses of beauty and peace in the kingdom, significant of the remnant of Israel’s experience.

35:8    Jesus referred to the two on the road to Emmaus as ‘fools’ Luke 24:25. Hardly the way that one would talk to strangers. So maybe this is the area of Scripture that Jesus had in mind when he spoke with them and was directing their minds here.

35:10  The idea of sorrow being removed is seen four times in Isa 14:3, 25:8, 35:10 , 51:11. A theme which is taken up by Jesus – in Rev 21:4 – when speaking of the age to come.

35:8  We might consider that the “highway” is the “way” – Deut 19:3 - to the cities of refuge. It was not a physical road. It was a way to fellowship with God

35:9    The mention of “no lion” here gives incidental evidence that there were lions in the land of Israel in the days of the prophets even though now there are not. 

Isaiah 35 is an often quoted chapter because it contains such wonderful promises:

"Then shall the lame man leap as an hart, and the tongue of the dumb sing: for in the wilderness shall waters break out, and streams in the desert." Isa 35:6

In the context in which it is written, this prophecy refers to the restoration of the land of Israel and Judah after Sennacherib's invasion. His armies and his policy of taking prisoners back to Assyria had left the land deserted

and scorched. This prophecy was a promise to those surviving in Jerusalem - the one place yet untouched by his armies - that they would once again flourish. Verse 10 tells us about the return of those captives after Sennacherib's defeat, echoed also in Isa 11:9-12.

Acts 3:8 is obviously also a fulfilment of these prophecies, again taking place in Jerusalem, showing the power of Jesus who is now seated at the right hand of God in heaven.

35:10   The time when “sorrow and sighing” will be removed is in the kingdom when Christ returns – Rev 21:4

1. Isa 35:1-2 - Zion's wilderness shall blossom (in the millennial kingdom age) to glorify God (Jer 12:10;Isa 51:3;Isa 55:13;Isa 56:3;Num 14:21); V2 "LORD<3068>", "God<430>" the mighty ones of righteousness are symbolized by the new trees and plants of Zion that echo the future.

2. Isa 35:3-4 - Christ will comfort the righteous but take vengeance on the wicked (2Thess 2:10-17); Christ didn't take vengeance on the wicked during the first advent so this chapter seems mainly applicable to a future millennial day.

3. Isa 35:5-6 - in the days of his flesh Jesus was often healing and there was water (John 7:31,37-39), in the millennial kingdom age this will be magnified; V5 spiritual and natural eyes and ears opened.

4. Isa 35:8-9 - the redeemed to walk on "highway...The way of holiness" (connection to Christ John 14:6; "highway" terminology is derived from the return of the Jews from captivity Isa 11:16); V8 mention of "the unclean...fools" not journeying on the way of holiness suggests sin is still around till Christ eliminates sin and death at the end of his millennial reign (Rom 6:23;1Cor 15:20-28); V9 no Assyrian or Babylonian Lion; V9 only the "redeemed" will walk on the holy highway.

5. Isa 35:10 - the ransomed and redeemed are the Lord's kinfolk; the ransomed of the Lord shall return and come to Zion with songs and everlasting joy...sorrow and sighing shall flee away (Isa 51:11).

35:9    The promise that there will be no wild beasts on the road is like the promise of Lev 26:6 that will come on faithful Israel.

35:7     The way in which the “habitation of dragons” is to be blessed contrasts with Isa 34:13.

35:4    The vengeance and recompense is not upon those that fear Him but rather on the nations who have opposed Israel – as outlined in chapte 34.

WHILE WE WAIT

I have always seen Isaiah 35 as a prophecy of the future when God takes away the sin and death from the world, and recreates the paradise he intended it to be. And yes, it is a prophecy of the future, but there is also some instruction in for for living here and now.

The chapter starts off with an amazing prophecy of the desert blossoming and the glory of God filling the earth, but then it moves on to our instruction today.  This is what we are told to do while we wait: "Strengthen the weak hands, and make firm the feeble knees. Say to those who have an anxious heart, 'Be strong; fear not! Behold, your God will come with vengeance, with the recompense of God. He will come and save you.'" (Isa 35:3-4).

If we are looking forward to the kingdom of God as described in the rest of this chapter, then let's put into practice the instruction for what to do while we wait for it. Let's strengthen the weak, those that have weak faith; help those who are anxious by giving them a reason to trust God; give people hope and motivation by reminding them that the time of judgement and reward is coming.

Let's not just wait for the promises to be fulfilled, but let's be busy while we wait, encouraging others to look forward to God's promises as well.

35:4-5 Whilst Isaiah’s words would have been of great comfort to the inhabitants of Jerusalem when the Assyrians were destroyed the prophecy also looks forward to the work of Jesus who would bring a bigger deliverance. A deliverance from sin.

35:1-5 the physical recovery of the land will show the glory of God in the same way that the “heavens declare the glory of God” – Psa 19:1

35:5 I think it was a talk by Bro. Stephen Palmer in which I heard how this and subsequent verses links with, “blind Bartimaeus, the son of Timaeus, sat by the highway side begging” (Mk. 10:46). He was an initial fulfilment of, “the eyes of the blind shall be opened”, with “Bartimaeus” <924> meaning ‘son of the unclean’, echoing, “the unclean shall not pass over it” (Isa. 35:8). In Mark 10:46 the Greek for “highway side” <3598> is the usual word for ‘way’. Timaeus was unclean by the way but then was cleansed, “and followed Jesus in the way” (Mk. 10:52), “The way of holiness” (Isa. 35:8). Also, Isaiah said, “He will come and save you” (Isa. 35:4), and Christ said: “thy faith hath saved <4982> thee” (Mk. 10:52, AV mg.). And previously, Christ said he would “give his life a ransom for many” (Mk. 10:45) and Isaiah spoke of “the ransomed of Yahweh” (Isa. 35:10).

35:10 The “ransomed” are those who have benefitted from Jesus’ death and resurrection. He speaks similarly in Mark 10:45

35 Ever since the disobedience of Adam and Eve there has been conflict between the animal Creation and man. In the kingdom there will be harmony. The animals will live in peace and the fauna will be plenteous. Man will live in that environment freed from illness associated with being Adam’s children. Worship and travelling for worship will not be interfered with by wild animals.

The kingdom will be a time of wonderful harmony of all of God’s Creation.

However we will not be there unless we have learnt how to live harmoniously with each other now.

35:3  Society through the ages has despised the weak and feeble. In the days of Jesus such people were oppressed by the religious leaders. Today such individuals rarely get a voice. However in the age to come when Jesus is ruling from Jerusalem, there will be no more oppressed individuals. God has always had concern for the downtrodden and oppressed.

35:1  The “them” speaks of the animals of the previous chapter –  34:11,13,14 – as can be seen later  - 35:7. Another occasion when the man made chapter divisions are not helpful as they artificially break the flow of the record.

35:4 When Christ is going to return the earth will be in chaos with nations fighting nations and, it seems, all nations will be fighting against Israel. It would not be surprising, against that background, that faithful believers will be “fearful”. The fear is to be dispelled by the knowledge that the kingdom will soon be established.

v.4 - Let us remember that what we wait for now is our inheritance - by God's grace. Being counted righteous in his sight we are able to look forward to this with confidence. Matt.25:34, Acts 20:32, 26:18, Gal.3:18, Eph.1:11-18.

v.4 - 'that fadeth not away' makes the contrast with the glory in Moses face [Exodus 34:29] which was fading [2 Corinthians 3:13]

1:2 'sprinkling' is a word that would be associated with animal sacrifices under the law of Moses (Leviticus 16:14 15 19) for example . Just as the blood was sprinkled on the day of Atonement to cleanse the people our conscience is cleansed (Hebrews 10:22) thus a contrast is made between the temporary nature of the benefit of animal sacrifices when compared with the permanent nature of the sacrifice of Jesus.

:10-11 The prophets knew that they spoke of Jesus and his salvation. Do we always read the prophets with this in mind?

1Pet 1:15. The word translated “conversation” in the K.J.V. is not a good translation using our present day English language. The modern translations drop the word completely, “Conduct” used in the N.K.J.V. is a far better word. The Greek word “anastrophe” 391 meaning behaviour, manner of living, which would be: thought, speech, and action. It is a word used by Peter in both his epistles.  1Pet 1:15,18, 2:12, 3:1,2,16, 2Pet 2:7, 3:11

1:3 Twice, here and 1Pet 3:21, Peter asserts that we benefit from the resurrection of Jesus Christ. We do well to appreciate that all our hopes rest on the certainty of the physical resurrection of Christ.

V.1 Peter addresses brothers and sisters in Christ throughout a large portion of present-day Turkey.  These chosen ones in Christ he calls strangers.  They were citizens of these areas in the political sense but aliens in the spiritual sense because they, like all true believers, were awaiting a new city and country (Heb 13:14). Peter describes the existence of these strangers as sojourning (V.17). 

How do we view our own existence?  Do we consider ourselves Christadelphian Americans or American Christadelphians (for example)?  Does our hope lie with the world which shall pass away or with the grace of the Lord (v.13;1John 2:17)?

LOVE MORE
 
"Now that you have purified yourselves by obeying the truth so that you have a sincere love for your brothers, love one another deeply from the heart." (1Pet 1:22)
 
The Christian life is so much more than knowing about God or even believing in him.  It is more than reading and being familiar with the Bible or being able to have intellectual discussions on aspects of God's word.  The Christian life is about living, obedience, and constant improvement in our way of life.  To do this we need to know about God, to know him, to believe in him, and to be familiar with his word, but all that is only any use if we put it into practice in our lives.
 
When we come to Christ we are sinful and impure.  By coming to him we have begun that purification process. That process continues by our obedience of his ways  From the obedience that we display, we grow a new fruit in our lives - love, and love grows into a sincere love for our brothers and sisters in Christ. 
 
If Peter had left it here we could have been quite happy.  A sincere love is a high, but achievable mark that requires some, but not too much, commitment.  But he didn't.  Instead he continued saying, once you have a sincere love for your brothers, love one another deeply from the heart.  This is a love usually reserved for the few who are closest to us.  It involves an emotional commitment that leaves us vulnerable.
 
Let's not be satisfied with where we are, but strive to achieve a better and greater life for our Lord.

V.4 The key word in this verse is "inheritance". Peter places the word in the context of life rather than death, as it is generally associated with. In V.3 Peter mentions the resurrection of Christ and the new birth which we receive through him. Instead of death there is life. Through the resurrection of Christ, we are recipients of the inheritance God has stored for us. Paul writes "We are heirs--Heirs of God and co-heirs with Christ" Rom 8:17 

1:1 The ‘strangers’ possibly actually heard Peter on the day of Pentecost in Jerusalem – Acts 2:5, 2:9-10, 2:14

V.7 By comparison, faith, which is more precious than gold, originates not in the mines of the earth, but on things concerning the Kingdom of God and on the Name of the Lord Jesus Christ. Faith is God's gift to man. God, not man, determines the value of faith, and we are told that the goal of man's faith is his salvation. (V.9).

1:7 The faith tried like gold echoes Zech 13:9 which is an exhortation to the Jews returned from Babylon under persecution. Peter is writing to Jewish brethren scattered and under persecution.

1:2      Peter was writing to the ‘church in Babylon’ 1Pet 5:13 so maybe this is why he uses Nebuchadnezzar’s phrase ‘peace be multiplied unto you’ (Dan 4:1, 6:25) – to make the contrast between what Babylon claimed and God’s offer to us. Of course Babylon vanished off the scene. God is still here!

1:10 The diligence of the way in which the prophets ‘searched’ echoed God’s instruction to Israel – Deut 6:7 – to give diligent attention to His word. How do we fare on this one?

“All flesh is as grass” says Peter (1Pet 1:24) quoting Isa 40:6-8. The best of us die, just like the worst of us. There are degrees of glory in the flowers and plants, but they all end up dead. So it is with people.

Vs.9,10 The hope in Christ is firmly established in the Old Testament.  Therefore, it is imperative that one reads the whole Bible, not just the New Testament, to understand the Gospel message.

Vs.15,18 The word conversation (KJV) means behaviour.

1Pet 1:3 - God is over Jesus.

1:17  Peter had been a respecter of persons – Acts 10:34– when dealing with the gentile Cornelius. But now he encourages all believers not to hold such a narrow view. It is all too easy to be a judge of motives and thoughts by simply looking at a person.

1:2 ‘Sanctification of the spirit’ speaks of the way in which we are made ‘holy’ by the effect of the word of God upon our minds.

                                             Who will be judged, man or his works?

There are some striking words from our brother Peter; "Since you call on a Father who judges each man's work impartially live your lives as strangers here in reverent fear"(1Pet 1:17)

These words to me give the following picture. Its like a heap of works of all the responsible, living and dead, will be piled together at the judgement seat and the people themselves sent to some hidden place where they cannot trace the developments in the Final Court of Justice. There each work will stand before the Judge telling him why it is what is, and for how long it has been like that, all that it did etc. After that each work, accompanied by any angel of God(in flaming fire), is going to be sent out by the Judge to go call out its doer  and on its  whole body will be written everything it did... malice, envy,hatred,pseudo-love,murder,fornication, adultery,dissension,falsehood etc.

Of course this may seem naive a reasoning.But there might be something that might help you and me as we prepare for that dreadful day. Will I be eager to own up that I am the doer of the work standing by the angel's side or the work will have to go into the crowd looking for a hiding me? Will i shout at the top of my voice and say "I am here" or i will be swallowed up with shame? Lets remember that when Jesus comes he will not take to his side Christadelphians in name but Christadelphians indeed(= in deed). There will be no partiality there, no favour there, but the nail will hit on the forehead of every SIN. We make the answer now!

1:3      “begotten” here is the same word used in 1Pet 1:23 where it is translated “born again” so we see the force of what is being said.

V24. All that we do in our worldy lives that gives glory to God is like grass that withers and dies. Solomon picks up on this idea in Ecc 2:11 Then i looked on all the works that my hands had wrought and on the labour that i had laboured to do and behold all was vanity and vexation of spirit and there was no profit under the sun.

We must remember that the promotion or job we work so hard for is really of no importance for it is Yahweh we give glory to and we must make sure it isnt to "puff ourselves up" and give glory to ourselves. If we do as Solomon said there is no profit, in fact like the grass it will die and so shall we.

However Is 40:8 gives the answer "the word of God shall stand forever" here we see why the lord Jesus couldnt stay in the grave (he had to die for he was flesh) but also he was the word made flesh so had to stand forever.

In order for us to stand forever and not be as grass then we too must contain Gods word we also must manifest God, so when we are at that judgment seat Christ will look upon us and say "this person has the word of God in him, he or she has manifested my father so well i cannot let him die". That is God manifestation and where our salvation lies!

In considering those words grass as flesh and dying. I wonder whether Christ was thinking of these words in John 6:9 when looking at his followers. "now there was much GRASS in this place so the MEN sat down in number about 5000".

And so in v60 they found the words hard to understand and walked away.

1Pet 1:10,11.

1:24  Peter’s description of flesh quotes Isa 40:6-7

OUR LIVELY HOPE

Our "lively hope" (1Pet 1:3) is further explained as "by  the resurrection of Jesus Christ." Our "hope" is, Christ rising from the dead hath ordained the power, and is become the pattern of the believer's resurrection. Peter's words offer joy and hope in times of trouble, and he bases his confidence on what GOD has done for us in Christ Jesus. We are called to live in the hope of eternal life, but that hope & joy can be ours now. No matter what trial or pain we now face in this life, we know it is not our final experience. One day we will live with Christ forever.

1:20    Peter has spoken of Jesus as the “lamb” – verse :19. In now speaking of him “from the foundation of the world” he uses words which, along with the ideas of the lamb, is taken up by Jesus – Rev 13:8 – to speak in terms of those who are saved.

1Pet 1:1

“Peter, an apostle of Jesus Christ, to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, Elect according to the foreknowledge of God the Father…”

In July of 64 A.D., a great fire broke out in the city of Rome engulfing it in flames. History records that Emperor Nero set the fire to destroy the old ramshackle buildings and make room for his new marble palaces and other monuments that would establish his name in history. It was from this event that the saying was born that, “Nero fiddled while Rome burned.” The populace was incensed and blamed Nero for the outbreak and to placate them, Nero immediately blamed the Christians, as the followers of Christ were then called.

Emperor Nero began to persecute the hated Christians. They were dipped in tar and used as human torches, which lit his gardens at night; they were crucified; they were tied to his chariot and dragged till they were dead, they were thrown to the lions for food; they were used as sport and were thrown to the wild dogs to be ripped apart. It was with this background that the apostle Peter wrote his epistle mostly to the Gentile Christians who fled to Asia Minor, or Turkey. Peter wrote to encourage them in the face of these great persecutions.

Peter reminded them that they have a living hope that activates, motivates (cf. v. 21), and keeps them by the power of God unto salvation (vv. 3-5). How comforting and re-assuring these words must have been to them!  We have a Father who knows us by name, a Father who knows our every thought, a Father who sees each tear that falls, a Father who hears us when we call Him. We have a Father who will never leave us no matter where we go. This is a living faith, a living hope, and the power of God.  

We live in a secularized fallen world with many Neros on the rise. Violence, persecutions, trials, executions, lawlessness, paganism, and hatred for Christians are rampant throughout the globe. Now more than ever, we must tenaciously cling on to our faith, our living hope, and our belief in the power of God (cf. vv. 7-13).

1:2    Those who have been “sanctified” – that is classed as separate – by God have responsibilities. That responsibility is “obedience”. We need to take care that we do not simply rejoice in the high calling that we can have without accepting our responsibilities to our God.

1:18-19 There is an intended contrast between “corruptible” and “precious”. In the Roman games the wreath won would be values but would become wilted and perish By contrast the redemption in Christ does not tarnish or wither. We need to be careful that we do not become so familiar with our redemption that we could view it of little value.

1:8    Whilst Peter is writing to brethren in the first century he is also writing to us. So the blessing spoken of applies to us also.

1Pet 1:25

“But the word of the Lord endureth forever.”

For centuries the Catholic Clergy deceived the people with a false gospel based on their traditions and would not permit the lay access to a Bible. Their reasoning for this was made plain in the words of Pope Gregory VII in 1079 AD. “It is evident to those who consider the matter carefully that it has pleased God to make Holy Scripture obscure in certain places lest, if it were perfectly clear to all, it might be vulgarized and subjected to disrespect or be so misunderstood by people of limited intelligence as to lead them into error.”

Pope Innocent III in 1199 considered all who dared obtain a Bible and translate and discuss it among themselves be burned at the stake as heretics. He cited Matt 7:6 for his reason! The centuries that followed, the Popes and rulers of Catholic Europe made sure the ban imposed by Pope Innocent III remained!

In the 1380’s, John Wycliffe and his followers known as the Lollards fought against the Roman church’s abuses, and translated the Bible from the Vulgate. He was burned to death for his share in unchaining the Scriptures by Charles V, the Holy Roman Emperor. While thousands of this Bible were published, only 170 manuscript copies survived.

In the 1520’s Tyndale begun his unauthorized translation of the Bible as Henry VIII, King of England, had not yet broken with Rome. The Matthew Bible, which is a combined work of Tyndale and Coverdale’s translation, was not yet completed. Miles Coverdale, Bishop of Exeter, took up the Old Testament including the Apocrypha where Tyndale left off. Thomas Cromwell asked Coverdale to revise the Matthew Bible and print it in Paris. This met with serious opposition with the printed copies confiscated by the Inquisition and burned. Cromwell and Robert Barnes, Coverdale’s mentor, were executed for heresy in July 1540. Publishers Richard Grafton and Edward Whitchurch, fled Paris with some finished unbound copies, so all was not lost. The 1549 Matthew Bible is available from ARTISAN PUBLISHERS for $295. The 1535 Coverdale Bible is $395 for anyone interested in obtaining a copy.

In 1526 some six thousand copies of the Tyndale-Coverdale Bibles were smuggled into England. They were burned and only three survived!  In 1535-6, Coverdale’s work was revised and reprinted under Archbishop Cranmer. It was issued in 1538-9. Recanting previous recantations, Cranmer was burned at the stake.

In the meantime, vehement opposition began against Roman Catholicism by King Henry VIII who issued a proclamation ordering, “one book of the whole Bible of the largest volume in English” be placed “in some convenient place whereas your parishioners may most commodiously resort to the same and read it…” He wanted to rid himself of all Papal authority and be his own authority. By an Act of Parliament in 1534, the clergy submitted to the King and in 1535 confirmed him as, “Supreme Head of the Church of England.”

Martin Luther, aka, Hans Luder, translated the Bible into German making it available to the public. His books were burned by Papal order. He was excommunicated by Pope Leo X in 1521. Declared as a heretic at the Diet of Worms by Emperor Charles V, Luther was protected by powerful German princes and escaped death. Then in 1546, The Council of Trent, an ecumenical council of the Roman Catholic Church, placed all religious literature including translating the Bible under their control. In 1555, 67 Protestant were burned to death to enforce their resubmission to Rome.

What a murderous history in its very abridged form, as there were so many martyred for the sake of owning and spreading the Bible, and what a miracle to so freely have the Bible today! Not all that long ago, people who dared to own one, translate, or distribute Bibles were burned at the stake, roasted on spits, sentenced to life in prison, or hung! Bibles were burned and confiscated in different parts of the world by Catholic priests well into the 20^th Century! These were Dark Ages indeed! The Catholic Church did not give us the Bible, but did everything they could to keep it from us! Despite all the efforts of man, the Bible could not be extirpated, but survived because it was declared to be so (cf. Isa 40:8).

1:23     We cannot overestimate the power of the written words of God. It is only through reading and putting His words into action can we hope for redemption.

1:3 Peter was moved to write “abundant mercy” making the point that salvation is not something that men and women have a right to. Rather it is a demonstration of God’s grace. We should always remember that we are saved by God’s grace and not because of any merit in ourselves.

1Pet 1:7

“That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ.”