Comments for June 17

v.25 - This verse represents the very worst of human nature, but it is here to shock us into the realisation that this is the way of the world, and that the outcome thereof is death. This was, indeed, the reason that this very odd act of dividing her amongst the tribes of Israel took place - as a warning to all of the outcome of human lusts. Jer.5:7-8, Hos.7:4-7, 9:9, 10:9, Eph.4:19.

v.18 - Notice the repetition of Benjamite, Gibeah and Bethlehem in this chapter. We are seeing elements of Saul's origins and also hints about the location where David came from. The book of Ruth, as we know, shows us the origins of David clearly.

v.20 - One wonders what their fate would have been had they stayed in the street all night! And this was a city of the Israelites, not of the nations round about, which they had sought out carefully. One wonders if they would have fared better had they stayed with the heathen. We must take a lesson from this and be sure to treat those who are in the household of faith in a better way than the world would do.

19:25 The behaviour of the men of Gibeah are as depraved as the men of Sodom (Genesis 19)

:29-30 It is significant that Saul - a Benjamite - did something similar with the yoke of oxen (1 Samuel 11:7) when he wanted to bring Israel together. Whilst Saul imitates the actions of the Levite he is hardly using a good example.

19:10 Jerusalem is called 'Jebus'. We have already established on an earlier occasion that this section of Judges is early chronologically. Early in the time of the Judges whilst Judah was able to take Jerusalem 1:8 whereas Benjamin had not been able to take Jerusalem (1:21) so we see a picture of a divided city. So the Levite coming to Jerusalem must have anticipated going into the part of the city that was still under Jebusite control.

V. 16 Perhaps the old man's hospitality was quickened by learning the stranger's occupation, (a Levite) and that he was on his return to his duties at Shiloh. 

Judg 19:1 says there was no king in Israel.  It implies therefore that a king or Judge would have led the people in a more Godly way.  What a terrible blot on Israel's character this incident is.  Sexual sins are abhorrent to God, and have been so since the Garden of Eden (Gen 2:24)

V.1 There was no king in Israel and the people were guilty of deplorable behaviour.  There is no king in Israel today, and the world is guilty of the same lawlessness.  Only when the Lord Jesus returns and assumes His kingly role in Jerusalem will this wanton behaviour cease.

How had this terrible atrocity occurred on the hallowed soil of the promised land? Is it possible that the events recorded in the previous chapters, related to a Levite in the mountains of Ephraim (Judg 17:7-9), should also relate to this Levite? Notice he also came from Ephraim, and like the one in chapter 17, had links with Bethlehem (Judg 19:1).

19:20   So even in the midst of the evil city of Gibeah there was one faithful man, willing to bear the cost of caring for the man of God knowing that otherwise awful things would happen to him. Likewise in the ecclesia. No matter how sick it might be one might imagine one can always find at least one faithful brother or sister. We should not assume that everyone in an ecclesia is tarred with the same brush, so to speak.

Judges from chapter 19 on is separate from the previous chapters of the book and perhaps has Messianic echos along with with Genesis 19 [a fellowship meal, those in the house (in the kingdom of God?), willing to sacrifice the innocent (virgins) similar to Christ's sacrifice, the blind seeking to get in the door (John 10:7,9) which perhaps echoes those who won't find Christ or enter the kingdom; the destruction of the wicked in Sodom and Gomorrah perhaps echos the destruction of the wicked when Christ returns, etc.] and 1Samuel 9-11 which is perhaps somewhat sarcastically Messianic [the anointed king, instead of his being on donkeys he lost them 3 days ago, fit for service (30 in number), great tree (of Tabor), 3 men, 3 loaves of bread, skin of wine, changed into a different person, must wait till 7th day, a pair of oxen cut into pieces and covering all Israel, etc.].

Perhaps there are several levels of interpretation for Judges 19. One interpretation is the Levite echoes Christ as a sinless spiritual priest while the unfaithful concubine from Bethlehem v.1-2 to which the Levite was joined refers to Christ's fleshly nature which died outside the door (of the father's house) having been sacrificed v.27 and the blood of the sacrifice covered all Israel v.29-30 including some Gentiles (for the hope of Israel) in "Jebus" <2982> which would soon become Jerusalem.

Looking a bit closer, v.18 the concubine/Levite from Bethlehem but going to the house of the Lord.  v.3 the 2 donkeys etc perhaps echo the start of the triumphal entry (Matt 21:1,2,3,17).  V.21 we have the washing of feet (John 13:5). V.4-5 3 days eating, drinking and sleeping perhaps echoing Christ's sacrifice, rising up comforted (or refreshed) early after the third day (i.e. resurrection). v.8-9 the #5 is thought by many to indicate mercy and grace. V.10-12 went to the Jews.  V.12-15 should have been safe/welcomed in towns of Jewish brethren but refused hospitality v.15,18 (Matt 8:20). V.19 bread and wine - perhaps this was a fellowship supper (it was evening v.16) of the faithful with Christ in their midst. V.22 perhaps this echoes the wicked shut out of God's house (similar to Gen 19) who killed Christ.  V.24-28  the Levite/virgin perhaps echo Christ who lives while the in bondage concubine (Christ's fleshly human nature tempted in all points as we are Heb 4:15) is sacrificed, laying until daylight.  V.29 perhaps the idea of cutting up into 12 parts suggests the sacrificial shedding of blood that was offered to cover all Israel and those Gentiles whose hope is in the Israel to come.

19:3 ‘Friendly’ means ‘to the heart’ see margin. It is the same word as is used in Ruth 2:13. The Levite was going to make an appeal to the feelings of his wife.

19:29  Was the man right to chop his wife up and send her parts throughout Israel? The record makes no comment. Was there no other way in which he could have alerted the nation to the evil of the men of Gibeah? What do you think?

V.2 The Levite had no compunction in sacrificing his wife to save his own skin.  Perhaps, he felt little obligation towards her since she had played the whore against him before. 

V.24 The Levite's behaviour, and that of his host in offering his virgin daughter, was deplorable.  The protection of a guest, in the Near East, was of utmost importance, but this behaviour cannot be condoned.  

The Levite was not beyond further atrocity by chopping up his dead wife and distributing her parts to the tribes of Israel.  His violent protest against injustice was indeed hypocritical.

19:5-11 The insistent hospitality which delayed the Levite leaving with his concubine was the cause of the problems. He did not have enough time to make the full journey home and so had to break his journey that evening. Se we might say that procrastination was the cause of his problems. If he had been diligent to do as he had said he would not have had to lodge in Gibeah. It is always best to do the job planned at the appropriate time rather than putting things off.

V.2 Bethlehem-Judah was earlier called Ephratah or Ephrath (Gen 48:7).  After the town was conquered by Israel, it became known as Bethlehem-Judah.  The reason that Judah was tagged on was to avoid confusion with another town called Bethlehem which was in Zebulun (Josh 19:15).

Vs.2,3 Israel was doing its own thing and not paying any heed to the Law.  According to the Law, the Levite should not have taken his concubine back (Deut 24:4).

V.10 The phrase which is Jerusalem (KJV) must have been added to the text at a later time.  During the time of this incident, Jebus was still in the hands of the Canaanites (See also Judg 1:8).

V.12 Gibeah means hill.  It was a town just north-west of Jebus, in the territory of Benjamin.  It is interesting that this chapter begins with the statement that: there was no king in Israel (v.1). Gibeah was the hometown of Saul, the first king of Israel (1Sam 10:26).

V.22 The word Belial (KJV) is presented as a personal noun.  In Hebrew, there is no suggestion that it should be translated that way.  The word means worthless.  Modern versions have translated belial differently.  For example: worthless (ESV); base fellows (ASRV); worthless fellows (NASB).  And so, any worthless (wicked) men are called the sons of Belial, while wicked women are called the daughters of Belial (1Sam 1:16).

19:2  The behaviour of the ‘concubine’ matched the way in which the nation behaved towards God. So her treatment by the men of Gibeah matches the way that the nations inhabiting the land of Canaan treated Israel. The behaviour and treatment of the concubine stands as a metaphor for Israel’s behaviour and punishment.

19:16  We know nothing of this ‘old man’ however, by entertaining strangers he showed the love of God – Lev 19:18. That his name is not known does not matter. He is known to God. Likewise we may not be known by those around us – no record kept on earth. However the father knows the names of His faithful children.

19:14  In saying that Gibeah belongeth to Benjamin we are being introduced to the tribe of Benjamin who are going to figure significantly, and not for good, in the subsequent events. 

19:4-6 The seeming casual comment that they did “eat and drink” maybe camouflages a more sinister activity – namely that they were ungodly in their behaviour. The vast majority of time in Scripture when it is said of people that they “are and drank” we see that the eating and drinking was associated with Godless behaviour – some examples are Gen 25:34, Judg 9:27, 2Sam 11:13, Matt 24:49

19:1    Of course there was a king in Israel. It was God. Do we think of God and His son Jesus ruling our lives now? Or do we think of Jesus as “our coming king”? Of course he will be our king when he returns but do we have to wait for that time to have our lives ruled by the teaching of Jesus?

19:3-10  Whilst the Levite had gone to “speak friendly” to his concubine the record has no account of him speaking to her. Rather it focusses on his interaction with the father of the concubine.

19:1-2  Indeed this was a time when there was no king. The Levites were to be God’s representatives. The way the concubine #played the harlot’ and so affected her relationship with her husband was a pattern of how Israel responded to God, their husband.

19:28   the man seems to have little concern for his concubine. Surely he must have realised that she had been out of the house all night and that lying on the threshold of the house was not a good omen. However all he can say, it seems, is “get up we have a journey to take”.

19:28 the dead concubine on an ass – a woman who seemed to have little concern for the things of God – contrasts markedly with the first woman we see on an ass in the book of Judges.Judg 1:14 – where Achsah was concerned for an inheritance.

19:6,8 Notice the repetition ”both of them” there was fellowship between the man and the father of the woman -  but where is she? Clearly the woman’s father was more interesting to the man than was his wife / concubine.

19:30 The nation of Israel was one big family. They were all related to each other. However scattered throughout the land and seemingly focussed on their own interests, were unaware of how the men in Gibeah behaved.

Communication – not snooping or being nosey – between fellow believers is an essential part of faithful worship of God.

19:3  Whilst the Levite had gone to speak “friendly” to his concubine we do not read of him having any conversation with her at all. The only time he spoke to her was when she was dead! -  19:28.

19:12  So, as we have seen already, we are at a point in time early in the days of the Judges. Judg 1:21 advises us that at this time the tribe of Benjamin had not taken control of Jesus.

19:8 As we read the interaction between the Levite and the father of his concubine we see it was they two who communed together. And now the meal is just between “both of them”. What is not said is as significant as what is said. The concubine was not part of the fellowship. Both the Levite and the concubine’s father viewed her and the whole matter simply a transaction.

v.28-29 - Here we have the conclusion of the praise of God that has taken place in recognising his greatness throughout the chapter. This is just the same way for us, hence the reason we should start every approach to the Lord in praise and recognise our consequent complete dependence on him for all things. v.24, 44:9-20, Ps.115:4-8.

v.23 - The call to ‘shew the things that are to come’ is the basic challenge of Yahweh which proves His existence. This is the power of prophecy. However there is a moral dimension to His claims for v27 He will bring ‘good tidings’ which contrasts with the immorality associated with idol worship.

v.10,13,14 - The call to 'fear not' is also in these places in Isaiah - 12:2, 43:1,5, 44:2, 51:12,13

Notice the way in which names are played upon.

We will have noticed this already in Isaiah 7 and 8.

41:28 Notice the 'man' crops up again. We met him in 32:2.

The challenge to the idols as to whether they could foretell the future was a real challenge to those who made and worshipped the idols. God had already shown that he could foretell the future. One might have thought that Israel would have quickly realised that the idols were powerless. The reason why they did not is because they had made idols 'in their own likeness'- that is they worshipped themselves when they worshipped idols.

V.14 It is interesting to note that Israel (God's son in the national sense) is called a worm.

In Ps. 22:6 Jesus (God's only begotten son) describes himself as a worm. The Lord is describing himself as a reproach.  Indeed, as he hung on the cross he was made to be sin (who knew no sin) (2Cor. 5:21).

The colour representing sin is scarlet. The word for worm in both the cases cited above is tola. This describes the voracious maggot from which is extracted the scarlet colour used for dyeing garments. 

This is the connection of the worm = colour = sin in the above passages.

41:8 Against the background of idol worship God calls Abraham 'my friend'. Why was this? Well God said of Abraham (Gen 18:19) that he knew he would teach His laws to his children. This stands in stark contrast to Judah at the time of Hezekiah.

V.25 "call upon my name" Acknowledge Me as God, and attribute his success to Me; this he did in the proclamation. Ezra 1:2 This does not necessary imply that Cyrus renounced idolatry, but hearing of Isaiah's prophecy given 150 years before, so fully realized in his own acts, he recognized God as the true God.

V.10 " Fear not for I am with thee" V.13, 14 "Fear not; I will help thee" V.17 "I will not forsake them". These words of encouragement for His people are not unlike those spoken to Israel by Moses as they prepared to cross the Jordon (Deut 31:6)  We, like the believers in the first century can also be comforted by the same words (Heb 13:5).  

What a wonderful thought in Isa 41:13!   God will hold Israel’s right hand.  God often describes His actions in the same way as a person would describe his actions.  That’s the way we can understand it.  But in reality the Lord God is far above our thought.

41:1  In the last verse of the previous chapter Isaiah has spoken of those who ‘wait upon the Lord’ renewing their strength. He now pleads with the people that they might do just that – they should ‘wait upon the Lord’.

The LORD will once again reveal Himself as " the redeemer, the Holy One of Israel"(V.14), a guarantee that redemption would one day be final and complete, when their land would become fruitful (V.18,19), and Israel themselves would become "the right hand of righteousness" (V.10) 

41:8This is one of three occasions when Abraham is spoken of as God’s ‘friend’ –2Chron 20:7, James 2:23 and here. So being counted righteous Abraham became God’s friend. Where do we stand in this respect? Jesus calls us ‘friends’ if we keep his commandments – John 15:14

41:8 Even though it is stated on numerous occasions that Abraham was God's friend, we never realized what a powerful statement this is. The Hebrew word for friend tells us a lot. It is AHAB (157). It is the same word used in Gen 22:2 where it is translated lovest describing Abraham's relationship with Isaac. We can compare God's love towards Abraham, being the same as Abraham's love towards his chosen son Isaac. We all realize that Abraham was one of God's chosen sons. Bro. Peter's comment (above) using John 15:14 certainly adds to the power of this verse.  

41:17 The idols that the people had been encouraging each other to follow were unable to hear – Isa 45:20 - but God will ‘hear’ Israel’s cries.

V.25 The invader (Babylon) is said to come from two directions: north and east (the rising of the sun).  This seems contradictory.  However, the word north is translated from the Hebrew word tsafon which means hidden (dark), and is meant to convey gloomy (foreboding). And so, north transmits emotion whilst east describes direction.

41:6-7 Here is a perversion of the requirement of the law to love thy neighbour –Lev 19:18 – Their encouragement of their neighbour was to make idols. However the law had required that if their neighbour suggested they follow idols they should be put to death – Deut 13:6-9

Vs.2,25 These verses refer to Cyrus who would defeat Babylon and rule in its place.

V.3 …the way that he had not gone with his feet (KJV).  Cyrus had not ventured westward until he began his conquering path.

V.4 When Cyrus started on his campaign to conquer, the idolatrous nations were fearful.

Vs.5,6 Men of these fearful nations set about to make new idols to ward off Cyrus.

Vs.8-10 But, Israel, Yahweh’s chosen, should not fear because Cyrus is coming as a liberator.

V.26 Cyrus’s being righteous (KJV) does not imply that he forsook idolatry.  It simply means that Cyrus was a just and lawful ruler.

41:10,13,14 The repeated ‘I will help thee’ plays on the meaning of the name of Hezekiah – helped of God.

41:27 The one who ‘bringeth good tidings’ is clearly Jesus and develops Isa 40:9

Isa 41:4

"...I am the LORD (Yahweh), the first, and with the last; I am he."

The LORD is manifested in the first, i.e. Christ the alpha with the last ones, or the immortalized saints the omega (Isa 44:6; Rev 1:8).

41:28  Here and in IIsa 63:5 we see the prophet is moved to observe that Israel could not produce a saviour. The reason given here is that the people were ‘vain’ – that is self seeking.  When Jesus was sent he was just the opposite. He sought God’s will, not his own.

41:2   The “righteous man from the East” in the short term was Cyrus who would bring Israel back from Babylon – remember Isaiah is saying all of this before Israel were taken captive by the Babylonians.

41:9   Isaiah, in speaking of the one God has chosen, is speaking of Jesus as can be seen from the way in which Peter uses the idea – 1Pet 2:4

41:11-12          The Assyrian was the one who oppressed Israel and Hezekiah. God’s assurance of their demise was fulfilled when, first, they did not capture Jerusalem and, second, when the Assyrians were subdued under the Chaldeans.

1. Isa 41:1 - challenge to the islands (coasts of the earth); nations meeting at the place of judgment.

2. Isa 41:2 - it would appear God raised up Cyrus (Isa 44:28;Isa 45:1) a type of Christ; some have suggested Abraham not Cyrus but Abraham came from the north not the east.

3. Isa 41:4 - "the first, and the last; I am he" (perhaps this is Christ Rev 22:13;Rev 1:8;Isa 41:27); Christ came in his Father's name (John 17:21).

4. Isa 41:5 - history repeats itself with Babylon and a future Babylon (i.e. Rome).

5. Isa 41:8-11 - (Gal 3:29); V8 (Luke 3:8 = Abraham and seed of Abraham); V8 (NIV) "O Israel, my servant, Jacob, whom I have chosen, you descendants of Abraham my friend"; V8 it seems Israel in Abraham is God's servant in a national sense; Vs 8,10 serve out of love or fear (Exo 20:19-20 fear can = reverence; no fear of death in love); V9 (NIV) "I took you from the ends of the earth, from its farthest corners I called you"; V10 (NIV) "I am with you...I will strengthen you and help you"; V11 (NIV) "...those who oppose you will be as nothing and perish."

6. Isa 41:13 - (NIV) "Do not fear; I will help you" (is this meant for Israel, Christ, or both?)

7. Isa 41:14 - (NIV) "worm" (reminds of Christ and his sacrifice) as noted by Michael Parry in his 2003 comments.

8. Isa 41:15 - things undesireable will be removed; Luke 3:16-17 Christ burning the chaff and gathering the good wheat (saints), Luke 3:17 "fan<4425>"

9. Isa 41:16 - the poor and needy will not be forsaken.

10. Isa 41:17-20 - the end of the spiritual drought with the beginning of the millennial jubilee (John 7:37-39;John 4:7-14) and the saints will be the trees of righteousness (Isa 61:3;Isa 55:13;Rev 22:12); V17 God will provide water for the needy; V18 the spiritual and natural wilderness/desert and dry land will be refreshed with spiritual and natural water;

V19 faithful believers must be good fruit bearing trees (Israel lacking fruit would be punished andscattered by Rome in 70AD Matt 21:18-22;Mark 11:12-14,20-25;Luke 3:9;Gal 5:16-25).

11. Isa 41:21-24,29 - the folly of worshipping idols, God challenges the 'other' gods; V22 the former things and the latter end all center in Christ who is the alpha and the omega (Rev 1:1,8-11;Rev 22:12-16); V23 the leaders of Israel did nothing to show they were gods (Psa 82:6;John 10:30-36).

12. Isa 41:26-28 - God to give Christ to Jerusalem with good tidings (Isa 41:1 seems to refer to Israel in Abraham, but Isa 42:1 "my servant...mine elect" seems to refer to the future Christ which is a product and ensign of Israel in Abraham).

41:6-7 All that combined effort to make an idol that could do nothing! Contrast this with the God who, in this chapter, offers help Isa 41:10,13,14

41:8     In the same way that Abraham was God’s “friend” Jesus speaks of us – John 15:14. The qualification is that we, like Abraham, keep God’s word and do His will.

41:29  Isaiah – 44:9– develops the point about the emptiness of idols by saying that those who make them are just like them. They lack wisdom and judgment also.

41:6-7  Whilst we see people helping each other they not doing a good thing. We need to be discerning when invited to help in a project. We must ask whether the project fits with right worship and behaviour or not.

41:4 “I the Lord … am He” is the challenge that Yahweh makes to Israel. Who are tempted to follow the gods of the imagination of the minds of the nations round about them. We have the same challenge. There are so many “experts” telling us things, some of which contradict what the Bible says. In the end it is a matter of trust. Do we trust the inspired words of God or the fallible words of men?

41:25 Revelation 16:12 quotes the phrase “the rising of the sun” with two Greek words meaning `sun’s risings’, translated “east” in the AV. Just as Cyrus captured Babylon by drying the Euphrates leading into the city so Christ and the saints will destroy the latter-day “great Babylon” (Rev. 16:19), the route to which will be the dried up “Euphrates” (Rev. 16:12), that is, Turkey and the former Ottoman Empire. 

41:15 the “mountains” speaks of nations that are opposed to Israel. This will happen when Israel has turned back to Yahweh –Isa 41:1 speaks of this time when her strength will be renewed.

41:10,13,14 How do we think God “helps” us? And if things do not work out as we hoped do we think that God has not “helped” us?

He will not test above what we can deal with – 1 Corinthians 10:13 – We can pray that we are not led into temptation but deliver us from evil things Matthew 6:13. It is in our power to ask God to “help” us to avoid things we will not be able to withstand. Sadly we tend to think that we are strong enough to resist some temptations. Rather we would do well to really recognise our weaknesses and pray specifically in the way scripture teaches us to be specific about our needs.

41:13  Here and :10 and 50:7 God reassures Israel that they need not be afraid and also tells them that he will help them. When a marauding army – the Assyrians – are working through the land overpowering all towns before them it would be easy to be afraid.  The assurance from God would be a great comfort to those who trusted Him, but of no assurance at all to those who just looked at what they could see with their eyes.

The lesson for us is to disregard what fearful things we can see by believing t=our God who assures us that He is with us for our eternal wellbeing.

41:4 this is the first of three times that Yahweh speaks of Himself as “first and last” – see  44:6, 48:12 – The focus is on His eternal nature and, consequently, His supremacy. When combined with the repeated Creation language in this area of Isaiah we see the basis for His claims.

Is this how we view our heavenly Father? He is the supreme one because he has created everything and has always and will always exist.

3 v.1 - We must expect to be alienated from the world in our thinking because they know not Christ and his ways. We should indeed be behaving a way that is alien to the world. If we are not, we are in the world. And look at the advantages of being out of the world - v.2,3. ch.4:9,10, Rom.5:8, 8:32.

3 v.6-9 - John here returns to the contrast he highlighted in chapter 2 which we spoke of yesterday. The focus is on 'as [a man] thinketh in his heart so is he' [Proverbs 23:7]

4 v.21 - The commandment which we have received of 'him' is actually from Jesus. Jesus draws together two commandments Deuteronomy 6:5 'Love the Lord' Leviticus 19:18 'Love thy neighbour' in [Matthew 22:37-39]. This is what John is drawing on.

3:12 Here we have in 'slew his brother' quoting Genesis 4:8 and 'Cain' more references to the behaviour of Cain who did not love his brother. So the example of Cain forms the basis for 3:15 'whoso hateth his brother is a murderer'.

4:4 in speaking of overcoming John is using a key word which occurs a number of times in the letter

1 John 2:13 2:14 4:4 5:4 5:5.

So we should not think of ourselves as failures. We are overcomers and as such are in a wonderful position.

3:1 If we truly are the 'sons of God' then we should not be surprised when the world does not 'know' us. Conversely if we feel comfortable in the world then we might reflect on whether we truly are 'in him'.

4:5 We learnt (3:1) that the world does not 'know' the sons of God. That is because the 'world' speaks a different language. This contrasts with (4:6) the language of the servants of God. So we have to reflect on what language we speak.

1John 3:7. This is the third time that the apostle uses this word “planao’ (4105) in this epistle. It is translated deceive here and in 1John 1:8. In 1John 2:26 the translators use the word “seduce”. One of John’s concerns as a shepherd was the safety of the lambs. They must not allow themselves to be led astray.

1John 4:18. The word fear here means; fright, or alarm. As faith and doubt cannot exist together in the heart or mind of a believer, so love (agape) and fear have nothing in common.

3:1 'behold' is a recurring idea throughout this and the next chapter :2 appear twice and see. :6 'seen' 1John 4:12, :14 'seen' :20 'seen' twice. John is focusing on the reality of the risen Lord Jesus Christ who, by now, many of his readers would never have seen.

4:1 'try the spirits' catches the sentiments of Deut 13:1-4 where the Jews were encouraged to measure what they heard against their understanding of Scripture.

3:14 'we have passed from death to life' quotes John 5:24. This is another place where John is expounding the words of Jesus as recorded in his gospel.

4:2 'in the flesh' means as a human - like Adam. As time went on heresies arose one of which said Jesus was a God during his time on earth. Possibly out of a desire to exalt Jesus in the eyes of man. However Jesus' strength is more exalted if we realise that even though he could have sinned he chose not to.

3:2,3 Is our fervent hope to be like Jesus?

3:8  Christ came to destroy the works of the devil (Gen 3:15).  Those works were the fleshly sins that came into play through the fall of Adam and Eve at the beginning of human history.  Christ was successful in overcoming the devil (sin in the flesh) and paved the way for us (Col 1:18). 

3:15 John emphasizes the importance of brotherly love.  He equates hatred of one's brother to murder which has no part in the kingdom.  We cannot love God without loving our brethren (4:20,21).

3:4 In saying ‘sin is the transgression of the law’ John is not providing us with a simple definition of sin. Rather he is reminding Jews that if they are relying on the law then they are condemned (Rom 6:7)

4:6 John had to contend with brethren who opposed the gospel message. In saying ‘he that is not of God heareth us not’ John is appealing to his apostleship and so marking those who are antichrist in his day. The antichrist in his day were those brethren who would not listen to the gospel message and respond accordingly.

3:3  Having recognised the need to ‘purify’ ourselves we need to know how to do it. David shows us – Psa 119:9 – by giving attention to Scripture.

3:15  The idea of hate being the same as the act of murder draws on Jesus’ own words – Matt 5:21-22

3:8 The word devil is translated from the Greek word diabolos and means slanderer. 

The serpent slandered Yahweh when it told the lie: Ye shall not surely die (Gen 3:3,4).  All those who choose not to obey Yahweh's commands are of the devil, as they follow the serpent's behaviour. 

There is no supernatural being called the Devil.  Man has been given a free will and can choose to do good or evil.  This is part of human nature. 

4:3 Jesus was a man - flesh and blood like you and me.  God is a Spirit being (John 4:24).  The flesh and spirit are at war with each other (Gal 5:17).  Given these circumstances, how can anyone assert that Jesus is God?

3:8 Jesus destroyed the works of the devil in himself that righteousness might be imputed to us. The work of Jesus was to bring many others into the position he is in even though they cannot achieve it by their own efforts.

1John 3:12speaks of Cain. Why did he kill Abel? “Because his own works were evil, and his brother’s righteous.” This is an interesting comment on Gen 4:1-8. We are not told in Genesis that there was a law which said God wanted an animal as a sacrifice, and not garden produce – but there must have been such a law. Or else John would not say that Cain’s works were evil, and his brother’s righteous. God’s laws in the early days are a fascinating study. We ARE told that there was a marriage law (Gen 2:24); a “Clean and Unclean” law (see Gen 7:2); and the expansion of the Sabbath law from Gen 2:3 (where it simply said that God blessed and sanctified it) to where the manna was not given on the Sabbath (so there must have been a Sabbath law for the people, before the Law of Moses) in (Exo 16:22-26). Do we know of any more such laws?

3:9  This does not indicate that a sanctified person will never sin.  What is being stressed here is the matter of continuing to sin.  Heb 10:26 stresses the same thing.  If we do happen to sin, we can ask for forgiveness in Jesus' Name (1John 2:1). 

4:20,21 If one has the means, but fails to help a brother or sister, that one will not enter the Kingdom (3:17).  As our brother Jesus laid down His life for us, we should be prepared to do the same for our brothers and sisters (3:16).  This is a serious consideration.  If anyone is harbouring any ill will towards a brother or sister, then sort it out immediately - eternal life is at stake.

4:15 Confessing that Jesus is the son of God is more than simply making the statement. The confession is seen in the life of the one who makes the confession. If we truly believe that Jesus is the son of God then our lives will demonstrate this also.

No man has seen God but many saw God's son Christ - 1John 4:12;1Tim 6:16;Acts 1:3;John 1:18;John 9:35-37.

3:5      Notice that Jesus was manifest to take away our sins. Whilst it clearly is the case that Jesus came to offer salvation to all we need to appreciate the way in which Jesus identifies with each of us personally.

4:4     In saying that God is greater than the world he expresses a fundamental truth which is seen earlier in 2Kin 6:16 and 2Chron 32:8

4:3     John returns to talk about the antichrist in 2John 1:7

1John 3:2       Notice the play on the word ‘appear’ twice in this verse. Our hope is not ‘seen’ but when our hope is realised then we will be changed into immortal beings.

1John 3:20

“For if our heart condemn us, God is greater than our heart, and knoweth all things.”

Literally this reads: “But when our hearts condemn us...” The word for condemn is kataginosko, # <2607>, and literally means “to note against.” The “heart” as used here is synonymous with conscience. In other words, our heart or our conscience is aware that there is a contradiction between what we believe and how we are living. If our heart or conscience can sense this contradiction, how much more God, who knows all things!

Our conscience is a warning, not a judging, mechanism that what we profess and how we behave is contradictory. We must be conscious of our conscience and act accordingly, so that the Spirit of God may bear “witness with our spirit, that we are the children of God” (Rom 8:16), and that we, likewise, may have our conscience bear “witness to the Holy Spirit” (Rom 9:1).

In 1984 an Avianca Airlines 747 jet crashed in Spain. The “black box” cockpit recorders revealed that several minutes before the crash, the computer-synthesized voice from the plane’s automatic warning system told the crew repeatedly in English, “Pull up, pull up, pull up, pull up, pull up!” The pilot thinking the system malfunctioned snapped, “Shut up, Gringo,” and switched the system off. The plane plowed into a mountain side and 158 passengers and all 23 crew members on board died. How tragic that was, but what a parable for us who receive warning messages from our conscience and decide to ignore it!

“Conscience” comes from the Latin word "conscius ", meaning “knowing inwardly.” The Latin word has the prefix  “con " meaning “together,” and the root " scire " meaning “to know.” So then conscience is co-knowledge with oneself. There is no Hebrew word for conscience or suneidesis, # <4893>. Instead, “heart” is used in the Old Testament in ways that resemble our understanding of “conscience.”  When the Old Testament speaks of a “tender heart,” it refers to a sensitive conscience (2Chron 34:27); the “upright in heart” refers to those with a pure conscience (Psa 7:10), and a “clean heart,” refers to those whose conscience is clean (cf. Psa 51:10).

It is possible to harden the conscience through repeated wrong-doing (cf. Eze 36:26). The conscience becomes so seared that it no longer distinguishes the pure from the impure (cf. 1Tim 4:2; Titus 1:15). This is why it is so important to NEVER ignore our conscience, but respond quickly to its warnings! Our turning around and acting right is the condition of our acceptance with God. We may see ourselves as doing wrong in some things, yet as a whole imagine that we are acceptable before God because of all our other good deeds. This is not only delusive, but very dangerous! It is impossible there should be a right state of heart as to obedience while at the same time we allow ourselves some particular form of sin.

1Tim 1:5 tells us to love “out of a pure heart, and of a good conscience, and of faith unfeigned... ” ... “Holding faith, and a good conscience; which some having put away concerning faith have made shipwreck.” In 1Tim 3:9, Paul again tells us to hold “the mystery of the faith in a pure conscience.”

Our conscience is the seat of faith; if we submit to God and grow strong in faith we will have the confidence that we please God (1John 3:21-22), and are able to come boldly to the throne of grace to obtain mercy (Heb 4:16). These have a conscience that does not condemn them (cf. Rom 8:1).

Please read my notes for July 28 on the conscience as read in Rom 2:14-16. Thank you.

Can we have confidence at judgment?

1. Matt 22:14 - "many are called" refers to the many invited in a general sense to the kingdom (Matt 22:2-3,8-13), first to the Jews but later including Gentiles.  But how encompassing is this "many are called" pool? I believe the "many are called" refers to all those exposed to God's Word, not all who necessarily are paying attention to God's Word and would thus be responsible for we read of several different categories not chosen:  Those who pay no attention to God's Word (Matt 22:5) and those who abuse God's servants in some cases due to ignorant zeal (Matt 22:6;Rom 10:2-3) do not deserve to even come to the feast so they aren't chosen, and as an aside we have Jerusalem destroyed (Matt 22:7-8), the (newly) invited bad (esp. bad Gentiles aware of God's Word) to the wedding hall so that it was full would be those sufficiently responsible to be judged yet are rejected (Matt 22:9-10), we also have one man who apparently forgot to adequately prepare who will be rejected (Matt 22:11-13). The "few are chosen" would seem to be those invited who are good and accepted into the kingdom (Matt 22:14) not primarily those chosen to be in a true house of worship for we have people in the wedding hall not chosen who will be weeping and gnashing their teeth.

2. We know that for salvation both understanding (Hos 4:6;Rom 10:1-9) and our behavior matters (Gal 5:16-26;Eph 5:3-6;Col 3:1-17)and there are rules for holy living; we are to examine ourselves and our heart/mind/conscience as has been previously mentioned by another poster (1John 3:20-22;1Cor 11:28). But we also know how we judge others will have a bearing on how we will be judged. How can we know if our hearts are realistically introspective or accurate in our process of self-examination (Matt 25:31-46;7:1-5,18-27;6:12)?

3. We all fall short in works, yet we will be rewarded according to our works (1John 1:8;Rom 7:14-25;Matt 16:27;2Cor 5:10;Rom 2:6;Rev 22:12;1Cor 9:24-27). We read that whosoever is born of God does not sin (1John 3:9). With this in mind, how can we realistically live up to Peter's instructions for making our calling an election sure (2Pet 1:2-11)?

4. We know God is most merciful (1Pet 1:3;Heb 4:14-16;Psa 86:5-6;Luke 6:36) and we read we are saved by grace (Eph 2:1-10;Titus 3:3-7;2Tim 1:9), so are we saved by works, by not judging others, by grace, by mercy, by faith, or by knowledge, or by a mix?

5. Fortunately, we can ask God to forgive our sins and they will be blotted out with the exception of blasphemy of the Holy Spirit (Matt 12:32;1John 1:7-10;Rom 4:3-8).

6. But God will not have us take advantage of His mercy as if it were a game, we are not to keep on deliberately sinning at will after having put on Christ (Rom 6:1-2;Heb 10:26).

7. The key to the paradox of salvation being by faith vs works, or by not judging, or by grace and mercy, or by knowledge, is it isn't just one ingredient needed, all the ingredients are involved and all matter. But we need to focus on love for by doing so we will have the right spiritual climate conducive to the right mix of ingredients and God will look upon us with favor. The greatest gift is love (1Cor 13:13) but why is that? It is because God is love (1John 4:8) and if we truly love God with all our heart and soul, and our neighbor as ourselves (Matt 22:36-40), we will make a sincere effort to please God, to better understand and live His Word, and be reflections of Jesus. While saved by grace, the fruit of our faith will be good works if we have the right kind of love (1John 2:1-4;1John 3:6,9-10 verses 6 and 9 refer to sinning in the continuous sense thus the warning of not making sin a habitual way of life; James 2:12-18;Gal 5:6;1John 3:11-24;1John 4:7-21). If we have the right kind of love, we will have a faith active in good works, and then we can have boldness in the day of judgment.

8. It would seem the "few are chosen" does not primarily refer to those chosen to be in a true house of worship but rather to those who are to be selected on the day of judgment. So we are warned, but if we have the right kind of love, we will not have to worry for it is God's good pleasure to give His children a place in His coming kingdom (Luke 12:32,34;1Tim 2:3-6) to be ruled by His Son.

1John 4:17,18.

4:10     The word “Propitiation” <2434> is only found here and in 1John 2:2  but is related to the word translated “propitiation” in Rom 3:25. That word is also found translated “mercy seat” in Heb 9:5 where the tabernacle furniture is being described. Therefore we can see the meaning of the word by comparing Scripture with Scripture even though the word is not a word we use regularly in every day speech.

3:5     The use of the word “manifested” is designed to help us focus on the fulfilment of the plan of God which started in Eden with the provision of covering – Gen 3:21.

1John 4:20,21

“If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? And this commandment have we from him, That he who loveth God love his brother also.”

Hateth is # <3404>, miseo and by extension also means “to love less.” It is important to explain that “hate” is a Hebrew idiom, which actually means “to love less.” This is evident from Gen 29:30,31 “… and he loved also Rachel more than Leah…” and is the equivalent to, “And when the LORD saw that Leah was hated…” (cf. Matt 10:37 cp. Luke 14:26).

There are many that say they love God, they have fellowship with God, or they know God, and what John is saying here is, “prove it.” The proof that love is real is the action it produces, in this case, loving the brethren also.

“Whosoever is born of God doth not commit sin”

How are we to understand this, since we learn from Paul that "All have sinned and come short of the glory of God" Rom 3:23 Also in another place we read "If we say that we have no sin, we deceive ourselves and the truth is not in us;”  1John 1:8. Note that John does not say that that person born of God cannot commit a sin, but rather that they cannot be a sinner. The Emphatic Diaglott renders this “doth not practise sin”.

In 1John 3:4 it helps us to understand this - “Everyone who practices sin also practices lawlessness; and sin is lawlessness” (NIV) and in 1John 3:9 we would read “No one who is born of God practices sin, because His seed abides in him; and he cannot sin, because he is born of God.” (NIV)

So the act of deliberate sin (practising lawlessness) is different then when we sin through the weakness of the flesh and the meaning of "doth not commit sin" means that they do not practise lawlessness when they should know right from wrong.

An interesting contrast occurs in the same epistle, 1John 2:1, where we read: “If any man sin we have an advocate with the Father, Jesus Christ the righteous”. We know that we have a merciful High Priest through whom we may gain forgiveness for our many failings, which arise through weakness of human flesh, but a deliberate persistence in and continuance of sin will result in rejection at the judgment seat of Christ. Thus the difficulty disappears when we understand the difference between sinning through the weakness of the flesh verses sinning deliberately (practising lawlessness) once we know right from wrong. May the spirit lead us, so that in these last days we may walk according to the spirit and not the flesh.

3:8-9   In speaking of the one who “committeth  sin”  is the one whose life is sold to sin. It is not the one whose focus in on God but who falls from time to time and repents. This is what is meant when it speaks of that person being “born of God”.

UNFAIR ADVANTAGE

We all know that when we combine forces, the total of our combined strength is much greater than the sum of our individual strengths. Whether we are taking the strain on a tug-of-war rope, in business, growing a family or even praying, we can do better together than we can all by ourselves. Teaming up with another person or people is almost always a good move.

Our struggle against our sinful nature is a struggle we often take on alone. It's embarrassing to share. Other people might get to know our weaknesses, they might judge us, we might not look so good to them. But struggling in our own strength gives pitiful results compared with having someone to help in our struggles.

If we work together to overcome sin, we can be far more effective at it. This is particularly so if God is the source of our strength. "You, dear children, are from God and have overcome them, because the one who is in you is greater than the one who is in the world." (1John 4:4).

If  it was a tug-of-war, we would have the unfair advantage, if we were in business we could not lose. God is greater than all the temptations and testing that comes against us. With Him, with His strength in our lives, we can, and we will, overcome. Let's combine forces today.
 

4:20      We might consider Lev 20:9 where a man who curses his father or mother is to be punished. John’s comment here reflects the attitude of the man. If he cursed his patents he would not have the right attitude towards God either.

3:1-3  The greatness of God’s love towards us should produce a reaction in us. John says we should “purify” ourselves. God’s love is not one sided. It demands a response from us.

1John 4:7,8

“Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God. He that loveth not knoweth not God; for God is love.”

Scripture is very definitive in its definition of love of God, and love for one another. All of us acknowledge love to some degree, but we need to be very careful about what we consider definitions of love. Some in their love will excuse almost any type of behaviour, especially when close family is involved. Love is not condoning and making allowances for destructive patterns of conduct, while mercilessly condemning others (cf. James 2:9). This is transgressing the Royal Law; we are not keeping the Royal Law of Love, as defined by James (James 2:8). Lev 19:15 shows that what James calls the “royal law,” is the Royal Law of God! “Law” is nomos, # <<3551>>, the Hebrew equivalent is torah, # <8451>.

In speaking to the believers, John points out the two great principles of loving God and loving each other in citing Christ’s words in Matt 21:35-40. The law and the prophets hang on these two commandments! Law is “nomos,” the Hebrew equivalent of “torah” (cf. Matt 5:17, cp. Eph 2:15; Col 2:14)! The books of Matthew, 1John and James’ context deal with the moral aspects of Torah.

The Old Testament defines for us how to love God (Deut 10:12,13), and neighbour (Lev 19:18; Rom 13:9). Obedience to God’s commandments and practicing love are irrevocably linked together in God’s eyes! John tells us that love is walking according to God’s commandments (2John 1:6; cf. Rom 13:10; James 2:8-11). James demonstrates that faith and belief in God without the deeds does not gain God’s approval. It was one thing for Abraham to say he believes God, and then continue living as before. It is quite another to obey God and take his only son to the top of Mt. Moriah as a sacrifice (James 2:21-24)! Obedience is necessary for faith to be effective and complete for the covenant to be affirmed. Obedience perpetuates a relationship, and may we, as with Abraham, be considered friends of God!

We must learn to walk in love as God shows us. We have all broken God’s Law of Love and are transgressors of His Law, but by confession and repentance we may obtain forgiveness because of Christ’s shed blood for us. Resentments, jealousies, hostilities, slandering, and all other works of flesh cannot be immortalized (1John 2:14,15). We must overcome (Rev 3:21).

The Hebrew word, Torah, means “instruction,” or “teaching,” however, the New Testament Greek writers translated Torah as “law” (nomos). The Torah, expressed as “law” (cf. Rom 2 - Rom 4 # <3551>) was a positive concept for Paul, a way to express the ongoing results of being the people of God and the grace of God they had experienced. This was the fundamental concept behind Torah beginning at Sinai, which is to attain to the “law of righteousness” (Rom 9:31). It is not about rules and regulations, though to neglect one or the other is to court disaster, but about instructions on moral living, and this has not changed (cf. notes on Heb 8:6, 2017).

In the Old Testament, Torah has also been translated as “law.” Used as such in Jer 31:33, has led to its misunderstanding. Prov 1:8, “law of thy mother” is the word, torah, # <8451>; Prov 3:1, “forget not my law” is the word, torah. This sadly, became the governing paradigm for rejecting the supposed legalism of the Old Testament Moral instructions of Torah, and rejecting some of God’s Moral Instructions for us. They are seen in legal terms, or legalistic works of righteousness applicable only under the Law of Moses, instead of it actually being under the Torah of Yahweh, as given to Moses.

“Blessed is the man whom thou chastenest, O Yahweh, and teachest him out of thy torah” (Psa 94:12).

3:11    In saying that Jesus’ disciples should “love one another” John is taking up Jesus’ words – John 13:34. He repeats the phrase fuor more times in this letter –  3:23, 4:7,11,12 and once again in 2John 1:5

1John 4:16

“... God is love; and he that dwelleth in love dwelleth in God, and God in him.”