Comments for April 18

v.10 - This is stated here so that when ch.28 is reached, v. 62 can make the contrast. So Moses refreshes their minds.

v.3 - 40th year marks the time when Deuteronomy was spoken. It was spoken during the last month of the last year of the wilderness journey. Deuteronomy summarises the events of the wilderness journey for the benefit of the new generation who are the children of those who refused to enter the land the first time [Numbers 13:31]. As such it is an exhortation to the new generation to learn from the way that God had been dealing with them in the wilderness.

v.17 - The concept of not respecting persons in judgement is a quality of God and therefore of righteous judgement - Deut.10:17, Lev.19:15. It is a requirement that those charged with this job apply this principle. This is the idea applied by God when he instructs Samuel in his choice of David from Jesse's sons - 1Sam.16:7 - God looks on the heart.

1:13 The counsel of Jethro to Moses which he recounts here 'take you wise men …' forms the basis for the way that the apostles deal with the mater of the neglected widows in the ecclesia at Jerusalem. (Acts 6:3). We learn that the advice of Jethro and the apostles is good - it is good not least because those with the grievances have a say in who helps to resolve the problems. We can learn from this ourselves. When there is dispute we should think about the sensitivities of those involved when deciding who will 'sort out' the matter.

INFLUENCE

Brothers and sisters, friends and the people we work with can have a huge impact on the decisions we make in our lives. And as a friend we can have a big influence on the actions of our friends. It was a negative influence that kept Israel from entering the land. As the people were about to enter the land they said, "Where can we go? Our brothers have made us loose heart." By their description of the giants and huge fortified cities, 10 of the spies managed to discourage the Children of Israel so much that they were too terrified to attempt to enter the land.

Each of the spies had the power to use their words and the description of what they saw to either encourage Israel to enter the land or to discourage them. Most of them chose to be discouraging which resulted in the deaths of the whole nation over the next 40 years.

How do we speak to the people around us? Are our words an encouragement to them or do we cause them to loose heart? Just like the spies that went into the land, we have the power and the choice to choose either way. What we encourage our friends and brothers to do could have a life changing effect on them. Let's make sure that the effect is a positive one, encouraging people toward a life of obedience as we head into the promised land.

:8 Whilst we may think 'the land … Jacob' is a frequently occurring phrase in Scripture it is not. It is Joseph's phrase (Genesis 50:24) which is only found in the books of the wilderness journey. (Exodus 6:8, 33:1, Numbers 32:11, Deuteronomy 1:8, 6:10, 9:5, 30:20, 34:4)

1:21-22 Though we read  (Num 13:2) that Moses had told the people to spy out the land we learn here that Moses' comment was a response to the request of the people that they send spies. Why didn't they simply believe God? Of course we are often the same. We would like to try out a plan before committing ourselves wholly to God.

V.10  "Ye are this day as the stars of heaven for multitude" Abraham was told (Gen 15:5-6) to look to the stars, and was told, "so shall thy seed be." The Children of Israel, would at this time out number the stars that could be seen at any given time by the naked eye. This should have strengthened their faith in the accomplishment of the promises made to Abraham. 

May I suggest that the Book of Deuteronomy is "The Law of Moses for young people".  Everyone aged 20 and over who had come out of Egypt, bar Caleb and  Joshua, had died in the wilderness.  God now rehearses through Moses the most relevant points that the new generation should know, before they go into the Promised Land.

V.3-8 This exhortation, in which Moses reviewed all that God had done for His people, and was delivered about a month before his death, after peace had been restored by the complete conquest of Sihon and Og.

The first five books of the Bible are books of the Law called, collectively, the Pentateuch (meaning five books).  Most scholars attribute their writing to Moses. 

The word Deuteronomy (a Septuagint Greek translation of the Hebrew) comes from the Greek Deuteronomian  that means Second Law. It recounts the Law to Israel who, within one month’s time, would cross the River Jordan and enter the Promised Land.

The Book was delivered to the Israelites by Moses.  Actually, he addressed them three times throughout the book. 

Two notable inclusions in Deuteronomy are: 

1) Distinct warnings concerning obedience and disobedience and the consequences of such (blessings and curses) found in Ch. 28.  This thesis would stand for Jews for all time.

2) The responsibility of each successive king of Israel to write a personal copy of the Law, and to read it each day (daily readings) (Deut. 17). 

1:37      Moses says ‘the Lord was angry with me for your sakes’ because Moses reaction – Num 20:12 – because Moses failed to give God the glory, but Moses was angry because of Israel’s behaviour. In this situation no one benefited! How often do we undermine a brother or sister’s faith by our words or actions?

V.39 The modern versions read "TO DAY" rather than "THAT DAY". This indicates that they knew not good and evil at this time. The children had not been partakers of the ways of the people some 38 years earlier, they had been spared to obtain the privilege which their unbelieving parents had been denied. God's ways are not as man's ways (Isa 55:8-9)

1:2-3; 2:14 - the Israelites were 11 days from the land of promise and it took them 38 years after the initial 2 for a total of 40. 1:22-23 - they decided to send 12 men to spy out the land of Canaan but God had already explored it Eze 20:6. We are to walk by faith not by sight 2Cor 5:7

1:16The way in which Moses speaks of the people judging righteously forms the basis for Jesus teaching – John 7:24

1:6 As Moses begins explaining the law, he follows the same method as he had on other occasions. First he relates all the marvellous things that the God of Abraham has done for His people, but, also reminding them of their actions and behaviour in lieu of the blessings and love that had been extended to them. Then he reminds them of the law and its many precepts.

1:2-3    The comment about the length of journey – 11 days – and ‘fortieth year’ presented so matter of fact in the narrative highlights the whole point of the book of Deuteronomy. It was to remind Israel what had happened in what could have been an eleven day journey. We often go a long way to achieve a little in our lives. Hopefully we see God’s hand at work. The length of the journey is not as important as how much we learn n the journey.

1:4 In mentioning the killing of Sihon and Og we realise that the two tribes have already been given their inheritance by the time that the words of Deuteronomy were spoken.

V.5 On this side Jordan means east of the Jordan.

V.24 Eschol means cluster. The spies brought back a cluster of grapes, thus showing the bounty of the Promised land (Num 13:23). The last time I was in Israel, the logo for the Israeli Tourist Ministry was two men carrying a cluster of grapes on a pole between them.

We too are on a wilderness journey. When we reach the point of entry into the Promised Land (Kingdom), will we be accepted or will we be turned away?

1:27,28 we read how the children of Israel 'murmured' (lit = grumbled) in their tents. We feel comfortable in our homes (tents) and this is where we can be boldest about how we feel in the truth, about our fellow brothers and sisters and also how we feel about our Father.  This can also continue when we have our brethren and sisters to visit in our homes.  We are always to be aware of the affect of our words and actions on our brethren and sisters which work both positively and negatively, and also how this can precipitate.

1:10 In describing the people as ‘the stars of heaven for multitude’ Moses is reminding the people of the promises to Abraham – Gen 15:5

1:5   In saying ‘on this side Jordan’ we are informed that the book of Deuteronomy was actually written, or this part at least, on the East of Jordan.

1:19-21         Deuteronomy was spoken to the children of those who were at the border of the land the first time. Moses recounts why their parents were unable to enter the land.

1:39   The use of knowledge between good and evil would remind Israel of the events in the garden of Eden –Gen 2:9

Bible mapbook errors - deliberate or accidental?

Deut 1:2 gives us a sharp lesson in whom to trust with our Biblical instruction. It tells us that Israel came from Sinai (Horeb) via Mount Seir to Kadesh Barnea. This means quite clearly that Kadesh is near or beyond Mt Seir (Edom), not in the place West of there within the Sinai Peninsula where the mapbooks have it. It's a clear example of not having read, or taken notice of the detail. This would of course be forgivable if it were a one off mistake. So how is it that most, if not all, mapbooks repeat this mistake?

In the publishing industry, like all other industries, books must be profitable, and so for topics of relatively small popularity (such as Bible study) there is little money to spend on checking facts, or even go in search of new insights. Thus the same data (which in this case started off wrong) is used again and again, simply because it is cheaper to do so. It seems that though there are plenty of Bible students who have realised the mistakes of these early mapbooks and suggested better alternatives, the publishers have not incorporated these comments into new editions. This negligence is not as easily forgiven. Nor is this a one-off with Kadesh Barnea. I am staggered by how frequently I find out roughly where a Bible place is, using the Bible narrative, only to turn to a mapbook and find they have it in a completely different place - somewhere it couldn't possible be. So reluctantly I would suggest using mapbooks only for the underlying geographical data (contours, location of rivers, height data) and creating your own from scratch using the Bible itself as your only guide.

Deut 1:2 - The children of Israel when camped in the wilderness of Paran (Num 12:16) sent the spies into the land from the area was also known as the wilderness of Zin (Num 13:21)  They entered the promised land from the South and came to Hebron (Num 13:22).  When the spies returned to the wilderness of Paran, with their report, the actual camp was in a place called Kadesh (Num 13:26).  Therefore, this suggests that Kadesh (or, Kadeshbarnea, Deut.1:2) was located to the South of Hebron.

The point Moses was making is that after nearly 40 years of wandering they were on the borders of the land.  If they had been faithful then they could have reached the land in eleven days, after the giving of the Law at Horeb.  The eleven day route would have taken them through Esau’s territory (Deut 2:1-5) then on to Kadesh to enter the land as the spies did from the South.  It was at Kadesh that the congregation were turned away in the wilderness (Num 13:26; Num 14:25).

We are on the borders of the land.  Are we preparing our lives now? for the time when the prophet who is compared with Moses comes, the Lord Jesus Christ! (Deut 18:18).

1:11   God had promised Abraham that his seed would be as many  as the stars of heaven – Gen 15:5. At the start of the wilderness journey Israel’s males numbered 603,550 – Num 2:32 and at the end of the wilderness journey they numbered 601,730 – Num 26:51. Which means that the nation had shrunk, not grown in size, in the wilderness. So Moses’ pint was poignant. The nation which had not grown in populations is asked to consider the implications of the promise made to Abraham. 

1:14   Of course it was the fathers of those to whom Moses was speaking who had said that Moses’ advice was good. However the children are also included in the decision making. This will be seen to be a feature throughout the whole of the book of Deuteronomy. Even though many of those to whom Moses spoke were either not born or not of an age to understand their parent’s commitment 40 years earlier.

1:40    The way in which Moses reminds Israel that they were told to “turn you” is picked up in one of Moses’ Psalms – Psa 90:3

1:9         In saying that the nation were “as the stars of heaven” Moses is reminding them of God’s promise to Abraham – Gen 15:5

1:11      The way in which Moses speaks of his desire that God would multiply Israel is an idea seen again – 2Sam 24:3 – when David wanted Joab to number Israel.

1:41-43        Moses now reminded the nation what their forefathers had said explaining their actions recorded in  14:40 for at the time of the incident it is not recorded that the people actually did say that they had sinned. Moses then quotes the words of Num 14:42 before saying that rather than repenting the people rebelled.

1:6 “Horeb” is Sinai. The work of building the tabernacle and the giving of the Law over God had instructed Israel to move towards the lad of Canaan. The time at Horeb was for a purpose. Once that purpose had been fulfilled it was time to move on. So it is in our lives. Our lives are not meaningless wandering but should be focussed journeying towards the kingdom of God.

1:44-46 It would appear that Numbers 1-19 covers the first two years of Israel in the wilderness and Num 20:1 is in the 40^th year of their journey. “abode many days in Kadesh” seems to support the idea that Israel were a long time at the border of the land of Canaan.

1:12 The nation were a “cumbrance” to Moses because of the fact that they could not apply the principles of the Law of Moses in their own lives. Additionally they complained regularly.

We might reflect on how much of a burden – cumbrance – we might be to others in our community by our way of living and speaking.

1:4  this is the first of a number of occasions that Moses was inspired to remind those about to cross Jordan that they had already overcome a giant – Giants was one of  the problems that caused the earlier generation to be unwilling to enter the land the first time – Num 13:33.

1:2-3 When we were baptised we probably thought that the return of Christ would happen soon after our baptism. Filled with enthusiasm – but lacking in godly wisdom – we possibly did not consider that there would be a lifetime of waiting. That was Israel’s experience when they left Egypt. The land of Canaan was a short journey away. However forty years after leaving Egypt the goal was in sight. The nation learnt about themselves and God’s graciousness during that journey. Our “wilderness journey” is for the same purpose. Are we learning or complaining?

v. 6 makes a point that is made so often in scripture - may it teach us not to hanker after riches. v.18, ch.16:8, 19:1,22, Luke 16:19-23.

v. 9 So we learn that God is selective in the prayers he hears. There is no point in being perverse and yet asking God for things. This warning is behind James' comment [James 4;1-3]

v.7 - We read this verse and think, in our own experience, how many such young men would show a lot of concern about shaming their father? There are however two things come out here. One for those of us who are fathers, that we might recognise that our sons and daughters behave according to the way we have shown them. It is therefore a great shame to us if they turn aside, however much they might be 'adults with their own mind'. But the other point is for all. We each need to be sure we behave according to the 'righteous upbringing' we have through our contact with our Heavenly Father's word, that we cause Him not to be ashamed of us at the end.

:25,26 Here we have a pair of Proverbs which stress the dangers of only listening to one's own ideas. Of course our own ideas seem sensible - after all we would not think that we come to erroneous conclusions so we do well to heed the Proverbs 11:14 15:22 24:6.

:24 Whilst we might think that no one would rob their parents the Jews in Jesus did in that they avoided their obligation to honour their father and mother (Mark 7:9-13)

28:20 There is nothing wrong with being rich, nor is there any special blessing. However the problem comes when being rich is the focus of our ambitions. This is what is meant by maketh haste'.

V.13  This verse can be compared to Psa 32 where David recognizes that his sins were forgiven upon the acknowledgement and the forsaking of his failings, through God's mercy. The writer here is saying the same. Once again we have the same message in the 51st. Psalm.(V.4) 

A guilty conscience does terrible things to a person, says Prov 28:1. But godly people are much more stable.

V.22  The expression evil eye has been seen before in the Proverbs (23:6).  It is not some mystical state or power that some have over others.  It is simply a Hebrew phrase (ayin ra) which is synonymous to mean or stingy.  Here, the mean or stingy person is in haste to become rich, and, in doing so, has no regard for the poor.  The one who ignores the poor will not go unpunished (vs.20,27).

28:4  This behavioural pattern is still seen today. We live in a time when men say evil is good – Isa 5:20 - . We must take care not to be influenced by such attitudes which are often dressed up as being the ‘correct; way to view things.

28:7 Do we ever consider that our waywardness shames God?

28:1 The behaviour of the wicked is here the response of a man who has a guilty conscience. He presumes that others know of his actions even they were performed in secret. The man with a guilty conscience is always trying to hide his actions. Are we happy for our lives to be ‘naked and open’ before God - Heb 4:13.

SWITCHED ON COMMUNICATION

As Christians, one of the things we rely on is our ability to communicate with God. We need to know that we can speak to him and that he will hear and respond to our prayers. So wouldn't it be a shock if God suddenly said, "I'm not listening to you any more." We like to think that God would never stop listening to us, but the wise man seems to say that it can happen. It's not God's fault, it's ours.

The wise man says, "If anyone turns a deaf ear to the law, even his prayers are detestable." (Prov 28:9) Communication is a two way process. God's law, his word, the Bible is the way he communicates with us. We can respond to him in prayer.

Have you ever had a conversation with someone when they never let you have your say, and don't listen even if you do get a chance to speak? We tend to switch off to people like that. God wants to be listened to too. He wants us to pay attention to what he tells us to do. The proverb could probably be rephrased: "If we turn a deaf ear to God, he will turn a deaf ear to us." He won't listen to us if we don't listen to him.

So what are we going to do about it? Listen to God and do what he tells us to do. If we want to have an effective prayer life then we need to make sure our lives are also effective when it comes to listening to God and living the way he wants us to live.

28:19 Whilst there seems to be a simple practical lesson here about farming the Proverb teaches a powerful spiritual lessen. Without effort and work in the things of God we will not bring forth ‘fruit’ to God

V.1 Yahweh promised Israel that if they obeyed him they would boldly destroy their enemies (Lev 26:8). But, if they disobeyed Him, they would flee when no one pursued (Lev 26:36).

V.9 Adam Clarke has an interesting comment: Many suppose, if they do not know their duty, they shall not be accountable for their transgressions; and therefore avoid every thing that is calculated to enlighten them. They will not read the Bible, lest they should know the will of God; and they will not attend Divine ordinances for the same reason. But this pretence will avail them nothing; as he that might have known his master’s will, but would not, shall be treated as he shall be who did know it, and disobeyed it. Even the prayers of such a person as this are reputed sin before God.

V.10 First part compares with Prov 26:27.

V.24 See Matt 15:4-6.

28:5 It is manifestly obvious that the man that seeks God does not ‘understand all things’. There is a spiritual lesson here rather than a simple statement. The servant of God has the understanding that God knows everything and will reveal it to His servants – Amos 3:7

28:9 This contract is seen in David’s confidence in Psa 66:18

Prov 28:13

“He that covereth his sins shall not prosper: But whoso confesseth and forsaketh them shall have mercy.”

This is a very important principle of salvation for anyone who expects to maintain a relationship with God. Cain did not acknowledge his sin, nor did he show remorse. Rather, he complained, “My punishment is greater than I can bear” (Gen 4:13). Likewise, King Saul started out on the right track, but did not maintain his integrity and loyalty toward God, and through repeated disobedience his relationship with God was severed. He presumed upon the goodness and mercy of God, just like many people do today, and died unforgiven.

Can we commit the sin of presumption? We sure can, and what a disaster it would be to come before Christ on Judgment Day and find ourselves in the same rejected and unforgiven state! Therefore, let us "give diligence to make" our "calling and election sure..." (2Pet 1:10).

28:11  Riches can give a false sense of security. However poverty is no indication that  a man cannot be wise enough to ses the folly of the one who trusts in his wealth. The possession of ‘understanding’ not wealth is the guarantee of wisdom to discern.

28:22   The warning against having an ‘evil eye’ draws on Deut 15:9 so, putting these two areas of Scripture together, we see that the one with the ‘evil eye’ has no regard for others as he is too busy thinking about himself.

1. Prov 28:1 - "wicked"<7563> - the wicked/guilty have no rock on which to base their strength and confidence (Lev 26:17,36,37) - God can make us strong and confident (Psa 23:6;Heb 10:21-23;Heb 11:32-34).

2. Prov 28:2 - "a land" can't literally transgress, but its inhabitants can (Hos 7:3) - the 10 tribes of Israel had 18 kings from at least 9 different families during a period of 250 years - only David's descendants ruled Judah and we look toward a continuation of that family's rule when Christ returns to earth to rule from the throne of David (2Sam 7:12-17).

3. Prov 28:3 - "poor"<7326>, "poor"<1800> - the lowly normally expect a poor man to be an empathetic ruler just as one normally expects rain to be a blessing, but such is not always the case - Matt 18:23-35;7:2-5;6:12 - is the sinner who is forgiven his debt at baptism compassionate to and forgiving of others?

4. Prov 28:5 - "judgment"<4941> - 2Kin 17:13-15,18,23;18:1,6-7;2Chron 29:1-10 - Christ took things a step further Psa 119:99,104;Isa 53:5.

5. Prov 28:7 - "riotous"<2151> - Deut 31:20;Luke 15:11-18.

6. Prov 28:8 - money selfishly extracted from the poor will be given to he who is kind to the poor - it has been said, "a rich man may have more fruit in his shampoo than a poor man has on his plate" - (Lev 25:36;Neh 5:1-12,14-19).

7. Prov 28:9 - we 'hear' God by reading the Bible, not via a magical charismatic pipeline that bypasses the Bible.

8. Prov 28:10 - (NIV) "Whoever leads the upright along an evil path will fall into their own trap, but the blameless will receive a good inheritance" - (Num 16:1-16;Rev 2:14;Isa 53:10-12;2Sam 7:12-17;Gal 3:8,16,26-29).

9. Prov 28:11 - wisdom does not respect social position (God hates pride Prov 6:16-17, and is not a respecter of persons Rom 2:11).

10. Prov 28:12 - (NIV) "When the righteous triumph, there is great elation; but when the wicked rise to power, people go into hiding" (Heb 11:37-38).

11. Prov 28:13 - (NIV) "Whoever conceals their sins does not prosper, but the one who confesses and renounces them finds mercy."

12. Prov 28:14 - "feareth"<6342>, "mischief"<8548>.

13. Prov 28:16 - "shall prolong his days" is repeated in Isa 53:10 of Christ - perhaps there is application in our day that church elders or brutish spouses should not abuse their power or authority.

14. Prov 28:17 - "person"<5315> - Judas was laden with the guilt of human blood (Matt 26:14-16,48-49;27:1-5).

15. Prov 28:18 - Hezekiah walked uprightly and was delivered/saved but no man walked as uprightly as Christ (Heb 5:5-9).

16. Prov 28:19-28 - how to show integrity.

17. Prov 28:19 - may also have a spiritual application with ample spiritual bread vs spiritual poverty (Luke 15:11-32;2Cor 6:10;Ecc 12:13).

18. Prov 28:20 - "innocent"<5352> - (1Tim 6:9-10).

19. Prov 28:21 - God is no respector of persons and we shouldn't be either; sadly some show partiality or favoritism because they hope for even the smallest of benefits be they material or social (Rom 2:11;Acts 10:34;James 2:1-9).

20. Prov 28:22 - (Mark 8:36;Matt 13:44-46).

21. Prov 28:23 - if we are pointed out our faults in a kind rebuke (Gal 6:1), it could be a life saving blessing.

22. Prov 28:25 - "shall be made fat"<1878> - (Psa 12:3-4;Num 16:1-33) - pride wears many disguises, zeal for faith, being proud of humility, etc. - (Matt 6:19-33).

23. Prov 28:26 - (Jer 17:9;2Sam 24:2,10).

24. Prov 28:27 - "poor"<7326> - generosity in giving temporally, spiritually and sacrificially (1Kin 17:10-15;Mark 12:38-44;16:20;1Cor 9:16-27;Acts 10:38;Isa 53:5).

28:10  The way in which we speak to and of other fellow believers can seriously impact on their spiritual health. An example is the way in which the constant complaining of Israel in the wilderness cause Moses to sin with his lips. Psa 106:33

What does God think about lending money for interest?

Our whole society is built on the principles of capitalism, which is underpinned by the monetary philosophy of usury. Usury is the lending out of money for profit, which is called "interest". Given that this idea is so well accepted, it's amazing to find out that God doesn't like it at all:

"One who increases his possessions by usury and extortion
 Gathers it for him who will pity the poor." Prov 28:8

In the law of Moses usury was forbidden (see Exo 22:25) and later on in the history of Israel, they were specifically condemned for the practice (see Eze 22:12), but in contrast those who refuse to charge for lending are specifically praised by God (see Eze 18:17, Psa 15:5).

What do we think about this? Would we take a job in a bank when we knew the whole reason for the bank to exist was to lend money with usury? What if that were the only job available and we needed the money to buy bread? How far are we willing to go to show that we delight in God's word? At the point where our own mortgage repayments become too much and we're about to be moved out and our home repossessed by the bank who lent us the money, do we still hold fast to God's promise?

"He that putteth not out his money to usury, nor taketh reward against the innocent. He that doeth these things shall never be moved." Psa 15:5
 

Prov 28:8

Usury and intrest.

Though quite rightly we see the examples that we should not give money in return for profit of interest, neither should we give time or effort to our brethren and sisters and EXPECT something in return!

2Cor 9:7 Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver.

28:27  Here the wise man summarises a point he has already made – Prov 19:7

28:27 The idea of the one who hides his eyes is based on Deut 15:17

CONFESS & FORSAKE

"He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy" Prov 28:13

It is hard to learn from a mistake you don't acknowledge making - and what good is a mistake if it doesn't teach you something? The word "forsake" means to hold out the heart, to worship with out stretched hands.

But "whosoever covereth his sins shall not prosper", this is self deception and John would write of this - "If we say that we have no sin, we are deceiving ourselves and the truth is not in us" 1John 1:8. 

To learn from an error we need to admit it, analyse it, and make adjustments so it doesn't happen again - then we shall have mercy from God.

28:6    The Proverbs speak of things being “better than” on a number of occasions. He reis a list of them Prov 15:16,17, 16:8,16, 17:1, 19:1, 27:10, 29:6,. It is worth looking at all of them to see the pattern that the writer, through the Holy Spirit presents.

28:13   Maybe this Proverb reminds us of one of Jesus’ parables. Jesus spoke of two men - a Pharisee and publican in prayer. Luke 18:11-14. It was the man who recognised his sins who was justified by God. Not the man who thought he was righteous.

28:2 whilst this Proverbs might seem a little difficult to understand we are being told there are many who embrace error – that is there are many sinner. The resolution is to be found in one man – Jesus – eternal lie will come.

28:4 We might think that the things spoken of should be the other way round. However we should appreciate that once God’s commands are forsaken true judgment is impossible and the thinking of “the flesh” takes over.

28:27 the observation of the writer here echoes what we have read already in Prov 22:3and other places. We should be wise enough to avoid traps that some might set for us to try and undermine our faith in the Creator.

28:20-21 The lottery, gambling and other such activities are great money spinners because the human spirit seeks to “get rich quick”. However, it seems that sort of attitude is associated with other godless behaviour. Such individuals will not be “innocent” and have an “evil eye”. Paul advised that being materially rich brings its own problems. (1Tim 6:9) We should not have the “get rich quick” mentality – the warning is that if we do we will encounter even more problems.

Prov 28:13

A reader writes: “Sitting in my son’s backyard -- reading the comments on the daily readings.  I cannot ever hearing or recalling the phrase the sin of presumption.   A real kick in my backside to think even more seriously about my personal walk.  Do I presume?  Probably.  Thanks Valerie for the jolt.”

My reply: “Keep back thy servant also from presumptuous sins; let them not have dominion over me…” (Psa 19:13).

Sins of presumption are committed willfully knowing full well what we are about to do goes contrary to God’s Word. It is not a sin of ignorance. Presumption is deliberate.

When we are warned against a certain act and do it anyway, it is a sin of presumption. The boy who picked up sticks contrary to the Sabbath Law, “Ye shall do no servile work therein” (Lev 23:24,25; cp. Num 15:30-36; cf. Deut 28:15), willfully disobeyed. It was the sin of presumption that pronounced on him the death sentence.

A continued habit of sinning and justifying it on the basis of human weakness [e.g. fornication, aggression, abuse], that we are under “grace,” not the Law, is a sin of presumption that we will be forgiven every time, but unless acknowledged and repented of will be pronounced “guilty,” though s/he be under “grace.”

Metaphorically speaking, when we go as close to the cliff as we can and not expect to fall, it is a sin of presumption. “Can a man take fire in his bosom and not be burned?” (Prov 6:27, cf. 28)?

If we believe members of apostate churches who claim to “love Jesus” will be in the Kingdom, it is a sin of presumption. Our salvation is conditional on IF we abide in Christ, IF we keep his commandments (John 15:7,10 cf. Rev 18:2,3).

When Jesus said our way is “narrow” (Matt 7:14), he meant just that. When the apostle Paul said to examine ourselves daily (2Cor 13:5), in other words, muse on what we did or didn’t do that day, every day, he meant just that.

28:22 The bible nowhere condemns a man simply because he is rich. In cat the bible abounds with examples of faithful men and women who are rich. The problem is the life that is focussed on getting rich. Paul counsels Timothy in a similar way – 1Tim 6:9

28:14 We are not being counselled to be afraid all the time. Rather a contrast is being drawn. Maybe an example from earlier in the Bible will be helpful.

Pharaoh hardened his heart whilst Moses “feared” God and believed his words.

28:1 It is a bit like when we have done something that we know will displease others. Whilst our actions may well have been done in secret we tend to assume that others will discern our actions. So we are, so to speak, looking over our shoulder in fear of being found out. Better is it to “come clean” with whoever we feel we might have offended.

v. 5 - This devotion which Jesus had for this family who gave him much care and shelter shows that he really did have emotions like ours. We tend to think that he remained that little bit distant, but this chapter (see v.8, v.36) shows us that he did have close relationships with people and the emotions involved in leaving these people when he died on the cross would be just as great as ours. ch.15:13, 17:26.

v. 11 Jesus on two occasions speaks of death as a sleep. The raising of Jairus' daughter Matthew 9:24 Mark 5:39 Luke 8:52 And the raising of Lazarus here It is interesting that Jesus uses the word 'friend' very rarely in the gospels. Matthew 26:50 Luke 12:4 here John 15:14,15

11:37 :46 Notice the contrast between the two groups of 'some of them' Some were sympathetic to his suffering whilst others simply wanted him out of the way.

:2 Whilst the anointing of Jesus is mentioned here the event did not take place for some time and is recorded in John 12. It is mentioned here because there is a thematic link between this even and the time when she actually performed the acts. So we should note this point in our minds so that when we come to the event we will be alert to links between the event and the raising of Lazarus in this chapter.

V.27  The word "IN" should be rendered "INTO" It is necessary for an individual to believe into the Lord Jesus Christ, and thus becomes spiritually and idealistically part of His person.

11:1 Lazarus appears on the scene from nowhere - though Jesus has been in Bethany a number of times during his ministry. Is Lazarus one of the sons in the parable of the prodigal son? This parable was told after the raising of Lazarus  as is implied in my comment for chapter 11 last April.

V.9  Israel has about twelve hours of daylight year round.  However, there can be some fluctuations.  In April, thirteen hours of daylight in Israel can occur.  However, the Passover to which Jesus is relating could have taken place earlier when there were, indeed, twelve hours of daylight.

11:33   Jesus did not ‘groan in spirit’ because Lazarus was dead. His groaning was because of the unbelief of those around him.

Jesus heard of the serious illness of Lazarus while, in the eyes of those around him, he could still have been healed. Yet Jesus decided to wait two further days to go and see him. After this decision he still had several days walk before he arrived. So it's no wonder that Lazarus was already dead, and had been in the tomb four days.

We tend to think of Jesus as a strong, mystical, untouchable character, yet the stress of making this decision was very real. Firstly, he decided to wait an extra two days, which he knew would be extremely upsetting for his loved ones. Maybe this is why he cried in v33-35. He felt he had been the cause of their distress. Secondly, he had to wrestle with unbelief. He had not seen anyone raised from the dead in such a powerful way before (i.e. after 4 days in the grave). He had to have faith that God would do this miracle through him. The penalty of failure would mean he would find it impossible to go through with his own death. Thirdly, and maybe most difficult of all, this decision to go and heal Lazarus would cost him his own life. Have you ever thought of it in that way?

The Jews had been seeking to kill him for a long time now, and Jerusalem was their stronghold and where they had most power to carry it out. In the gospel of John alone there are many references to this threat, and the only reason Jesus had been saved so far was that it "was not yet his time" (John 5:18; 7:8,19,25,30,32; 8:20,37,40,59; 10:31,39). Going to heal Lazarus meant certain death for Jesus, yet he believed in the saving power of his Father and went nonetheless. The reason he did all this was "that they might believe" (v4,15). This act of giving himself, by placing himself in danger, bought their faith, and by it their eternal salvation.  Jesus did this for all of us too (Gal 1:4).

11:24 Martha’s words ‘I know that my brother shall rise again in the resurrection at the last day’ is one of the clearest indications that faithful Jews in Jesus day – before his resurrection – had a clearly defined belief in in the resurrection and 2 the last day. Clearly this understanding must have come from the Old Testament.

Lazarus came out of the grave unable to walk. The graveclothes prevented this (John 11:44). But when Jesus came out of the grave his graveclothes were left neatly folded in the tomb (John 20:6,7). It’s apparent that God  made Jesus some new clothes. There is a big lesson for us, when Jesus had to tell the people to loose Lazarus, and let him go. When somebody new is baptised into our ecclesias, we must assist them in taking off the graveclothes, = their old way of life. “Loose him, and let him/her go.”

11:33  ‘groaned’ is the same word as we find in Rom 8:26.  Thus we see the depth of feelings that our prayers as spoken of in Romans 8 should be.

11:2 Here we see that John records an event before it took place – Mary anointed Jesus in John 12:3 – John is not claiming to provide a chronological record. Rather, for those who would read his record after the vents, he provides data to help to fit people and events together thematically into the record.

V.2 See John 12:3. This anointing should not be confused with an anointing by a different woman (Luke 7:37).

V.6 Jesus was in Bathabara which was about 25 miles or so from Bethany on the east bank of the Jordan (John 1:28). Bathabara could be Beth-barah (Judg 7:24). However, some think that Bathabara (house of the ford), and Bethany (house of the ship) are really the same name. In fact, the RV translates John 1:28 as Bethany beyond Jordan

V.16 Thomas is Aramaic for twin; Didymus is Greek for twin.

V.18 Bethany was approximately two miles from Jerusalem on the S.E. slope of the Mount of Olives (Mark 11:1).

Vs.24-27 Belief in resurrection was common amongst the Jews except for the Sadducees (Matt 22:23). This belief is essential to the true understanding of the Gospel. Here is a small part of Paul’s strong argument to the Corinthians (1Cor 15:19-22). Isn’t it amazing that so many so-called Christians believe in the soul floating off to its reward in heaven? The Bible clearly states than true believers will be resurrected to receive their reward when Jesus returns to the earth (1Cor 15:23).

Vs.33,38 Here, the compassion of Jesus exudes. Are we compassionate with our brothers and sisters?

V.35 This is the smallest verse in the Bible but enormous in sensitivity and compassion. This is especially true when we realize that Jesus knew that He could restore Lazarus to life again.

Vs.43,44 The sound of His voice will herald Judgment Day (John 5:28,29).

Jesus waited for two days because he needed to be sure Lazarus was dead. Had he been alive, or had Jesus been there when he fell ill, Jesus would have healed him like so many of the other sick he had healed. No one would have learned anything from the incident.

Sometimes in our own lives the difficult incidents we go through are made worse than they could have been just so we can learn from them. Just as Jesus waited for Lazarus to fall asleep, allowing the situation worsen so that ultimately it would increase the faith of his loved ones, so he also waits for us. We may pray urgent prayers, but have to wait for things to deteriorate before the prayer is answered. This is hard to accept but works for our long term benefit (v4,15,42,45).

11:9 In speaking of walking in the day Jesus is returning to a theme he started in John 9:4

11:3,5 Whereas Jesus ‘lovest’ Phileo Lazarus the way he ‘loved’ Mary and Martha was Agape.

11:27 Mary’s belief here is exactly what John, by inspiration, in John 20:31, says is the reason why the signs in his gospel are recorded.

John 11:17,39

“Then when Jesus came, he found that he had lain in the tomb four days already… Martha…saith unto him, Lord, by this time he stinketh: for he hath been dead four days.”

Jesus could have raised Lazarus from the dead from a distance on any particular day, but he chose to do it on the fourth day. Why?

At the time of Christ, many Jews maintained a superstitious belief that the soul stayed near the tomb for three days, hoping to return to the body. Therefore, it was accepted that by the fourth day there was absolutely no hope of resuscitation. By waiting for the fourth day, Jesus proved that he truly was the Resurrection and the Life because by now there was no way Lazarus could have been resuscitated from a near-death situation, which, without doubt, these Jews would have trumpeted against him. Jesus may have been addressing this pagan belief by showing that he had the power over life, separating the light of life from pagan darkness. It is interesting to note that on the fourth day of creation, God separated the light from the darkness.

Historically speaking, the raising of Lazarus from the dead marked a significant turning point for Jesus, which led to the Pharisees and priests to council to put him to death. The irony is that in giving Lazarus life, Jesus set in motion his own death, and a further irony in all this is that Christ gave up his life that in him we may have life!

Summary Of John

11:1-45           Raising of Lazarus

11:46              Some went to tell the Pharisees

11:47-53         Jewish council debate what to do about Jesus and decide to kill Jesus.

11:54              Jesus went to ‘a city called Ephraim’

11:55-56         Passover is at hand. People seek for Jesus

11:57              Chief Priests and Pharisees plan confirmed

John 11:33,35,38.

11:13  Mary and Martha believed in the resurrection and doubtless the disciples did. However, even though they had seen Jesus raise a dead person already –Luke 7:14 - they did not think Jesus would raise Lazarus. How often are our expectations limited even when we have evidence that our expectation might be realised?

11:27   This is the second time that Jesus has been spoken of as “Christ the son of God”. The previous being John 6:69 when Peter spoke on behalf of all the disciples.

John 11:39 - unlike Christ (Psa 16:10;Acts 2:27), Lazarus was corrupted having been in the tomb for 4 days.

11:56  The debate as to whether Jesus would go to the Passover feast maybe indicates the degree to which the Jewish leaders thought that Jesus felt threatened by them. They knew that they had taken counsel to kill Jesus – John 11:53. One wonders if they were actually hoping that Jesus would not be at the Passover! Of course Jesus would be there in fulfilment of the requirements of the Law of Moses – Exo 23:14-17

11:30   So it is evident that the two sisters heard that Jesus was on his way to Bethany quite a while before he arrived in the town. They clearly had thought that Jesus might have come and so would not have been surprised to hear that he was on his way. Waiting for him to come was unthinkable.  Martha, as representative of the family, went out to meet him.

11:57   The evidence that Jesus was the Messiah is becoming even more clear. The raising of Lazarus in the area of Jerusalem. The very heart of the Jewish system of worship forces the Pharisees and priests to come to a decision. They could have acknowledged that the evidence showed that Jesu was the Messiah. However the choice they took was to try and silence the one providing the evidence by seeking to kill Jesus.

8:15     The book of Ecclesiastes could be taken as presenting life as quite a depressing environment. However there are five times – Ecc 2:24, 3:13, 5:18, 8:15, 9:7 – where the inspired preacher advises that God has given, amongst other things, food and drink to be enjoyed in the labour of our lives.

11:54  We should consider the trauma and stress that the opposition of the Jews caused Jesus. He knew that he had to die on the cross and so had to be careful where he went, yet still wanting to preach to the people.

11:48 And so the raising of Lazarus sets the seal on Jesus’ life. This is the last straw, as it is said, and Jesus knew it. After the raising of Lazarus Jesus withdrew from Jerusalem until the passover when he was crucified.

11:48 And so the raising of Lazarus sets the seal on Jesus’ life. This is the last straw, as it is said, and Jesus knew it. After the raising of Lazarus Jesus withdrew from Jerusalem until the passover when he was crucified.

11:46-47        “but some” – the teaching of Jesu and his miracles actually caused division. There were those who, despite the evidence, saw that there was value in maintaining a good relationship with the Pharisees.

11:19 We have already read that Jesus loved Mary, Martha and Lazarus – 11:5– and now, by inference, we learn that the Jewish leaders – or at least man of them – also had a high regard for the family.

One wonders how many other people there were in the Jerusalem area who could take care of Jesus and still be in good standing with the Jewish leaders.

11:41 The gospel record is economical with word. Left to our own views we may well have felt it necessary to speak of any dissent there might have been form those who eventually moved the stone away. But the record simply focusses on what happened. Trivial details would get in the way of the force of the event.

Maybe an indication as to how we should focus  on the events in a record rather than try to embellish them with our own details.

11:9   When John in his gospel uses the word “Jews” to speak of a group of people his is speaking the ruling class, not the general population.