Comments for October 2

v.2,3 - verse 3 obviously describes at least an aspect of the blessing from verse 2. It prompts me to ask, Does giving out a blessing always involve some physical gift too? I suspect that the answer is no, but it is an interesting question. God's blessings on us certainly involve us being given things.

16:7 This 'psalm' is made up of language from Psalms 105, 96 and 106 in that order.
Your marginal references will highlight what part of each Psalm is used. A review of the Psalms will indicate that the Chronicles account omits the majority of the historical data which is preserved in the book of the Psalms.

v.10 contains excellent advice for the faithful. To glory in God's name is to keep everything in perspective and recognise the source of all blessing - that the heart of them that seek the Lord might rejoice.

:1-6 David brings the ark to Zion
:7-36 The Psalm that David delivered at that time
:8-22 Found in Psa 105:1-15
:23-33 Found in Psa 96
:34 Found in Psa 106:1
:35-36 Found in Psa 106:47-48
:37-38 The names of the priests left before the ark in Zion
:39-42 The names of the priests left before the tabernacle in Gibeon
:43 Those who had come to worship went home

So the ark is now in the 'place' of God's choosing. This historical record provides a compilation from three Psalms that David wrote at this time. The tabernacle - minus the ark - is in Gibeon.

:3 The dealing of 'bread and wine' in Jerusalem matches the actions of Melchisedec (Genesis 14:18) in the same area and is echoed in the last supper - again in the same place. Melchisedec was typical of Jesus as was David who officiated as a priest also.

:27 - An interesting observation:
Notice that this verse is picked up in Ps 96:6 with a major difference. The Psalms account includes "the sanctuary", since it reflects a time when there is a temple & courts etc...
The Chronicles record didn't have this because it was at an earlier time.

V.2 David commended their zeal, supplicated the divine blessing upon them, and ordered the remains of the thank offerings which had been profusely sacrificed during the procession, to be distributed in certain proportions to every individual, that the ceremonial might terminate with appropriate festivities.(Deut 12:7)

The Psalm in this chapter (1Chron 16:8-36) is to be found in 3 different chapters in our Book of Psalms:
vs 8-22 is in Psa 105:2-15; vs 23-33 in Psa 96:2-13; and vs 34-36 is in PsaPsa 106:1,47,48.  This
leads us onto an interesting line of study as to how many other Psalms are composites derived from
various historical commentaries.

Vs.2,3 David was acting in the role of a priest in.  I wonder if his blessing to the people followed the priestly blessing of Aaron in Num 6:23-26.  David followed his blessing to the people by giving gifts of sustenance.  This reminds us of our responsibility to one another in that blessing without supplying needs is of non-effect (James 2:15,16).

V.37-42 During this time we see that the worship was performed at two places, where the sacred things that had been transmitted from the age of Moses were preserved. Before the Ark in Jerusalem, Asaph and his brethren officiated as singers, Obededom and Hosah served as doorkeeper, and Benaiah and Jahaziel blew the trumpets. While at the tabernacle and burnt offerings in Gibeon, Heman and Jeduthan presided over the music, the sons of Jeduthan were the doorkeepers, and Zadok offered the sacrifices.

16:11 ‘Seek his face’ echoes Psa 27:8 a Psalm in which David wishes to dwell in the house of God – Psa 27:4  – in which David speaks of his own personal desire is expanded to include all of Israel who wanted to ‘seek His face’.

V.1 On this day of great rejoicing. David saw himself as a King-priest after the order of Melchisedec, but he would have been fully aware that he was foreshadowing a greater King priest after the order of Melchizedek. It would have been, we would suggest, shortly after this that David wrote Psalm 110. This psalm would have been speaking both of his own experiences, and also pointing forward to the promised Messiah.

Vs.7-36 David assigned a psalm to Asaph.  The first part of this psalm is also recorded in Psa 105:1-15.

16:2  Jesus blessed the disciples – Luke 24:50 – at the time of his ascension. He was now the priest after the order of Melchisedec and mirrored David’s actions here.

16:6 We have Benaiah listed as one of the priests (1Chron 15:24) but, Jahaziel is not included in the list of priests.

PRAYER, THANKS AND PRAISE

16:2 In blessing the people David is again performing the office of the priest – Num 6:22-27

Vs.15-17 Yahweh's covenant with the patriarchs applies to the true followers of Jesus (Gal 3:29).  The patriarchs were promised the land of Canaan for an everlasting possession.  When Jesus returns to earth, He will redeem Israel (the people and the land) and will rule over them (Luke 1:33).  Jesus' true followers, who will have been immortalised, will rule with Him (Rev 5:10; 20:6).

16:39 Whilst David had established a system of worship in Jerusalem with the ark of the covenant there was still a system of worship with the remainder of the tabernacle at Gibeon.

V.3 Flagon (KJV) is better translated cake of raisins (ESV).

V.11 If we want Yahweh’s attention and care, we must seek Him (Isa 55:6). The onus is on us to seek Him, and not the other way around.

V.32 Let the sea roar. The sea is a simile for throngs of people (e.g. Isa 5:30).  This verse is mirrored in Psa 96:11; 98:7.

V.33 The trees of the forest is also a simile for throngs of people.  Both the sea and the trees represent the faithful of Christ as they await judgment (Psa 96:12,13).

V.40 The word continually (KJV) is not the same as continuously. The ESV translates the Heb tameed as regular.  In Modern Hebrew, tameed means always.

16:1  In the midst means, according to Strong, in the centre or in the middle.  The ark was placed at the centre of the place of worship.  The place where God dwelt was the focal point. The positioning of the ark wasn't haphazard, but very precise.

Pitched means to stretch or spread out. Whenever I pitch a tent, it's full of creases and flaps around in the wind.  Here the suggestion is that it was perfectly pitched, with no creases.

16:36 ‘for ever and ever’ is in the Hebrew ‘from everlasting to everlasting’ which matches Psa 106:48which is the Psalm record of this event.

1Chron 16:15-18 - "his covenant...made with Abraham...an everlasting covenant...I will give the land of Canaan".; God's people will have the land of promise forever  (Gen 22:18;Gen 13:14-17;Gal 3:8,16,26-29;Isa 2:2-4;Matt 5:5).

1Chron 16:14,16,33 - he cometh to judge the earth (Acts 1:9-11;Dan 12:2;Matt 6:10).

1Chron 16:36 - "ever" [Heb. "ab" (5769) means "ever, everlasting, eternally, perpetual, always"] - God always was and always will be unlike His Son who was born/begotten and died (1Tim 6:16;Isa 7:14-15;John 3:16).

The tabernacle with the bronze altar for burnt offerings according to all that was written in the law of the Lord was at Gibeon - perhaps the tabernacle with the bronze altar in Gibeon pointed to the old covenant law of Moses (1Chron 16:39-42;21:29;2Chron 1:2,3,5,6;1Kin 3:4).

The ark of the covenant was situated in Jerusalem with a tent pitched for it; David acting as a king priest gave all Israel a loaf of bread, a piece of flesh and a flagon of wine perhaps reminding us of the king priest Melchizedek (who echoed Christ) bringing forth bread and wine not unlike the last supper and the memorial emblems we share each first day of the week - perhaps the ark of the covenant in Jerusalem pointed forward to the new covenant in Christ that fulfilled the law (1Chron 15:1,29;1Chron 16:1-6,,37-38;Gen 14:18;Heb 7:1-6,11-22;2Chron 1:4).

16:15  David was always mindful of God’s promises and plan. Here, having brought the ark to Zion, he is concerned that those listening to his Psalm will also remember. The bringing the ark to Zion is being used by David to remind Israel that God has a plan which He has promised.

16:18   In quoting the promise to Abraham we see that David saw the bringing the ark to Jerusalem was, in part at least, related to the promises to Abraham. (Gen 17:8)

16:21-22         The comments here reflect on the way in which God preserved Abraham – Gen 20:5,17 – from Abimelech.

Tabernacle and Ark: The law vs the promises

Notice that in v1 that David had erected a tent for the Ark. So the Ark didn't go into the tabernacle. At this time the Ark and the tabernacle dwelled separately. Very strange!

Have you noticed in David's song of dedication, he never mentions Moses? The covenant with Abraham is there but no mention of the covenant through Moses. Strange, because Moses was given the law, and wasn't the Ark part of that law?

God's purpose is with the whole earth, not just Israel. The law was a national law for them, and as such only had limited application. David recognised that there was a greater purpose that superseded the purpose of nation building. He saw that Jerusalem was to become the capital of all nations - as the promises to Abraham had indicated - because "in thee shall all nations be blessed". Looking into David's Psalm (v8-36) you will be able to see this as the constant theme throughout, especially v8, 14, 23-24, 28-33. This is why the Ark was separated from the tabernacle.

16:23-24        The appeal to the nations (surrounding Israel) to praise God indicates that the kingdom of God in the days of David was to influence the nations round about Israel. 

16:43  The Chronicles account here focuses on the joy of the event. However we learn from the record in 2Sam 6:19-20 the sadness David must have experienced when he got home.

16:40 Whilst there is mention of burnt offerings at the Tabernacle we do not read of burnt offerings at the place where David had placed the ark.

16:15   The specific comment about commandments and a thousand generations quotes Deut 7:9

16:8  David’s call to the people to declare God works to others is echoed in a later prophet – Isa 12:4.

1Chron 16:10

“Glory ye in his holy name; let the heart of him rejoice that seek the LORD.”

We are to rejoice in Yahweh. One of the fruits of the Spirit is joy (Gal 5:22). We truly have a lot to rejoice about knowing Yahweh’s plan of salvation for us (Hab 3:18; Luke 6:23); to rejoice in our high and holy calling; to rejoice in getting to know Yahweh and His Son; to rejoice in knowing the manner we are to walk and serve them in a manner pleasing and acceptable in their sight (cf. Psa 19:14; Psa 149:2; Isa 35:2; Isa 61:10).

When we rejoice in Yahweh, we put our faith and trust in Him, not having any confidence in the flesh (Phil 3:3), for the just shall live by faith (Hab 2:4; Rom 1:17; Gal 3:11; Heb 10:38).

Rejoicing, then, is inseparable from true worship and becomes a real test of faith. Notice how often Paul called on the Philippians to rejoice and joy in God (Phil 1:4,18,25,26; 2:2,17,18,28; 3:3; Phil 4:4,10)!

16:35  In speaking of God as “god of our salvation” we meet a phrase which does not occur often. Here are all of them Psa 65:5, 68:19, 79:9, 85:4

16:2 the way that David blessed the people echoes the narrative of Abraham and Melchisedec – Gen 14:19 – on that occasion the priest blessed Abraham.

16:43 Michael – David’s wife – stayed at home during the whole of the joyous events recorded in this chapter. We have to conclude that she had no interest in the things that David was involved in. There is much good that comes from a couple working together in the things of God – and doubtless frustration and sadness when the two are not of the same mind on a matter. We should be interested in the godly plans of our partner and other fellow believers. If we do not then we will become marginalised in what should be shared activities.

16:9  How often do we talk of God’s “wondrous works”? This is different from talking about the details in scripture that we see. It relates to His actions. We could start, I suppose, by talking to each other about the wonder of salvation in Christ. .  One way in which the Psalmist talked of God’s wondrous works”  was by simply recounting them.

16:22 Clearly the record here is speaking, as it is in the previous verse of both Abraham and Sarah. We maybe should be looking, as we read about them, elements of what they said that fall into the category of prophecy.

16:24 God’s creation declares God’s glory in the way that they grow according to His instructions built into their genetics. This should be true of ourselves also. Even though Adam tries to rule in our lives we can glorify God every time we make a choice to serve Him rather than please ourselves – this is expanded in :28-29.

16:15 In the “historical” Psalm we see an identical idea to what we see here – Psa 105:8 – so it is reasonable to see this account, speaking of David drawing on the Psalm which it seems was written because of David bringing the ark to Zion.

v.14-16 - It is clear that there was a time when Tyre was faithful - extremely so, it would seem. As a result the turning away that has taken place is more serious in God's eyes. Heb.6:4-6

28:2 in the seat of God 2 Thessalonians 2:4
The way in which the language of 28:2 is used in 2 Thessalonians shows that the one spoken of in Thessalonians should manifest characteristics of Tyre - and the Babylon in the book of Revelation.
28:13 Sardius topaz diamond beryl onyx jasper sapphire emerald carbuncle are all found in the breastplate and each one related to a tribe of Israel. The three missing related to tribes whose territory was not subject to Tyre.
28:26 There is a recurring theme of Israel dwelling safely in the land.
It is the promise made to Israel if only they would be faithful. Leviticus 26:5
It is a comfort given to those who are about to go into captivity in Babylon. Jeremiah 23:6 32:37 33:16
They were assured that there would be a return to the land and peace. This is a concept that Ezekiel takes up Ezekiel 28:26 38:8
To encourage the captives after the exile Zechariah reminds those that have returned that this time is to come. Zechariah 14:11

v.13 - The 'Garden of God' is also in 31:8,9 when referring to the Assyrian. The phrase is not found at all elsewhere. The word for garden (01588) is used exclusively of the Garden of Eden - Gen.2:8,9,15,16, 3:1,3,8,23, Eze 28:13, 31:8,9

28:16 It would appear that the trading which had created the wealth of Tyre had been her downfall. The trading became greedy and tainted with violence.

28:24 This promise indicates that even though Ezekiel was speaking of events that were happening in his day his words have a long term fulfilment - the removal of the 'pricking briers' from Israel speaks of the kingdom when all the nations Ezekiel prophesies against are subdued and God reigns from Zion - spoken against the background of the captivity Ezekiel's words must have been a great comfort.

28:20-21 And now the judgements of God turn against Tyre's neighbour city. Zidon. Whilst the other judgements in this area are against countries Tyre and Zidon were cities. So we see that these cities had the power and influence - and the responsibilities of nations which indicates their influence, despite their small size.

V.22 By God's judgements upon Zidon, even the worshipper of Baal and Ashtaroth would come to acknowledge Yahweh's supremacy

V.24 Tyre had changed since the time of David.  Then, Hiram, King of Tyre, showed kindness in building David a house (2Sam 5:11). He then delighted in supplying men and material to build the temple for Solomon (1Kin 5:5-12).  Such was the love and co-operation for Yahweh's project.  But now Tyre had become wealthy, proud, and arrogant.  Tyre had become a malicious neighbour to Israel and therefore the object of Yahweh's wrath.

People who do not know God, cannot possibly hope to be included in the reward He is planning to offer to the world when Jesus come back. Ezekiel says this very well in Eze 28:10.  In the Old Testament era, the criterion was how near the nations were to the God of Israel. In our Christian era, the standard is set by our response to Jesus Christ. That’s another good reason for us to preach to all we can – we never know who will respond, and be saved.

28:2  So we see that Tyre, rather than seeing herself as secondary to Israel, saw herself as more important. Setting herself up as some sort of religious authority!

V.3 Ezekiel mentions Daniel as a contrast in character to the ruler of Tyre. Daniel's reputation for sound wisdom had travelled far and wide. On the other hand, the King of Tyre was arrogant, puffed up, and self-opinionated. 

 Ezekiel and Daniel were contemporary in Babylon.  Here are the time lines: Ezekiel was taken to Babylon in 597 BC where he prophesied for 22 years (592-570 BC).  Daniel had been taken to Babylon, as a youth, in 605 BC.  He lived through the Babylonian era and into Medo-Persian rule.  He died in the third year of Cyrus in 536 BC.  And so, Daniel's captivity lasted 70 years (is his incarceration illustrative of the seventy in his prophecy of Dan 9?).

28:2 By ‘sitting in the seat of God’ Tyre has changed her relationship with Israel. In David and Solomon’s days Hiram seemed to view Israel with reverence, building David’s house – 2Sam 5:11 and then rejoiced at the prospect of helping Solomon build the temple – 1Kin 5:7

28:9 Such a simple challenge asking the king of Tyre if his claims to superiority will save him from death but it encapsulates a fundamental truth. No matter how arrogant a man or woman is eventually they will die.

28:3 The is the second mention of Daniel in the prophecy of Ezekiel. The first being in Eze 14:14,20. Remember Ezekiel is in captivity – Eze 1:1. Daniel likewise was in captivity So those to whom Ezekiel was speaking must have been well aware of Daniel’s exalted position in Babylon and the high regard that the Babylonian rulership had for his wisdom.

INCREASE UNDERSTANDING, INCREASE RESPONSIBILITY

I wonder if the king of Tyre was a Jew? There are a number of reasons for this question and an important lesson we can learn if he was.

1. God says, "You will die the death of the uncircumcised at the hands of foreigners" (Eze 28:10) This point could be left unsaid if the king of Tyre was an uncircumcised Gentile.
2. In Eze 36:35, God describes the land of Israel as Eden. Of the king of Tyre, God says, "You were in Eden, the garden of God." (Eze 28:13)
3. Perhaps the king of Tyre was from the tribe of Levi and of the family of the priests because he was adorned with nine out of twelve precious stones worn on the breastplate of the high priest. (Compare Ezekiel 36 v 13 with Exodus 39 v 10 - 14)
4. He was anointed as a "guardian cherub, for so I ordained you." (v.14) Again, this sounds very like another priestly reference.
5. "You were on the holy mount of God" (v.14) Ezekiel 20 v 40 describes this holy mountain as being "The high mountain of Israel." (see also v.16)
6. "You walked among the fiery stones." (v.14) Is this another reference to the stones on the high priest's breastplate with the names of the twelve tribes of Israel engraved on them?
7. "You sinned." (v.16) He must have known the law.

If the king of Tyre was a Jew, and especially if he was a priest, we can understand the reasons for the harsh judgement and attention God poured out on him. The lesson for us is the one Jesus gave. "That servant who knows his masters will and does not get ready or does not do what his master wants will be beaten with many blows ... From everyone who has been given much, much will be demanded; and from the one who has been entrusted with much, much more will be asked." (Luke 12:48)

V.13 The King of Tyre had gained greatly by the grace of Yahweh.  But, now the King had become proud and arrogant; attitudes which are contrary to Yahweh’s liking.  The King of Tyre has now fallen from grace, just as Adam did in the Garden of Eden.

V.15 Comparisons between the King of Tyre and Adam continue.

V.21 Judgment will also come upon Zidon (Sidon). Zidon lay 20 or so miles (32 km) north of Tyre, on the coast. Zidon was the more influential of the two cities at one point.  The city lay in the tribal territory of Asher, but was never subdued.

Zidon had been hostile towards Israel for a long time.  It must be remembered that Jezebel was the daughter of Ethbaal, the king of the Zidonians.  Baal was the chief god of the Zidonians, while Ashteroth was the goddess of the Zidonians.

It appears that the men worshipped Baal while the women worshipped Ashteroth (1Kin 18:19).

Vs.25,26 There would be some measure of reconstruction in the land after the Babylonian exile was finished.  But, these two verses have more to do with the conditions that will exist when Jesus returns to earth and establishes His Kingdom (Mic 4:4; Zech 3:10).

When God speaks of Tyre, Sidon and Lebanon it is not as to another nation. This whole area had been given to the children of Israel in (Josh 12:1-6 and 13). The fact that Israel hadn't wholly taken this area is interesting, because they appear instead to have forged a partnership with the inhabitants. At the time of David and Solomon there was a great friendship between Israel and Hiram, King of Tyre (1Kin 5:1-12) in so much that Hiram (in effect) built the temple for Solomon, supplying the materials and chief craftsman (1Kin 5:6, 7:13-45). Hiram's name for Solomon is "my brother" (1Kin 9:13).

What is clear from 1Chron 5:23 and other passages is that Israel did dwell in this area, and so the distinction became increasingly blurred between the nations. Whereas at the time of Joshua, when this part of the inheritance had still not been captured, God specifically mentioned how He would drive the Sidonians out, giving a specific command "only divide it by lot to Israel as an inheritance, as I have commanded you" (Josh 13:4-6).

28:6 Nebuchadnezzar thought of himself as greater than God. He saw himself as the maker of Babylon –Dan 4:30 - and so he was punished for that. Likewise the king of Tyre is seen in the same way, and so is punished.

28:14-15        Tyre had been so heavily involved in the work of God with Solomon that it is hard to think that the men of Tyre had no knowledge of the God of Israel. So they received severe punishment as those who knew God.

28:4-6 Tyre had thought that her wealth was a product of her own enterprise and consequently though more highly of herself than she should have. Are we ever like that? Do we think that our progress in this life is down to our own endeavour?   

28:22   Zidon’s problem was that they trusted in their own God and did not recognise the God of Israel – Yahweh. Consequently they were to be judged that they might learn who was God on the earth.

1. Ezekiel 28:1-10 - a prophecy against the Prince of Tyre:

2. Eze 28:1-5 - the prince's claim to divinity:

3. Eze 28:2 - the prince is proud, saying "I am a God, I sit in the seat of God" but Yahweh says he is just a "man"<120> (others elevate themselves also Dan 4:17,30-33;Isa 14:13-16;2Thess 2:3-4;Rev 17:2-6,9).

4. Eze 28:5 - material wealth made the Prince of Tyre proud (Prov 6:16-17;1Tim 6:10).

5. Eze 28:6-10 - Yahweh's judgment on the man of Tyre:

6. Eze 28:9 - will the prince say he is a God in the presence of those who kill him? The prince aspired to be a God just as Adam and Eve did in the garden of Eden (Gen 3:5).

7. Ezekiel 28:11-19 - a lamentation for the King of Tyre:

8. Eze 28:11-15 - the creation of Tyre:

9. Eze 28:12 - is there a difference between King of Tyre and Prince of Tyre? H.A. Whittaker in Bible Studies: An Anthology, 1987, p156-157 notes the worshipped deity of Tyre, Melkart, means "king of the city" and thus Whittaker believes the description of the king in the following verses refers to the worshipped deity which became increasingly pagan not the actual human ruler who was the prince. Others believe the King of Tyre and Prince of Tyre are both titles of the actual human ruler(s).

10. Eze 28:13;Exo 28:15-21 - in the KJV three of the 12 stones "ligure, agate and Amethyst" are missing in Ezek 28:13 while in the Septuagint both passages refer to 12 stones. In Rev 17:4 we have an apostate woman with precious stones, etc.

11. Eze 28:13-15 - neither a devil, satan or fallen angel are mentioned; can an angel die (Luke 20:36)?
the reference to Eden may suggest how the King of Tyre was created just as Adam and Eve; Tyre had a good relationship with King David and Israel and Tyre prospered as a result (Gen 12:3;2Sam 24:7-9;1Kin 5:1-10) yet fell from grace not unlike Adam and Eve; we also have Pharoah metaphorically depicted as a cedar taller than any tree in Eden though Pharoah also was not contemporary with Adam and Eve (Eze 31:2,3,8,9,16,18 - trees would seem to refer to the 70 nations in Gen 10:1-32;Exo 15:27).

12. Eze 28:16-19 - the sin and judgment of Tyre:

13. Eze 28:16 - "violence"(<2555> can mean "unjust gain").

14. Eze 28:17 - pride corrupted wisdom.

15. Eze 28:18 - desecrated sanctuaries with dishonest trade.

16. Eze 28:20-23 - a prophecy against Zidon:

17. Gen 10:15,19 - Zidon was a grandson of Ham, being Canaan's firstborn.

18. Josh 19:24-28;Judg 1:31-32;3:1-7 - Israel didn't drive them out and worshipped their gods.

19. Zidon helped Babylon in murdering Jerusalem; in 351 BC Zidon revolted from Persian rule and when beseiged choose to die rather than submit to Persian vengeance; Moslem armies took Zidon three times during the time of the crusades; in 1840 Zidon was bombarded by the British, French and Turkish fleets.

20. Eze 28:24-26 - the nations round about judged and then Israel at peace:

21. Eze 28:24 - they shall know that I am the Lord God.

22. Eze 28:25;38:12 - gathered the formerly scattered house of Israel from the nations to the desolate places now inhabited; then they shall dwell in their land that I have given to Jacob and dwell in the midst of the land.

23. Eze 28:26;38:8 - they shall dwell safely therein, in the latter years...they shall dwell safely all of them.

24. Eze 28:26;38:12 - build houses, plant vineyards, gotten cattle and goods.

25. Eze 28:26;38:11;Eze 39:22 - they shall dwell with confidence, when I have executed judgments upon those that despise them round about them; and they shall know that I am the Lord their God...that dwell safely, all of them without walls...the house of Israel shall know that I am the Lord their God from that day and forward. 

28:7-8 One might think that Tyre, that great trading nation, knew everyone. There would be no “strangers” in the world.  However a power was risen up to challenge even the might of Tyre. 

28:10   Despite her high opinion of herself – Eze 28:2-3 – Tyre was, as far as God was concerned, uncircumcised. That is outside the covenant relationship with Him sealed with the rite of circumcision. However proud man is God will put him in his place. We should learn that the things that are true at a national level are also true at a personal level.

28:17  Pride is probably the worst characteristic that can develop as a consequence of success. We can learn from the way in which Tyre fell because of pride. There is nothing wrong with success, it is how we respond to it that matters.

28:2   Nationalism is something which believers in the gospel should avoid. It is difficult in a country which is nationalistic, to remain unaffected by that nationalism and patriotism. True believers should always remember that their allegiance is not to the country of their residence but to the kingdom of God.

28:4       After the emphasis on the “wisdom” hat Tyre has got we see the sad outcome of that wisdom. It has not brought a knowledge and understanding of God. Rather it has brought material things.  Is this how we view getting wisdom? That we might prosper in this world.

28:2-5 the way in which the prophet speaks of the wisdom of Tyre is spoken of again – Zech 9:2 – by the later prophet. It may well be that there were those to whom Ezekiel spoke who actually also heard the words of Zechariah.

28:26 Speaking of the time of the regathering of faithful Israel Ezekiel is moved to quote from that wonderful time as described by an earlier prophet – Isa 65:21

28:3 It would appear that Tyre is in some sort of power game with Babylon. It is as if they knew about Daniel in Babylon and his wisdom, probably in interpreting Nebuchadnezzar’s dream of the image – Dan 2. It is as if Tyre is saying we are wiser than the God of Daniel in Babylon. This is typical human nature. Resisting the wisdom of God. Notice this is one reason why God brought judgments against Tyre.

We need to be careful that we never believe like that. We might think we would never question the wisdom of God. But are we liable to do that when we seek to merge man’s understanding of the origin of life with the clear statements in early Genesis that God created everything?

28:3 Daniel was amongst the first wave of captives taken to Babylon so it appears that he had risen to prominence there in a relatively short time as here it is no more than 10 years since he was taken to Babylon.

28:8 Death is the great leveller. Paul makes the same point -1Tim 6:7– a point which is made elsewhere in Scripture. So what value is there in setting our heart on material things?

28:2-7 There is nothing wrong with wisdom that enables one to become successful in business. This is exactly what Tyre had done. The problem was that the success caused the price of Tyre to be elevated in pride – ascribing his success to his own skills. So much so that he made himself into a god!

There are lessons for us here in how we view the events in our own lives.

2:16 - Here we have the preamble to ch.3, where we will learn that even those who lived under the law and were covenanted to God through circumcision are saved, not by the law, but by their faith, and, therefore, by the death of Jesus, even though at the time of their life this event had not yet taken place.

1:2 notes that this was what we might call a 'circular' letter as it was sent to the 'churches' of Galatia. From that we should conclude that all meetings in Galatia needed the same issues covered. We must be aware that different ecclesias have differing problems and needs. So what may be a problem in one ecclesia may not be in another. From this we conclude that ecclesial problems are best resolved by those who are in the area rather than by outside involvement by those who only have limited knowledge of the needs. Notice that the ground breaking letter which was generated at the 'Jerusalem council' Acts 15:30 was only sent to the ecclesia where there was a problem with the integration of gentiles into the ecclesia, though we will be aware that it's contents must have been well known throughout Asia because of the two references to it in Rev 2:14,20.

2:10 The Apostles in Jerusalem encouraged Paul 'to remember the poor'. This was not a general concern for all poor everywhere. It would appear that it was a concern for the 'poor saints in Jerusalem' Romans 15:26. Remember Romans was written by Paul just before he arrived in Jerusalem with the money which he had been collecting for the poor brethren and sisters there. They were in particular need because on accepting the gospel they were put out of the synagogue and alienated from their fellow countrymen.

1:10-2:14 Paul provides the credentials of his Apostleship by referring to a number of occasions when other Apostles were happy to regard him as one of them.

2:16 In saying that a man is not justified by the works of the law the apostle Paul raises an issue which he will return to in Chapter 3 4 and 5. Here he is setting the scene.

1:9 Whilst we may think that variations from the original gospel are very significant, Paul highlights what is actually going on. There is a difference between the 'Gospel' and 'another gospel', Those are the only two options. Either the true gospel is being preached or error. We do well to realise the starkness of this teaching.

2:19-20 The Judaisers in the ecclesias needed to understand this fundamental point. Either one is living unto Christ or unto the Law.

1:10 Pleasing men is the mark of the apostasy. However false doctrine is dressed up it is designed to satisfy the flesh. Hence Paul's questioning.

2:14-21 This section of Galatians should be seen against the background of Peter's comments Acts 15:7 to highlight the way in which brethren could be confused over the whole issue. If Peter could be confused think how easy it would have been for other brethren to be influenced by the Judaisers.

1:14 When Paul speaks of what we posses now 'in Christ' as being 'the earnest of our inheritance' he is telling us that what we experience now in terms of fellowship is a foretaste of the kingdom.  Do we think that we will mar our fellowship with petty bickering in the kingdom? If not then why do we allow such trivia to get in the way now?

2:7  'riches of His grace' will be the fulfilment of understanding (1:18) 'the riches of the glory' that we now posses.

2:16 A Jew who was truly educated in the Law of Moses, realized he could not be justified by the sacrifices and offerings it provided, because there was a constant renewing of them, whereas in Jesus, the one offering he provided did away with sins completely. Furthermore, a Jew under the Law realized he was constantly breaking it, and therefore in need of forgiveness, so the Law brought a consciousness of sins committed, and not forgiveness. The purpose of the Law was to reveal unto all men that they were guilty before God (Rom 3:19), and therefore in need of the redemption in Christ Jesus. It thus acted as a schoolmaster drawing them unto Christ (Gal 3:24). 

Gal 1:6-9 - already in the first century some were distorting the gospel and this is clearly condemned. Rom 10:2-3 - refers to a zeal but not according to knowledge. 1Thess 5:21 - says prove/test all things and hold on to the good.

1:16 The way in which Paul speaks of the revelation of Jesus to him and the way that he did not confer with men ‘flesh and blood’ picks up on Peter’s amazing statement in Matt 16:17. Paul likens his learning of the Messiaship of Jesus to the statement that Peter makes – another brother who did have difficulties giving up his Jewish traditions.

2:11-13 Paul is not seeking to minimise the status of Peter, rather to show that even Peter had problems about Jew and gentile mixing, but that Peter heeded the words. Were these brethren in Galatia less willing to listen to Paul than Peter was? That is the issue.

2:1,9 Christadelphian tradition extends the right hand of fellowship to a new brother or sister as a welcoming gesture into the ecclesia. 

Paul and Barnabas were given the right hand of fellowship by James, Peter, and John (the only place in the Bible where this phrase occurs). 

But, Paul and Barnabas were not new to the Truth.  Paul spent three years of contemplation, after his conversion, before he went to Jerusalem for the first time (1:17,18).  After that, he worked in Syria and Cilicia (1:21). 

Now, fourteen years later, Paul is in Jerusalem again where the apostles pledged their support (right hand of fellowship) to Paul and Barnabas in their work with the Gentiles.

2:4 The ‘false brethren’ were not simply believers who had fallen away. They were, as we would say today, spies. They had infiltrated the community to search out ways to undermine the preaching of the Apostles.

Look for instances of Jesus Christ in chapter 1. The letter is the first to be written and there is already a background of a Judaising influence.

The apostle is at pains to emphasise the importance of Jesus Christ and his teaching, in comparison with the law of Moses.

Gal 1:1 - Paul is of Jesus Christ. not of man

Gal 1:3 - Jesus gave his life for our sins - something which the law could never do

Gal 1:10 - Paul is a servant of Christ, not of the law - think how he changed from when he was called Saul of Tarsus.

Gal 1:12 - Jesus Christ is the source of the revealed gospel to Paul, unlike his manner of life (RV) in the law (v13).

2:6       Those who were ‘somewhat in conference’ were brethren who could talk a lot but who had little to say of any value. The fact that one might be a good orator is no guarantee that what one says is valuable! Paul is making that Point to brethren and sisters who were likely to be led astray by words rather than by Scriptural reasoning. We should take care that what we hear is ‘according to his word’. It is our personal duty to evaluate everything which we hear lest we be led astray by ‘fair speeches’.

1:1; 2:7 Paul establishes himself as having been given a direct commission from the risen Jesus to be an apostle to the Gentiles (Acts 22:7-10,21).  This was to create credibility with the ecclesia at Galatia where some members' faith had been shaken (1:6,7).  Paul is also establishing credibility with all subsequent readers of the Bible, that his words carry the weight and direction of Jesus.

1:6-7 Notice that Paul says that the things they have been taught by others is not ‘another gospel’ – that is teaching which differs from his teaching but equally acceptable. In our day tolerance is encouraged and ecumenism is encouraged. However Paul’s comment indicates that truth is truth and error is error. We must take care to ensure that we do not compromise truth.

1:2 Galatia was a region located right in the middle of present-day Turkey.

1:6-9  We have to be sure that we understand the true gospel and follow its precepts. There are many who claim to follow Christ and his gospel, but who are misguided. They will be greatly upset at the judgement (Matt 7:22,23).
 
2:14 Paul rebuked Peter publicly.  This was appropriate because Peter had publicly influenced others by his hypocrisy (Prov 26:5).  An application of Matt 18:15 would not be appropriate because Paul had not been solely and individually wronged.

1:15 ‘From my mother’s womb’ is like John the Baptist – Luke 1:15 where John was filled with the Holy spirit ‘from his mother’s womb’. God had a plan for both men and that plan was known to Him at their birth.

HOOKED

She is hooked on heroin. She has broken the trust of the people that love and care for her most by lying and stealing to support her habit. Rehabilitation worked for a while, but the evil of the drugs had too much grip on her and she lost her motivation. Even knowing she only has one last chance before her baby boy is taken away from her is not a strong enough motivation against the evil of heroin. It has taken over her life. Right now it seems that nothing can rescue her from the power of death that is working in her life. All the love, teaching, motivational sessions, care, money, and even the worst of threats seem to be no match for this addiction to evil.

Is there hope?

The apostle Paul wrote a letter to a group of people, some of whom may have been struggling with some very similar problems of drug addiction. In his greeting he wrote, “Grace and peace to you from God our Father and the Lord Jesus Christ, who gave himself for our sins to rescue us from the present evil age, according to the will of our God and Father, to whom be glory for ever and ever.” (Gal 1:3-5)

God wants to rescue us from whatever evil is holding us in it's power. He has done the work and paid the price to break us free. Let us ask him to rescue us. He can give us all the strength we need to become free if we turn to him and rely on him to rescue us.

Let's not give up, but turn to the one with the love, power and resources to rescue us from this present evil age.

The concept in 2:16 is an absolute thing, no half measures. Peter however had fallen into half measures, and Paul rebuked him for it (v11-14). Peter was in effect preaching another gospel (see v5). We have to be careful with this exact same issue. Do we believe fully in righteousness by faith, or only partially?

2:2  The way in which Paul describes his approach and association with the brethren in Jerusalem serves the same purpose as the way he in chapter  1:1 he speaks of his apostleship not being of men. Here were those who would denigrate his position so he emphasises that his position is through the approval of others – in this case the apostles.

2:5     Paul had experienced problems due to the presence of brethren who wanted to present a different gospel. In their case they wished for gentile believers to observe the Law of Moses.  Tolerance is often an approach encouraged today. However Paul, seeing the dangers of the approach, nipped the problem in the bud by resisting it immediately. ‘that the truth of the gospel’ would remain with the believers. We must exercise such clear thinking if we are not to allow others to be led astray from truth.

 Gal 1:6-9.

1:16-19           The way in which Paul describes his conversion and subsequent activities serves to show that the way in which he developed his understanding of the gospel is not a consequence of men’s reasoning. It was by direct revelation from God. Thus his apostolic credentials are established.

2:21    Paul’s point here is the central issue for those who would return to observing the law of Moses as if that would grant life. If the law could save then Jesus did not need to die. So the choice was simple. Following the law denied the work of Jesus. Accepting the death and resurrection of Jesus rendered the Judaistic approach null and void.

1:23-24            Even though Paul – as Saul – had killed their fellow countrymen the brethren rejoiced at the conversion of Saul. Are we equally willing to forget the past actions of those who accept Jesus as their saviour and change the way that they live?

2:11  We should not dwell on the rebuke Paul gave to Peter. Whilst it was justified it is clear that Peter heeded what Paul had said to him. Are we as willing to listen to reproof and act upon it when it is true? Or do we sullenly resist wise counsel because of our pride?

1:1      This is the first of a number of different appeals to authority for what Paul is saying.

The remainder are:-

           1:11     not after men

           1:18     spending time with Peter

           2:2       went by revelation

           2:9       given right hand of fellowship by apostles

           2:14     was able to rebuke Peter

           3:6      Paul appeals to Scripture

Paul had to establish his authority as his status was questioned by those who sought to re-introduce elements of the Law of Moses

1:8      We appreciate that we do not benefit from listening to and adopting false teaching. However Paul goes one stage further saying that the one presenting the false teaching is also punished. The point is repeated in the next verse as if to emphasise the seriousness of preaching wrong doctrine.

1:3  In all of Paul’s letters he sends greetings from God and Jesus. This is one of the indications that Paul’s letters were inspired. One cannot speak on behalf of others without them giving the greeting to be passed on.

2:16 Whilst many modern translations have “fain in Jesus” the AV, correctly, has “faith of Jesus” We need to be careful that there are a number of occasions where we learnt salvation is due to Jesus’ faith – Rom 3:22, Eph 3:12. Of course we do need to have faith in Jesus but such a faith in him would be of no value if Jesus himself did not have faith himself in the promises of God.

1:4 Paul is reminding the believers throughout Galatia of Jesus’ “motel” prayer – Matt 6:13 when he speaks of deliverance from evil.

1:17 the clear statement here that Saul did not go direct from Damascus to Jerusalem after his conversion demonstrates that there is a time gap between Acts Acts 9:25-26

1:4 In speaking of Jesus giving himself to “deliver us from … evil” he is quoting Matt 6:13 – from what we call “the lord’s prayer”. An indication that the ecclesias in Galatia already had and were familiar with Mathew’s gospel record. Paul is here reminding them of what they read of Jesus’ words.

Gal 1:8

“But though we, or an angel from heaven preach any other gospel unto you that that which we have preached unto you, let him be accursed.”

The integral part of our faith is to be followers of God and Christ. When Jesus said, “follow me,” he meant it. It is the theme throughout the gospels and carried throughout in the New Testament (Matt 16:24; Luke 9:23,24; Mark 1:16-20;John 10:27-30; Eph 5:1,2; 1Pet 2:21). When Jesus said, “Be thou faithful unto death,” he meant it for all his followers (Rev 2:10). We may not prioritize our safety and security for comfort and convenience. It is to compromise the Word. We are called to faithfulness, to accept whatever God’s will is for us, regardless of the difficulties – yes, to be faithful even unto death.  

Brother Robert Roberts writes: “'Be thou faithful unto death’—not that we shall necessarily go to death; but be prepared for that in case of need. The mode of tribulation is graduated and diversified according to the endless variations of individual requirement. The Lord knoweth them that are his: and he knows how much and what sort of tribulation each case requires. Let us humble ourselves under his mighty hand with this confidence. ‘My son, despise not the chastening of the Lord, nor faint when thou are rebuked of him.’ This is the counsel of eternal wisdom…

Tribulation is a moral necessity… Paul defines its mission thus: ‘Tribulation worketh patience;’ and through much tribulation it is appointed we must enter the kingdom of God… Humility and patience are indispensable attributes of excellence of character… They come only with tribulation… “

FURTHER SEASONS OF COMFORT – RIGHT VIEWS OF LIFE, p. 273

Whether we like it or not, we will face trials and tribulations as we continue to journey through these uncertain times. This is a fact; there are no exceptions, and while we have faced adversities throughout our lifetime, what is still coming pales in comparison to what is still to come!  Our faith will be subjected to a final testing (cf. Heb 11). Having said that, it is important we differentiate between tribulations and wrath because we may get lulled into a false sense of security when we hear we will not be here when things get rough. We cannot escape tribulations, but we may escape the wrath of God. Tribulation is, # <2347>, thilipsis, “persecution, trouble” (Matt 13:21; Matt 24:21,29).  Wrath is # <3709>, orge, “punishment, anger, vengeance” (Matt 3:7; Luke 3:7 John 3:36; Rom 1:18).

In Rev 14:1, we read: “Then I looked, and behold, on Mount Zion stood the Lamb, and with him 144,000 who had his name and his Father’s name written on their foreheads.” ESV Study Bible.

The Father and His son are one. The 144,000 represent the saints, the redeemed, the first fruits of God and of the Lamb. But there’s more… To have the Father and Son’s name sealed on our foreheads requires our manifesting their character. If we fail to manifest their character in our lives, we fail, as it is on this criterion by which we will be judged and sealed. “Name” in Strong’s Concordance is # <3686>, onoma, “a ‘name’ (lit. or fig.) (authority, character) …” The reflection of our character when we face Christ, will determine if we receive the seal of God and His Christ. (Underlines added).

Without question, we will face trials and tribulations as we journey through these uncertain times, and we need to “purpose” now in our hearts now to stay faithful to God and Christ. If we do, we will be ready to follow the Lamb in whatever direction he may lead us. There is no other Word, no other Name, nor other Gospel, by which we may be saved. To purpose in our hearts, as Daniel and his friends did (Dan 1:8,11), gives us an in-depth understanding of the meaning of truly being “ready” to face what will be required of us at any given time, knowing it won’t be anything we cannot bear if our hearts are prepared and set on the LORD just as Daniel, Hananiah, Mishael, and Azariah did. The fiery furnace and lion’s den they faced did not deter them, and with that kind of conviction, it won’t fail us, either (1Cor 10:13,14). While we have faced adversities throughout our lifetime, what is still coming pales in comparison under the final Beast System. We need to be ready and prepared (Matt 24:44-47), so when our Saviour comes for his bride, our love, our determination, our stead-fast dedication, and our faithfulness to him will exude as our eyes meet his. We have given “all” (cf. Luke 14:26,27). Please read notes on Dan 1:8, Oct. 23, 2023.

1:6 “marvel” is an indication of the incredulity of one who, having forsaken the life of persecuting Christians, now accepted Jesus as Messiah. The evidence is so clear that it was incredible that anyone who had once accepted those things and been baptised should fall away from believing in those things.

1:1 The seeming casual comment “who raised him from the dead” is far from a casual point. The resurrection of Jesus takes the readers, including those who wanted to return to the Law of Moses, to the focal point as to why the old order had been superseded by the gospel.