Comments for November 13

v.6 - It is amazing that even though Ezra had clearly no idea until God revealed it to him of the extent of the sin of the people, straight away he takes responsibility for it. It seems quite common for worthy men of God to behave this way (as Moses did). Perhaps we should look at this and see what it means for us and our attitudes. Maybe we should feel (out of love for our brother) some responsibility to God for our brother's sins?

9:5 In falling on his knees and raising his hands Ezra took the same posture as Solomon when he dedicated the temple 2 Chronicles 6:13 . He associates himself with the sins of the people saying 'our iniquities ...' Ezra 9:6 .

Faithful servants of God always associate themselves with those they serve rather than distancing themselves from the problem. The leaders in Jesus day did the opposite as typified by the Pharisee in the parable Luke 18:10 . The lesson is clear for us.

v.9 - There are many lessons for us from the activities, both good and bad, of the Children of Israel throughout their history. Here we see the people giving recognition to the fact that their revival was at the hands of God and not at their own hands. It reminds us that our survival, both now and eternally, is in the mercy of our Lord God.

9:8 Ezra's mention of 'a nail' shows that he was thinking of Isaiah 22:23 where Isaiah prophesies of a time of deliverance. Ezra is looking to the fulfilment of that promise.

INFLUENCE IN MARRIAGE

Next to the influence that parents have, a marriage partner will often have the most influence in our lives as the two different personalities, ideals and ways of life in a marriage merge to become one. Both the husband and the wife will grow to become more like each other, the wife will take on some of the ideals of the husband, and the husband will take on some of the ideals of his wife. For this reason it is very important that when we choose a marriage partner, we choose someone who will help us grow towards God. With the right choice of husband or wife, we will both be heading in the same direction, able to help each other and encourage each other as we come to know God.

It was this that made Ezra so upset when he heard of the Jews who had married people of other nations. The people around Israel had other gods, they did not live by godly principles, and on many occasions in the past they had led Israel astray. Jezebel was a prime example. By marrying wives from other nations the Jews were putting themselves and their nation at risk of turning away from God by allowing their marriages to pull them in a different direction.

Let's do all we can to ensure that the influences we can choose to have in our lives, and especially our marriages, pull us toward God.

9:12 the command is a quotation from Deuteronomy 23:6 . So we see the antidote to error is to give attention to the Word.

9:8  When Ezra prayed that "God may lighten our eyes" he is reflecting on Psa 19:8 where David spoke of the effect of the law of God.

The princes came to tell Ezra that the Jews had intermarried with the locals, and today’s chapter is Ezra’s response. First of all he mourned, and considered what to do. Then he prayed. A long, very serious prayer (Ezra 9:6-15); and only after that, was he ready to act.

V.3 We clearly see the devastation of Ezra, not only with the striping off of his clothing, but the plucking out of his hair and beard expounds his grief with the children of Israel. Even more so with the priests and the Levites

V.12 The call to separation as a people of Yahweh applies to spiritual Israel as well as it did physical Israel.  Intermarriage with unbelievers is forbidden under the Laws of Christ as well as it was for Israel (2Cor 6:14).  I wonder how many anguish today as Ezra did at the contravention of this law (v.3).

9:13 In acknowledging that God had ‘punished us less than our iniquities deserve’ Ezra is quoting Psa 103:10 A Psalm which really does highlight God’s goodness to us.

9:1-2 So when Era and the princes arrived they learnt that the dilapidation of the work of the house of God was only a symptom of a more serious malaise. The people were corrupt. We should, likewise, examine our lives. Lack of commitment to ecclesial activities and fellowship advertises a more serious problem than just not going to the meeting. Our lives are already compromised with things that we have replaced service to God with. So it is not simply a matter of whether we do things or not. If we do not it could well because we have compromised our lives so that we cannot do the things that we should. Our religion, then, becomes just a sham.

WE

9:2  It was the responsibility of the priests to lead the people in the knowledge of God – Mal 2:7 – but they were the chief offenders in the problem. It is not surprising, therefore, that the people intermarried with the inhabitants of the land. We are ‘kings and priests’ - - and so must set an irreproachable example both to our brethren and sisters and those who are ‘without’

V.2 The intermarriage between the Jews and foreign women did not occur on Ezra’s watch. This was the situation that he inherited when he arrived at Jerusalem. The sinners were those who came out of Babylon earlier with Zerubbabel, and had settled in the land of Judah.

9:15 And so because of the sins of the priesthood and the people there is nothing left to do but to pray to God sand acknowledge that they could not ‘stand’ that is be justified in His sight. Notice that Ezra associates himself with the sinners even though he was guiltless in saying ‘we’.

Vs.1,2 These were from the 42,360 persons who went earlier with Zerubbabel (Ezra 2:64). In intermarrying with the Gentiles, they violated the Law (Deut 7:2,3).

Vs.4,6 Do we tremble at God’s words and feel shame when a divine violation has been made by any in the household of Christ?

9:2 In saying that the people had ‘mingled themselves’ Ezra is expressing the sentiment that David voiced – Psa 106:35. Now this is not simply a reference to a Psalm. David wrote that Psalm when he brought the ark to Zion. He was building the house of God also. The evidence for this can be seen in the way that the language from the Psalm is used in 1 Chronicles 16 which is the historical account of that event.

Ezra 9:1-2 - marriages with those who do not follow the path of Christ can ruin us spiritually. Christ will be faithful to us, we have to do our best to be faithful in our "marriage" to him.

Ezra 9:8 - "...grace hath been shewed from the LORD our God, to leave us a remnant to escape, and to give us a 'nail' [Heb. "yathed" (3489) means "pin, stake, nail, peg" etc.] in his holy place..."; Isa 22:20-25 - vs. 20 "Eliakim" [(471) means "God raises, God sets up"] may be an echo of Christ, vs.23,25 "nail" (3489); Judg 4:21-22 - "nail" (3489) in the head a mortal blow to sin and death (Gen 3:15;Heb 2:14); Judg 5:24-27 - vs. 26 "nail" (3489), vs. 27 "hammer" (reminds of how they hammered nails into Christ), vs. 27 "feet" (perhaps an echo of Gen 3:15 - "bruise his heal"); Judg 16:14-15 - NIV "...awoke from his sleep and pulled up the 'pin' (3489) and the 'loom' (large piece of wood) with the 'fabric' (old clothes cast aside and new put on)...this is the third time (perhaps echoing the crucifixion and resurrection of Christ?)". Could these mentions of "yathed" (3489) be echoes of the sacrificial crucifixion of Christ which provides us with hope?

Ezra 9:15 - "...a remnant...not one of us can stand in your presence" [we can't earn eternal life, it is a gift (Eph 2:8-9 - "For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast.")].

9:3    In rending his garments Ezra is behaving like the good King Josiah = 2Kin 22:11 – who heard the word of God and realised its implications. Ezra’s reaction was to a realisation that the requirements of the law of Moses were not being kept.

9:4    Here and in Ezra 10:3, 9 we see Israel trembling when they heard the word of God. We may think that was fear. However Isa 66:1-2teaches us that God seeks such an attitude to His word.  Do we have such reverence for the Word of God, the Bible? Do we treat it as the very words of God or do we take parts of it to ourselves and ignore those parts which are less convenient to us?

9:8       Ezra here speaks of a “nail” in the context of one who would save. Zechariah, a prophet who spoke to those to whom Ezra was speaking, picks up on this promise in Zech 10:4

Choosing the wrong life partner

"The people of Israel, and the priests, and the Levites, have not separated themselves from the people of the lands, doing according to their abominations,.. For they have taken of their daughters for themselves, and for their sons: so that the holy seed have mingled themselves with the people of those lands... And now, O our God, what shall we say after this? for we have forsaken thy commandments" Ezra 9:1-2,10
 

Israel was supposed to stay away from the idols and abominable practices of the nations within the land of Canaan, and even though God had shown them repeated mercy regarding this sin, they once again fell short. When we read  this chapter, we could easily react in one of the following ways:

- They were wrong to do it. Shame on them.

- They were wrong. I'd never disobey like that.

- It was bound to happen to them - they were continually disobeying God!

- What do I care? This chapter has no relevance to me.

All of these reactions miss the point of the passage because they all forget that these are real people - people like us who are trying to serve God. These people had left comfortable lives in Babylon and had been labouring to bring about the restoration of God's land and His temple - on a voluntary basis. These people in many ways are what we would aspire to be.

If we think these priests, Levites and leaders of the people sinned because there was something simply bad about them, we may need to take a long look at our own human nature. Everyday, just like us, they tried to do right, but failed, just like us. The exact sin or cause for their fall may be slightly different to ours, but essentially it happened just like it would for us.

It seems to me that this temptation to marry (or go out with) people that are unsuitable for us as life partners is something the majority of us experience, and there's little point sweeping the subject under a carpet. The problem has been there from Genesis until now because human nature is always the same. The temptation was there in our parents, in our grandparents, and will be there in our children and grandchildren. God in His Fatherly care for us sees fit to warn us about it at almost at every page turn of the Bible. So what is the message of this particular passage? What should our reaction be? Some of the following may be closer to what God had in mind:

- Look at how repentant these men are now. If only they hadn't done what they did, but now it's too late.

- Look at Ezra's reaction. Why is this sin such a big deal to him?

- These were leaders of the people (God's people), men of intelligence and good morals, and still they couldn't resist the temptation to marry wives who didn't share their faith. Maybe I should take more care too?

- What happens to them and their families now?

In fact, the new testament addresses these very passages of scripture and suggests what our reaction could be:

"Now these things were our examples, to the intent we should not lust after evil things, as they also lusted... they are written for our admonition... Wherefore let him that thinketh he standeth take heed lest he fall. There hath no temptation taken you but such as is common to man." 1Cor 10:6-13

9:1,11,14         The word  abomination is used extensively in Ezekiel - Eze 16:50, 18:12, 22:11, 33:26 – the people were reproved by Ezekiel whilst un captivity but that reproof seems not have had any effect. Ezra is making the same point to the same people .

9:2  The “holy seed” had corrupted themselves by their alliances with the inhabitants of the land, having just returned from captivity. Isaiah prophesied of this falling away in Isa 6:13 which is the only other occasion where this phrase occurs.

9:1      Twice “not separated themselves” – Deut 12:30 and “abominations” –Deut 12:31 Ezra quotes Moses’ words to the priests to show them that they were not keeping God’s requirements in their lives.

9:7      Ezra, like Daniel in Dan 9:7,8 – quotesJ er 7:19 reflecting his realisation that their predicament was a consequence of the judgment of God in ending Judah to Babylon for her sins.

Ezra 9:5    When we learn of fellow believers falling short of the ideal God sets how do we react? Are we condemnatory of them or do we simply complain to each other? Or do we do as Ezra did? Do we pray for them?  That is the challenge this area of Ezra lays before us.

9:14    There are two earlier occasions when it is said that affinity was made. The first – 1Kin 3:1 – is Solomon’s association with Pharaoh’s daughter. The second is Jehoshaphat –2Chron 18:1 – where he associated with Ahab.

9:6 In saying that their iniquities had gone “over our head” the sentiment of David in Psa 38:4 is echoed. It is likely that David wrote that Psalm as a consequence of committing adultery with Bathsheba so the context is most appropriate for the context here is of sexually inappropriate behaviour – taking “strange” wives of the inhabitants of the land who were not Jews. .

9:4 there were two groups of individuals before Ezra. Those who disregarded God’s word ad those that “trembled” at it. Our behaviour is determined by our attitude to His word. Being familiar with its teaching is a start but unless that teaching is also respected it will have no effect at all. We must develop a respect for the way in which our Father has revealed His mind to us in His word if we wish to develop minds and actions that please Him.

9:1-2 There is a saying “The devil makes work for idle hands”. This was so true amongst those who had returned to Jerusalem. They had returned with one objective. To re-build the temple. However due to apathy and opposition the work ceased and consequently complacency developed. But they did not do nothing. They grew into Canaanites in their way of thinking. In like manner if we do not focus on and are continually involved in building ourselves as dwelling places for God we will slide back into the way of thinking of that world we claim we have left behind.

9:2 In taking the daughters of the land to be wives for themselves and their sons they were in direct violation of God’ command – Exo 34:16. But this was not the first time. It was also seen in the days of the Judg 3:6. Developing close relationships with God’s enemies seems to be something that human nature rejoices in.

9:7  Ezra understood the significance of the recorded history of Israel and Judah. He appreciated why the kings and princes had been delivered into the hands of their enemies. It cannot be over emphasised that the history of God’s dealing with His people is preserved for our instruction.

9:1-2  The consequences that flowed from not separating themselves was that they got more and more involved with the inhabitants of the land. The road to worldliness  is a slippery, downhill slope. Once we are on it we find it very difficult to extricate ourselves from the compromises we have made.

v.4 - The word hemlock is quite interesting, in that it represents poison and bitterness. The word used is 07219 rowsh and is elsewhere translated gall ( Deut.29:18, 32:32, Psa.69:21, Jer.8:14, 9:15, 23:15, Lam.3:5, 3:19, Amos 6:12 ), venom ( Deut.32:33 ) poison ( Job 20:16 ). A look at these references shows the use of the word, and we can apply it spiritually in our lives.

10:1 empty vine Isaiah 5:2
10:2 spoil 2 Kings 17:20
10:4 hemlock Deuteronomy 29:18
10:6 presents 2 Kings 17:3
10:8 and they shall say ... fall on us Luke 23:30 Revelation 6:16
10:12 sow ... in righteousness Proverbs 11:18

10:1 Israel is an empty vine. Isaiah was contemporary with Hosea. Isa 5 presents a more detailed picture of this empty vine, which in turn becomes a pattern of Israel in the days of Jesus because he uses Isaiah 5 in Matthew 21:33 .

10:7 The cutting off of Samaria's king refers to the events recorded in 2 Kings 17:6 . It is being presented as a warning to Judah in the South.

v.5 - Bethaven = "House of nothingness" which equates to house of idols. There is a school of thought that believes that this actually was Bethel, its name changed purposely to reflect the calf worship that had taken over there. Others say it was a place near Bethel.

10:3 'We have no king' is the cry of the Jewish leaders in Jesus' day ( John 19:15 ) In the days of Hosea it was because the people did not fear the Lord. It was also the same in the days of Jesus.

Jesus' mind must have been very much on the context of this chapter when he told the people ( Luke 23:30 ) that they would say the words recorded in 10:8 . They bore no fruit ( 10:1 ) Their attitude was that God did not rule over them ( 10:2 )

Vs.5,15 Bethaven means house of vanity, while Bethel means house of God. Hosea uses these two in a figurative sense to illustrate that Israel had turned the house of God into a house of vanity (indicating idolatrous worship).

It seems that in outlining the tribal boundary of Benjamin, Bethaven and Bethel were two distinct places, Bethaven being near Ai (Josh 18:12,13 ).  Bethel was one of the places that Jeroboam placed a gold calf for Israel to worship.  The other place was Dan (1Kin 12:28,29). Aven was a term of contempt for an idolatrous place.  In this case, it referred to Bethel (v.8).

Hos 10:1. What good is an empty vine? We are clearly told in Ezekiel 15 the purpose of a vine, a vine is only good for one thing and that is bearing fruit.

10:6,7 The 'present' and Samaria's king being cut off have reference to an historical event. The details are to be found in 2Kin 17 which speaks of the final overthrow of Hoshea by the Assyrians.

There is an interesting quotation from today’s chapter by Jesus Christ, as He was going to His death. In Luke 23:30 He quoted Hos 10:8, “They shall say to the mountains, Cover us; and to the hills, Fall on us." As will be seen from Hosea this is a prophecy against Israel in the North, but Jesus uses it to apply to the coming destruction on the South. This is another instance of a part of scripture which can apply to two different situations.

V.4 The hemlock is not a tree as we have in North America by that name, but a poisonous plant, possibly a poppy. The Hebrew word is ROSH (7219) It is generally translated Gall (Deut 29:18) In Job 20:16 it is translated poison of asps, or venom. We see the warning that making covenants with the world is indeed a deadly thing in Divine judgement.

10:8 The way in which they were to call upon the hills to cover them because of the impending judgement when the Assyrians came against Samaria forms the basis for Jesus’ warning – Luke 23:30 – when speaking of a similar judgement upon Jerusalem.

10:2 "Their heart is divided". This was the cause of all their failure and sorrow. To walk with God with a divided heart is impossible. But, one must also realize that God does not want only the largest or best part of one's heart, He wants one's whole heart. (Prov 23:26). Unless one gives his complete heart to God, their walk and their ways cannot be in accordance with God's will.

V.3  Israel had rejected Yahweh as its king in favour of failing human leaders (1Sam 8:6,7). And now, Israel realized that any human king would be of no help to them.

V.14 The battle involving Shalman at Beth-Arbel is not qualified elsewhere. It is suggested that Shalman could be a reference to Shalmaneser the Assyrian.

10:4 The ‘hemlock’ is another reference to the curses of Deuteronomy 28 and 29. Here it is Deut 29:18

Vs.12,13 You reap what you sow is the lesson from these two verses.  It is valid today just as it was in Hosea's time.

10:8 The thorn and thistle coming up on the altars shows that the priest were not ‘tilling the ground’ – that is doing the work that God had given them to do and as such echoes Gen 3:18

V.6 Jareb is an epithet for Assyria, as Rahab is for Egypt.

V.9 This is a reference to the horrible incident described in Judg 19:12 etc.

V.15 In a morning (KJV); at dawn intimates suddenness, as darkness is suddenly turned to light by the rising of the sun.

Have you noticed the picture language in this chapter? What do you think God means to say with the following?

v4 spring up like hemlock the furrows of the field

v7 cut off, like a twig in the water

v8 thorn and thistle shall grow

10:1 The only use of the vine is for its fruit. The wood is no value. So if a vine is fruitless it is truly useless. Likewise we are of no use to our father unless we are bringing fruit to Him.

10:2    The ‘divided’ heart is the same as being ‘double minded’ James 1:8

10:4        The “hemlock” is echoed in the contemporary prophet – Amos 6:12– the same idea being presented by two prophets to the same people at times close together.

10:10    “Sow to yourselves in righteousness” draws on the principle shown in Prov 11:18

10:12   “Sow to yourselves in righteousness” draws on the principle shown in Prov 11:18

10:5    Samaria is going to lose its focus for worship.  The “glory is departed” echoes the devastating situation – 1Sam 4:17– when the ark was taken by the Philistines

10:12    In calling upon Ephraim to “break up your fallow ground” the prophet is describing repentance as an aspect of farming – tilling the ground.  Growth can only come after repentance if preparation is made for growth.

10:3    During the reign of Hezekiah Hoshea – the king in the north – was taken captive by the Assyrians. 2Kin 18:10

10:4   there was an appearance of faithfulness to God. However it was all a sham. Their swearing was of no consequence to them. How often do we say we will do something only to “forget” to do it?

YOUR LEGACY

Everyone wants to leave a legacy. There is something in us that make us want to have made a difference during our lifetime and to be remembered for something special.

Absalom was a classic example of that when he erected a pillar in his name so that people could remember him when he had gone.

The legacy of Jeroboam king of Israel was the calf idols in Dan and Samaria. They lasted hundreds of years. But even they passed away to be no more. This is what Hosea said about them: "The inhabitants of Samaria tremble for the calf of Beth-Aven. It's people mourn for it, and so do it's idolatrous priests - those who rejoiced over it and over its glory - for it has departed from them ... The high places of Aven, the sin of Israel shall be destroyed. Thorn and thistle shall grow up on their altars." (Hos 10:3,8).

We might leave a legacy, but leaving a legacy to worthless things will come to nothing. Instead let's leave a lasting legacy that turns people to the Lord our God. Changing lives for good is something that will reap an eternal legacy - and who knows how far that could spread before Jesus returns? Let's plan now to leave the best legacy we can when we have gone.
 

10:2 the spoiling of their images happened when Israel were taken captive by Assyria and were spoiled – 2Kin 17:20

10:1 When the prophet says that Israel brought fruit “unto himself” we are being told that the nation only did things which satisfied themselves. Their lives were self-centred. How often do we do thigs which might appear to be done for God’s glory but in reality we are doing them for self-gratification? So that others notice what we are doing.

10:12 In speaking of righteousness being rained on Israel Hosea is saying the same thing that the contemporary prophet Isaiah said –Isa 45:8. God will rain judgments or righteousness on His children. The choice is ours and is determined by our attitude to Him and His word.

10:4 Promises were made but there was no intention of ever keeping the promise. We might find it convenient to make a promise, or say something, that will defuse a situation but have no intention of ever keeping that promise. This is the same as a man is double hearted – James 1:8

10:9 In Judg 20:20-21the whole nation rose up against Gibeah because of the way that the men of the city behaved like the men of Sodom and Gomorrah. This is the historical event referred to here in the mention of the town of Gibeah.

10:2  Hosea was prophesying in the reign of Ahaz –  1:1 –so maybe we are not surprised to find the same idea found here as in 2Kin 17:20 –where the historical record says that Ahaz was spoiled by the Assyrian.

v.10 - Just what does it mean to be fruitful in this context? When Adam and Noah were told to be fruitful, it was a literal requirement for the filling (or re-filling) of the population of the earth. Surely the requirement on us is the same, that we might be fruitful in bringing many to share the fellowship that we have with the Father. Rom.1:13, Phil.4:17

1:23 The seeming all embracing phrase 'under heaven' has a quite specific use in Scripture. The following references demonstrate the universality of Yahweh's judgement. Genesis 6:17 Exodus 17:14 Deuteronomy 7:24 9:14 25:19 29:20 2 Kings 14:27
Not that it always speaks of the whole world as a place but rather that the judgment that is to come is complete
Thus the use in Ecclesiastes 1:13 extends this principle to speak of those things which are happening in His domain.
The two New Testament references Acts 4:12 Colossians 1:23 expand the theme to show that the Father is indeed concerned with salvation for those who will see that life without Christ is vanity.

1:6 'bringeth forth fruit' - the purpose of the proclamation of the gospel is the bearing of fruit. This fruit produces glory to God so also in v 10 we should walk worthy of the Lord. He has called us to a high calling and standards are expected of us.

:27 'Christ in you' is what we should seek to achieve now, in this life. See also Galatians 4:19 . This is our aim now so that the 'hope of glory' may be achieved when Christ returns. If we cannot or do not develop Christ in us now we will not be with him in the kingdom.

Sometimes we suffer, and we don't know why. Paul suffered a lot, and he knew why. He was suffering for his brothers and sisters. Yesterday in Acts we read how he ended up in Rome through his suffering. He was now in a position to talk to, exhort, and encourage a very young church. He did this whilst in a prison awaiting the death sentence.

In v24 Paul says that he rejoices in his sufferings for them. He recognised that his sufferings were for a good cause. If Paul had not suffered, then we would not have had the letter to the Romans, or in fact any of his new testament letters.

We can suffer for one another too, taking the example of Paul, and of Jesus ( 1 Peter 2v21 ). We can do things to help one another, which actually cause us harm or discomfort in some way. The most common example of this is the discomfort of apologising to one another, or the hurt our pride suffers when we back down in an argument. We can suffer directly by being so concerned by the wellbeing of one another, that we neglect our own health, or simply have no time to indulge ourselves anymore.

We can choose how much we suffer for one another. It is something we can regulate, and measure out. It is therefore something we can do with joy, knowing of the benefits our own suffering is bringing to others, and knowing that we suffer of our own freewill.

!1:21 We do well to remember that it is we who have alienated ourselves by our wicked minds. The fault is not God's - but the resolution is

V.23 - cautions about drifting from the hope of the gospel.

V.1 "apostle" a messenger, a witness, one who is sent out. It was God's initiative. Truly an apostle of Christ, sent out by Christ. Acts 9:15

V.2 Colosse was located close to Laodicea and about 160 km east of Ephesus, in SW present-day Turkey.  The letter was written by Paul from Rome in about 62 AD. 

Paul had to counteract several erroneous beliefs which were being espoused by the Colossians.  If such error were held today, there would be a rush to disfellowship.  However, Paul was interested in correcting error not asserting self-righteousness.  This something for us to consider. 

1:12  When we despair that we are ‘good enough’ to be in the kingdom we do well to remember that it is the work of the Father – not our own strength – that makes us acceptable. His work was to give Jesus. Of course this is not to suggest that salvation is automatic. It requires work from us – but not the work of self justification through doing what we think God wants. Rather it is the work of faith. Living a life that pleases the Father because we want to please Him.

1:15 In presenting Jesus as ‘the image of the invisible God’ Paul echoes a well repeated theme in the New Testament. No man has seen God but Jesus ‘declared’ him John 1:18. However Paul is not saying that Jesus looked like God. Rather the emphasis is that Jesus behaved like God. He displayed God’s character. The implication being that so should we.

1:13    In saying we are ‘translated’ into Jesus kingdom Paul uses a word <3179> which elsewhere is translated in ways which indicate that the word means ‘moved’. We need to be careful that in resisting the wrong idea that the kingdom of God is the Christian Church today that we forget the high calling to which we are actually called now.

V.2 Paul wrote this letter in 62 AD. About one year later, Colosse was completely destroyed by an earthquake. Laodicea was also destroyed. The cities were rebuilt, but Colosse became Chonos. Laodicea seems to have retained its name, as it is mentioned in Rev 1:11. Revelation was written by John in about 90 AD.

V.13 Some believe that the kingdom of God is a state within oneself. The Kingdom of God will be a real kingdom on earth when Jesus returns. He will be the king and will rule over all the earth. What is meant in this verse is that Jesus has brought us out of sin and placed us under His righteous leadership. If we live by His rules, then we will be eligible for entry into the Kingdom that He will bring when he returns to earth.

V.16 Those who believe in the Trinity point to this verse and quote all things were created by him as proving that Jesus was God. But, if we look into the preposition by, we see that it means by reason of or for the sake of. Yahweh, who knows all, did create all things with His son in mind.

1:5 The ‘hope’ laid up in heaven is not saying that we will go to heaven to receive the rewards. Rather it is the place where our treasure is – Matt 6:21- and when Jesus returns he will bring the reward with him – Rev 22:12

V.15 claims Christ to be the firstborn of every creature. Indeed He became the firstborn, or first begotten, when His father raised Him from the dead (Psa 2:7; Acts 13:33; Rev 1:5). He is the first of all those (every creature) who will receive like treatment (1Cor 15:20-23).

Now immortalised and sitting at His father's right hand, Jesus is controlling worldly events (Heb 2:8; 10:12). That is what vs. 16 and 17 are telling us.

The phrase before all things is not an indication that Jesus physically predated all things, as the Trinitarians believe. It means that Jesus is presently the head (higher in rank) of all things.

1:23 That the gospel was preached to ‘every creature’ echoes the language of Mark 16:15

1:15   The ‘image of ... God’ catches the creation record Gen 1:27 where Adam was made in the image and likeness of God. Jesus is the second / last Adam.

1:21   We should remember that those who are not ‘in Christ’ are classed as ‘enemies’. This view is seen also in Rom 5:10 Unless we can see that relationship with god we will not appreciate the value of being ‘reconciled’.

Col 1:13.

How have believers been translated into the kingdom of God's dear Son since the kingdom has not yet been established?

Paul must have known, as well as anyone, from the many Old Testament passages that speak of it, that God would one day in the future establish His own kingdom on the earth. And that is the meaning of the term as he uses it in v. 12 -

"...giving thanks to the Father, who has qualified you to share in the inheritance of the saints in the kingdom of light."

For if believers are qualified to share the inheritance of the kingdom, it must be a future occurrence since, by definition, one can only inherit something at a future date. See Gal 4:1,2 as one Biblical example of this meaning of "heir".

Notice in the first part of v. 13 where Paul says that God has rescued us from the dominion of darkness. Now though that is true in one sense (their coming out of the darkness of the world and believing the gospel and being baptized into Christ), it is not to be taken as an absolute since the perfection of our nature will not come about until a later time. So then isn't the same to be said for the 2nd half of the verse? In one sense, we have been "brought into the kingdom of the Son He loves" in that we have accepted and believed the gospel of the kingdom and have become, as Peter puts it (1Pet 2:9) - "a royal priesthood", but in the absolute sense, since Jesus has yet to return to reign as king on earth and have us be "kings and priests" to reign with him, then it must be a partial sense at best.

And likewise in the incident with Jesus, Peter, and paying the tax (Mat. 17:24-27), Jesus' question to Peter was -

"From whom do the kings of the earth collect duty and taxes - from their sons or strangers?"

And Peter said, "from strangers." And Jesus said, "Then the sons are free. Nevertheless, lest we offend them, go to the sea, cast in a hook, and take the fish that comes up first. And when you have opened its mouth, you will find a piece of money; take that and give it to themfor Me and you." What was the basic lesson here that Jesus was trying to instill in Peter? Wasn't it that he - as well as Jesus, of course - was royalty and by any nation's thinking, royalty doesn't pay taxes but receives them? Nevertheless, we will pay, for though we are royalty of a future kingdom, this order of things is not ours, and we don't want to do anything that could cause offense.

One more point along this same line of thinking. Think of David being anointed by the prophet Samuel to be Israel's king early on (1Sam 16) but not actually becoming king of the nation until Saul's death many years later (and then only over the whole of the 12 tribes after Ishbosheth's death after that.) But wasn't he really, in a very important sense, "king" from the time God chose him? So in an important sense we, as believers in Christ, are now in the kingdom while we await the time when we will hear those words of our Lord, "Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world" (Mat. 25:34).

1:15     Having spoken of Jesus as the “image” of God echoing Gen 1:27 as I have previously commented we notice also that he was the “firstborn of every creature”. This idea draws together the promise of God associated with the promises to David, quoting Psa 89:27 and the idea of the creation. In making these links we see that Paul is speaking of the pre-eminence of Jesus in His plan right from creation. He was going to bring forth a man in His image who would be raised from the dead – see the way that Jesus speaks of himself being the “first begotten” in Rev 1:5

Col 1:10 so often we only look at a few words in one verse without reading the verses around it when we consider a word like fruitful.

In order to be fruitful we need to read v9 where we see the need for knowledge first then wisdom which will prove fruitful.

Gen 1:28 links up here for the need to be fruitful, but it isnt talking about having children there is a comma between fruitful and multiplying, Gen 1:28 tells us man was made to have dominion over the beasts of the field, in others words being fruitful is dominating the carnal mind represented by the serpant but again we must read the verses around it, v26 talks about man being in the image and likeness of God. We are to try and develop a mental capacity that reflets the likeness of the father and the lord Jesus Christ, we can only be fruitful by manifesting God, and we can only manifest God by seeking knowledge and wisdom by his word.  Thats what Adam and Eve were to do but failed.

1:24     The idea of rejoicing in suffering is foreign to our natural way of thinking. However if we are Jesus’ disciples we should see the trials of this life as being for our benefit. The way in which we respond to problems is part of our developing the mind of Christ. 

1:7-8    The way in which Epaphras shows Paul the way that the Colossians loved “in the spirit” indicates a quality which has to be followed. The Colossians had not met Paul. However, because he was their brother in Christ, the loved him. This is how we show our love for God. 1Pet 1:8, 1John 4:20

GOD'S WILL FOR YOUR LIFE

Paul knew what his calling was. This is how he began his letter to the believers in Colosse: "Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother, to the holy and faithful brothers in Christ at Colosse." (Col 1:1-2). Paul's purpose was to go out and preach Jesus Christ. He was an apostle. He was sent out to preach. Being sent to tell people the good news was God's will for Paul's life.

It is all very well knowing what God's will for Paul's life was, but what about our own? What does God want from us?

There are certain things that God wants from all of us. He wants us to be faithful and holy; He wants us to love each other, and to share the good news with the people around us. But Paul had a very specific commission.  How do we know if we have one, and if so, what is it?

Start by praying that God would show you what His will for your life is.
Examine where the passions in your heart lie - is it preaching, serving, families, Israel, encouraging, cooking, Bible study or something else?
Listen to where people say your talents lie.
Then seek opportunities to use the gifts God has given you to serve Him.
Start small, volunteer, but do whatever you can to fulfil God's will for your life

1:17    There is only one other place in scripture where we come across “the power of darkness" and it is on the lips of Jesus – Luke 22:53. Our deliverance is from those evil powers which killed Jesus.

1:8        Loving ”in the spirit” is showing love to our fellows on the basis of our understanding of the gospel message and its requirements.

Col 1:24

“Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body’s sake, which is the ecclesia.”