Comments for June 3

20 v.5 - It is quite clear that this provision is not a suggestion that God condones murder, simply that he recognises that accidents sometimes happen, and that the people involved need protection. There is no refuge for the person who killed purposely or who killed someone that he hated. We have a refuge in God. Let us bear in mind the 'terms and conditions' set out here and apply them to our own lives in Christ, and to the new covenant based on love.

20 v.1-6 The appointment of the cities of refuge shows that Yahweh was merciful to those who were not premeditated murderers. This foreshadows the work of the Lord Jesus Christ. Of the faithful servants of God who are baptised into Jesus it is said that they have ‘fled for refuge’ [Hebrews 6:18]

Chapter 21 - In the wilderness the Levites had their tents around the tabernacle and provided a focus for the people. Approaching the tabernacle and seeking counsel of the priest were, to a large extent, one and the same thing. However now the nation were distributed over a far larger area - the land of Canaan, the priests were dispersed throughout the whole of the nation to provide easy access to the teachers and judges in the law. No man was able to make the excuse that the priests were too far away when a matter of controversy arose.

21 v. 3 - The act of giving of the land to the Levites was one of great and apparently willing generosity. Perhaps we should adopt the same attitude when we are required to give of our money or time to further the work of the Lord.

In particular the law regarding the city of refuge that the manslayer was to remain in the city until the death of the high priest (20:6) is so powerfully a foreshadowing of the work of Jesus - our high priest.

21:11 In describing Hebron as a city 'in the hill country of Judea' we are provided with an indication of the home of Elizabeth and Zacharias (Luke 1:39) for this is how the place where they lived is described in the gospel. Thus a careful reading of the text will further our appreciation of the details.

A CLOSE REFUGE

Six cities of refuge were given to Israel when Joshua divided up the land. Three of them had already been designated on the other side of the Jordan for the tribes of Rueben, Gad, and the half tribe of Manasseh. And here, three others cities were designated as cities of refuge for the tribes on the west of the Jordan.

The cities Israel were given were just about equally spaced throughout the land. This meant that the person who accidentally killed another person would not have too far to run - no matter where they were in the land of Israel at the time. The cities of refuge were as close as they could be to anyone who needed them, and no-one had to go further that anyone else to get to one.

Today we do not have cities of refuge. We may even have a completely different sort of justice system. However, we still need to seek refuge from the effects of sin that are looking to take our life and serve up our wages - death. But for us the distance between where we are and our refuge is as close as a prayer. Wherever we are we have instant access to Jesus and the forgiveness of our sins. So let's take refuge with our High Priest and be saved from sin and death.

20:9 The cities of refuge were for the benefit of both Jew and gentile (the stranger) so here we see another aspect of the provision of God in Christ.

21:43 The oath that God had made to give the land had been made to Abraham (Genesis 13:15 etc.) So this point marks a fulfilment, in part, of the promises to Abraham.

20:4 That the manslayer was to declare his cause to the elders of the city in the gate gives incidental confirmation to our understanding that the gate of the city was the place of government - see Ruth 4:1-2

21 We have all probably noticed that all of the cities of refuge were appointed as cities for the priests. You will be able to identify
Hebron
Shechem
Golan
Kedesh
Bezer
Ramoth in Gilead
as both cities of the priests and remember them as cities of refuge from Josh 20:7-8

 20:4 When the man was come to his city of refuge, he was to be met at the gate by the city elders, to whom he would declare his need. When they were satisfied that it was a legitimate cause. they were to "gather him into the city unto them", as though accepting him into their family, and they were to "give him a place", so that he might "dwell among them."

Joshua have Caleb Hebron, but in the end he didn't actually possess it, as it became a city of the Levites. Caleb had the field and suburbs (Josh 21:9-11).

The six cities of refuge serviced Israel after the flesh - the number six representing one short of divine perfection.  The seventh city of refuge, representing divine perfection, will be provided for the ransomed of Yahweh, Israel after the spirit.  Here will be complete shelter from all danger (Rev 21:2-4; 22:14,15).

20:2      That the people were to appoint cities of refuge at this point is a marker that as far as God was concerned the people were settled in the land, though there was still much work to do. This is a pattern of our lives in Christ. Even though we have been baptised we have not attained to the stature of the full man in Christ. This will only happen at the resurrection. However there is the need to consolidate our faith and make provision in our lives for the needs of others.

21         We have seen that on three times Josh 13:14, 14:3, 18:7 that the Levites had no inheritance in the land. Now they are given cities to dwell in from their brethren, at the command of God. This shows the principle that the Levites were to be sustained by their brethren.

20:5-9 - perhaps the "avenger of blood" perhaps represents the debt of death we owe due to sin.  V7 refers to the "6" (6 perhaps representing man/flesh) cities "appointed" [Heb. "qadash" (6942) meaning "to be clean, consecrate, holy, purify, sanctify", etc.] so possibly this refers to the ecclesial elders offering a temporary ecclesial/baptismal refuge while awaiting full freedom from the "avenger of blood" who is still waiting for an opportunity. V9 "appointed" [Heb. "muwadah" (4152) meaning "an appointed place, asylum", etc.] perhaps suggests the  worshipping in the appointed manner meeting each first day of the week in the temporary ecclesial refuge with the high priest in the midst (Acts 20:7; Matt 18:20) where followers wait for Christ's full return so can they can have full freedom from the "avenger of blood". V6 the death of the high priest (perhaps an echo of Christ's reaping the benefits of his sacrifice with his return to  earth to fully conquer sin and death) fully wiped away debts/sins and the "avenger of blood" was no longer a threat allowing the unwillful sinner/slayer (Heb 10:26) to be fully free (from death) and return to his home/inheritance (millennial rest).

21:43-45 This is the general winding up of the history from the 13th. chapter, which narrates the occupation of the land by the Children of Israel. All promises made, whether to the people, or to Joshua (Josh 1:5), had been, or were in the course of being fulfilled. The recorded experience of the Israelites (V.45) is a ground of hope for all believers in every age, that all the other promises made will, in the appointed time be fulfilled.

20:4,5 The man fleeing the avenger (death) would seek asylum in a city of refuge. He would explain his plight to the elders at the city gate who would admit him and protect him from the avenger. Sometime later, a trial would be held to judge the validity of the refugee's claim (20:6). If his account rang true, he would be allowed to stay. If his story were untrue, he would be thrown out of the city to face the avenger and certain death.

 Our experience mirrors this account. We are fleeing the avenger (death) and find refuge in Jesus (Heb 6:18). After some time, we will face a trial to see if we are genuine or not (Rom 13:12). Some will be granted everlasting life, while others shame and everlasting contempt (Dan 12:2). Those who are accepted by the Lord at the judgement will remain in His refuge, in His rest (Heb 4:9). Those who are rejected will be thrown out into the world to face the avenger (death) (Matt 13:41,42).

21:8 In keeping with the way in which the land had been divided by lot the cities for the priests were also assigned by lot – lest the people be tempted to give the priest the least appealing cities.

SCATTERED TO SPREAD THE GOSPEL
 
The Levites were given forty eight towns to live in throughout all Israel. All the other tribes received a chunk of land complete with its towns and villages. But the Levites received no other land than the pastureland around their towns. The other tribes were able to live together, but the Levites were scattered from one end of the nation to the other.
 
There was a reason for this. The Levites were the people God had chosen to do his work. In essence, they were to point the rest of Israel toward God. So the fact that they were scattered like this meant that all Israel would learn from them and be served by them. Had the Levites inherited a piece of land, they would have stuck together and few Israelites would have been motivated to turn to God. But in their small groups throughout Israel they could have the widespread impact God intended them to have.
 
This is probably the reason that we, as Christians, are spread all over the world. If we were in one big, self contained group, we would be far less effective at spreading God's message and pointing other people toward him. So let's make the most of the places God has put us. You might be the only person some people ever meet who can point them to Jesus. Our job is to make the most of those opportunities.

For the possession of Hebron (20:10-12) see also Josh 14:14 (note May 28).

20:3     ‘Unawares’ shows that the provision is to allow for a fair trial of the one who has killed a person.  Entry into the city of refuge was not a means of escaping judgement. In like manner being ’in Christ’ where we have ‘fled for refuge’ – Heb 6:18 –does not free us from the judgement of death for sin. But we have a merciful God. Whilst under the law when the facts were established, if the slayer was guilty he would die, we are offered forgiveness if we confess.

If we are seeking refuge from the "avenger of blood," it seems to me that places us in the category of "unwitting murderer."  So I have to ask the question:  how can we be a murderer?  A possible answer to this:  prior to making the death of the True High Priest a reality in our lives, we are perhaps "floating along" through life, and thereby spreading the confusing message to others that it is possible to live just fine without Jesus Christ.  It rings of "he that gathers not with us, scatters abroad."  Let us work diligently to acknowledge that we are purchased possessions, living only because of our merciful High Priest!

20:3,9 - In vs 3 we have a person being killed (by another individual) and the Hebrew word for "person" is "nephesh" (5315) which is often translated "soul". Similarly in vs 9 we have a "person" KJV or "someone" NIV being killed and the same Heb. word "nephesh" (5315) being used. Nephesh in its primary meaning stands for creature, a breathing creature man or animal. It is rendered variously soul, life, person, self, creature, etc.

20:6  Even if the slayer is innocent of murder he was to remain in the city of refuge until the death of the high priest indicating that redemption from sin was to be achieved by the death of Jesus.

Caleb's dwindling inheritance

Can you imagine the following conversation:

Caleb, I promise you can have all the land you walked on when you spied out the promised land (Num 14:24, Deut 1:35-36)

But you'll have to wait 40 years for it (Josh 14:6-10)

When I said "all the land" I actually meant just one city and its suburbs (Josh 14:13-14)

(40 years later)

You can go and live in it now. But you'll have to fight three Giants for it first (Josh 15:13-14 cp. Num 13:22, 32-33)

By the way, now you've fought the Giants for it; I'm allocating your city to anyone who's fleeing the law because they've committed manslaughter. Hope you don't mind. So it'll be a bit more crowded than you first thought (Josh 20:1-7).

Oh, and didn't I say? There's a whole bunch of Levites I've just promised the actual city to. And its surrounding land. So is it ok if you and your family move out and just have the villages? (Josh 21:11-12)

How would you feel if that were you?

Caleb certainly qualifies for the verse in Heb 11:39 which says: "And these all, having obtained a good report through faith, received not the promise". Caleb and his family had to wait to inherit his promised piece of land. He had the faith to realise all things are temporary in this world and not worth having compared to eternal promises. Just as Abraham was promised the land of Israel but didn't live long enough to occupy it, so Caleb and his family wait for the ressurection where all God's promises will be fulfilled. Nevertheless, it was a hard lesson to learn.

Josh 20:5 - unwitting or accidental sins get forgiven as was the case with Paul who obtained mercy (1Tim 1:13); we are not to deliberately keep sinning (Heb 10:26); we can gain an initial refuge and favourable judgment via baptism (Josh 20:4) but the ultimate judgment and hope of refuge will be when Christ returns (Josh 20:6).

21:25 So there are two cities of refuge on the East side of Jordan, in the territory of the two and a half tribes. Thus confirming that God was happy with the provision of an inheritance for those two and a half tribes . there. Of course the promises to Abraham extended way beyond the borders of what we now call the land of Israel

21:3   The Levites had no inheritance. Whilst God had made provision for them it still required the willingness of their brethren to give up parts of the territory that they had fought for. This is fellowship. The nation made a sacrifice in handing over cities to the Levites.

21:16    In 1Sam 6:19 the men of Beth Shemesh were smitten for looking inside the ark. As the city was a city of the priests they should have known better.

21:20,26       The record speaks of those who “remained” of the Kohathites because a significant number of them died in the rebellion of Korah – Korah was of the Kohathites – Num 16:1

Josh 21:3 The Levites were given their inheritance by God.  Their inheritance was to be provided by each tribe giving up portions of land for them.  Because of their sin, complicit with Simeon (Gen 34:25-31), the allocation for the Levites, of 48 cities (Josh 21:41) were distributed throughout all the tribes of Israel.

This was a direct fulfillment of the prophecy uttered by Jacob at the end of his life.  God would ‘divide in Jacob and scattered in Israel’. (Gen 49:5-7).

21:9-11 Though it says that God gave Hebron to the sons of Aaron it may be that they were assigned to live there. We know later in 2 Sam 2:1 God appoints Hebron as the city David was to begin his kingship in after the death of Saul. We also see likewise Shechem which was given to the Levites was occupied by the the men who chose Abimelech to rule over them. Also if the Levites were given the cities as to own them then they would have an inheritance, so it would appear that the cities belong to the tribes, in the case of Hebron it would be Judah specifically Caleb, but the the Sons of Aaron were assigned to live among them (and not have exclusive occupancy) and to have access to the pasture of the city. 

Josh 21:3  The Levites inheritance.

When Joshua was on the borders of the land, the LORD in his mercy made provision for the Levites.  The children of Israel were required to provide them with accommodation among all the tribes.

The LORD was the Levites inheritance.  If we seek to serve the LORD he can be our inheritance.

21:45 We do well to remember that God always keeps His word. However He keeps His word in His own good time and not necessarily as soon as we might want. This was true of Israel when they took the land. We are now about 45 years into the time Israel have been in the land.

21:44  When Israel were to be given rest then there was to be a place where God would place His name. –Deut 12:10-11. However this was not yet the right time. Notice that this verse does not complete the quotation from Deuteronomy. This had to wait until the time of David – 2Sam 7:1

21:43-45       What is recorded here is not a complete description of what happened. Here was have a very positive account of what Joshua had achieved. However Israel actually squandered that which Joshua had obtained for the nation.

20:2    The cities of refuge were the nearest things to prisons that Israel were to have in the land of Canaan. But they were not prisons in the sense that we know them because the people who fled there were not guilty of a crime. They were simply a place of refuge from the avenger of blood.

20:6  the prospect of returning to the very place where the accident had occurred wold have been a challenge for the “slayer”. He would have to leave the security of the city of refuge.  Maybe he hoped the high priest would live for quite some time. We have “fled for refuge” – Heb 6:18 - and have a high priest who will never die.

21:45  While it says God gave them all the land that was promised , in Josh 17:12 it says Manassah could not drive out the Canaanite from part of the land. It does go on to say that when they became stronger they put them to forced labour but for some reason God did not allow them to be driven out at first. 

21:45  While it says God gave them all the land that was promised , in Josh 17:12 it says Manassah could not drive out the Canaanite from part of the land. It does go on to say that when they became stronger they put them to forced labour but for some reason God did not allow them to be driven out at first. 

20:2 Having taken control – to a large extent – of the land of Canaan Joshua is now instructed to fulfil what Moses had commanded – Num 35:11

20:6That the slayer who returned to the town he came from and was free from retribution form the avenger of blood makes it clear that his actions in killing another were atoned – covered – by the death of the high priest.

21:3,5 The provision of the City of Refuge was not like a “get out of jail free” card. The opportunist who was seeking revenge against someone he hated “aforetime” could not flee and be guaranteed safety.

In like manner the sacrifice of Christ offers refuge but is no salvation for persistent, rebellious, sin.

The provision should develop in our minds the desire to “love one another” John 15:12

20:6 The time might be long or short to the death of the high priest. The one who sought refuge in the city of refuge would have no idea how long it would be until he was freed from the constraints of loving in the city of refuge. In like manner we have no idea how long or short it will be until the return of Christ when death will be abolished for his servants.

20:9  The “city of refuge” was not like a “get out of jail free” card. Justice was administered. So if the one who had fled for refuge was proved to be a murderer rather than having killed someone accidentally the requirements of the law of Moses were still fulfilled.  So on arrival at the city of refuge due process took place before sanctuary was given to the innocent manslayer.

20:6 The death of the high priest bought the man who was imprisoned in the city of refuge freedom. This is very like the way that the death of Jesus has bought freedom for all who will put their trust in him.

26 v.3 - There is something to be learned from a look at the use of the word 5564, here translated 'stayed'. It represents a stay in the sense of something to lean on, to be sustained by. There are 48 occurrences. Here are a few to help with the idea. Gen27:37 Ps.3:5, sustained, Judges 16:29, borne up, 2Kings 18:21, lean, 2Chron. 32:8, rested. It is interesting that this word is used for 'put' when the priest or the offerer 'puts' his hand on the head of the sacrifice [Exo.29:10,15,19, Lev.1:4, 3:2,8,13, 4:4,15,24,29,33, 8:14,18,22, 15:21, 24:14]

26 v.20 ‘enter thou into thy chambers, and shut thy doors about thee: hide thyself as it were for a little moment, until the indignation be overpast.’ Shows that despite the fact that He was executing judgment on the nation he was concerned that those who would listen to Him would be spared the horrors of His judgment.

27 v.6 ’Israel shall blossom and bud, and fill the face of the world with fruit.’ Is a passage we often use to speak of the glories of the kingdom. Doubtless is does speak of this time but it marks a striking contrast with the words of Habakkuk 3:17. Habakkuk speaks of the Babylonian captivity [Habakkuk 1:6]. We may conclude that Isaiah’s promise of blessing is speaking of a time after the Babylonian captivity and so maybe those returning exiles in the days of Ezra and Nehemiah.

ch. 26 - REPENTANCE brINGS SALVATION The relationship between repentance and salvation is clearly defined in this song. It begins with God's people in distress after God had disciplined them. They were so broken they could hardly whisper a prayer. It reminds me of the prayer that Ezra spoke when his people sinned, "O my God, I am too ashamed and disgraced to lift my face up to you, my God, because our sins are higher than our heads and our guilt has reached to the heavens." (Ezra 9 v 6).
Isaiah continues saying that they were in such distress it was like they were in the pains of childbirth - yet even in their desperation they couldn't do anything for themselves. They had to rely on God for their salvation.
Salvation is the gift of God that he gives to the responsive heart, and repentance is one of the biggest steps toward that responsiveness. God's salvation is one of the most wonderful things we could ever imagine. He offers resurrection, life and joy in this short description. It is described as waking up on the most beautiful morning you have ever seen, waking up and shouting for joy, feeling the fresh dew of the morning on a day of new birth and no decay. Freshness, joy and brightness are yours if you begin your life today with repentance.

27:2 - The vineyard of red wine is a reference to Song 5:1-7, where this idea is extended and clearly refers both to the nation of Israel and to those who receive the promise.

26:3 'Perfect peace' in the Hebrew is 'peace peace' (see margin in your Bible). As such it is echoed (57:19) as the cry of the Lord to the gentiles.

27:13 Trumpet shall be blown draws on the blowing of the trumpet at the year of Jubilee when the slaves are released and everything returns to the owner - a foreshadowing of the kingdom. This is when Israel shall return in belief to the land of Israel.

ch. 26 - Continuing the theme of the resurrection of Jesus from Isa 26:19 the 'dead men' living with 'my dead body' The dead men are those who were raised after Jesus' resurrection and 'my dead body' speaks of Jesus' resurrection (Matthew 27:52)

ch. 27 - And more links with the time of the resurrection and the resurrection when Christ returns.

26:20 I have been developing the way that this chapter speaks of the events of the resurrection of Jesus. The consequence of that resurrection is that we can be certain of ours. So the 'moment' when the 5ervants are hidden is death. Resurrection takes place out of the moments of death - hence Paul's comment (1Cor 15:52)

27:1 Whilst Leviathan is a symbol for Egypt we should see that Leviathan is somewhat more than that for we saw last year that this chapter speaks of the resurrection, continuing the theme of chapter 26. So Leviathan speaks also of the power of sin.

 27:2 Israel will again be grafted into the vineyard of God when it is replanted and encompasses the whole earth. It shall blossom and bud again (V.6) At that time the earth will be filled with good fruit

26:1,2  Isaiah continues the idea of the seventh city of refuge (see my note on today's Joshua reading).

GOD'S VINEYARD
God likened the people of Israel to a fruitful vineyard.  Israel were his special people, the ones out of all the people on the earth he had chosen to be his own.  He cared for Israel, he loved them and wanted them to love him.  In all his dealings with them, God did what was best for his people to make them grow into a godly nation fit to inherit his kingdom for eternity.  In the picture of the vineyard he describes his compassion and care like this: "Sing about a faithful vineyard: I, the LORD, watch over it; I water it continually.  I guard it day and night so that no-one may harm it." (Isa 27:2-3)  What more could we do for a vineyard?  God did the best he could for Israel.
 
Jesus said, "I am the true vine and my father is the gardener. ... I am the vine; you are the branches.  If a man remains in me and I in him, he will bear much fruit." (John 15:1,5)  We are now branches of the Jesus vine in God's vineyard.  Just as God cared for the Israel vineyard, so he cares for us and does all he can to make us more fruitful and prepared for eternity.  Pruning hurts but it is good for us, and like Israel, God waters and protects us.
 
Paul sums it up nicely when he says, "And we know that in all things God works for the good of those who love him, who have been called according to his purpose." (Rom 8:28)
 
Israel rebelled against God's care and provision.  Let's not do the same.  Instead we should appreciate and give thanks for all the care and support God supplies for us.

27:8 Even in wrath God has continually shown mercy to Israel, God's dealing with her as His own people is different from the way that He deals with other nations. He punishes His people "in measure". He did condemn them, by driving them away into exile, but did not totally destroy them, as He did with many other nations. He always remembered the promises made to Abraham, Isaac, and Jacob.

Our two chapter today speak of the kingdom.  The picture can be summarised by Isa 26:13,14. Other lords have ruled over Israel, as the previous chapters have shown, but “they are dead”. Now the exiles have returned from Assyria and Egypt, and “shall worship the Lord in the holy mount at Jerusalem.” (Isa 27:13)

26:8  When Nehemiah prayed because of the desolation of Jerusalem – Neh 1:11 – he quoted these earlier words of Isaiah saying his desire was to God’s name’.

27:2  The ‘vineyard of red wine’ contrasts with the barren vine of Isa 5:1-2

26:14,19 - we read two of the conditions regarding the dead (Psa 49:14,15,20); v14 refers to the dead who have no hope, no memory, they are destroyed, they will not rise; v19 refers to "Thy dead" shall live and their bodies shall arise. So this refers to those who are dead in Christ, those who are responsible and informed of God's word rising (unlike the animals and people of insufficient understanding who will not rise). For these there will be a resurrection and a judgment (Dan 12:2; Acts 24:15) with the wheat separated from the chaff, the sheep separated from the goats, the wicked he will destroy (Luke 13:28; Psa 145:20; Matt 21:41) and the righteous will reign with Christ on earth (Matt 5:5).

I agree with Peter Forbes regarding the Leviathan, that crooked serpent, as being a symbol or personification of sin (or the power of sin). 26:21 mentions the Lord punishing the inhabitants of the earth for their iniquity (KJV) or sins (NIV) and then one verse later 27:1 refers to the Lord slaying that crooked serpent/leviathan/dragon hence the connection with sin and we also read of Christ's victory over sin and where sin comes from Gen 3:14,15; Heb 2:9-15; Isa 53:12; Rom 6:23; James 1:14,15

26:14The description of the state of the dead that Isaiah presents echoes the way that the wise man describes it – Ecc 9:5

26:13 The Jewish people, even though they have been persecuted, and without a home land that they could call their own until less than sixty years ago, they have never acknowledged any other God, other than the God of their father Abraham.

26:14 The memory that perished was the memory of the threat of the Assyrian invasion which Jerusalem was delivered from in the days of Hezekiah.

GOD'S LOVE

Israel were, and still are, God's special people. He compared them to a vineyard and said this about them: "Sing about a fruitful vineyard: I the LORD watch over it; I water it continually. I guard it day and night so that no one may harm it." (Isa 27:2-3)

There are a few things to notice about God's description of the way he loves and cares for Israel.

1. "Sing about a faithful vineyard." Songs are usually easy to remember and joyful. We need to remember with joy that God loves us. We need to remember it often
2. God's love was for "a fruitful vineyard." The Israel he loved were people who showed in their actions that they loved God. We need to do the same.
3. "I, the LORD, watch over it." God is watching. Whether it is something good that happens, or something bad, God sees. Nothing that happens to us can escape his notice.
4. "I water it continually." God's vineyard is supplied with all it needs. It never has to be thirsty. It is the same with us. We never need to lack in hearing from God. We are free to read the Bible, to pray and discuss God with each other. We are even free to see the lessons from life's circumstances that God gives us and to learn from them.
5. "I guard it day and night so that no one may harm it." Our God is the best security ever. We can be sure that he is in control of everything that happens to us. He will not allow us to be harmed so that we cannot follow him any longer.

God loved Israel. He loves us in the same way. Let's respond to him in love also.

26:1 The wonderful guarantee that God will be a ‘wall’ is taken up by the prophet – Zech 2:5

26:4 The first LORD in Hebrew is Yahweh  (See Exo 3:14); the second LORD is yah (a contraction of Yahweh ; See Psa 68:4); and JEHOVAH is ab (Father; See Psa 89:26).

27:1 The epithets leviathan, serpent, dragon refer to Babylon. Babylon has been a source of ungodliness and opposition to Yahweh since the days of Nimrod (See my note for Gen 10:8, Jan 5). 

27:4 The briers and thorns that oppose Yahweh are a reflection of Moab which is used as a synonym for any of Yahweh’s enemies (See my note for Isaiah 25, June 2).

27:12The term beat off in Hebrew is chabat.  It is the same word as is used for the action of gleaning olives ( beatest, Deut 24:20).  After the olives had been beaten off the tree they were gathered. The same idea is used here for waterways. 

The southern boundary of Judah, according to the tribal allotment, was the Wadi El-Arish (the stream of Egypt).  In that day (the Kingdom) Yahweh shall beat the waters and gather them.  This signifies that Israel will not be limited to the boundaries of the tribal allotment but will extend from the Nile to the Euphrates (river) (Psa 72:8).

Isa 27:9;Rom 11:26-27.

26:9 I have shown in earlier comments on Isaiah 25 that this area of Scripture is Messianic. The phrase "have I desired thee in the night" echoes Song of Song 3:1 which seems to speak of the bride looking for her beloved.

27:12  So the deliverance of Israel will be like the deliverance from Egypt under the hand of Moses.

Isa 27:1

“In that day, the LORD with his sore and great and strong sword shall punish leviathan the piercing (swift) serpent, even leviathan that crooked (winding) serpent; and he shall slay the dragon that is in the sea.”

Here we have three figurative terms referring to the three great sin powers of the ancient world that warred against Israel.

The piercing, or swift serpent is Assyria (Deut 28:49-50).

The crooked, or winding serpent is Babylon (later Rome, the Great Babylon, Rev 12:14; 17:5).

The sea dragon is Egypt (Eze 29:3).

These once powerful empires lost their great power and influence. These empires are also representative, and have a latter-day application of the sin powers of the world opposing Christ at his coming when with a sharp sword he will smite these nations (Rev 19:15).

Isa 27:13

“And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the LORD in the holy mount at Jerusalem.”

Isaiah uses this expression, “in that day” over and over again throughout his book. He refers to several different events, which tell us these events do not take place in just in one literal day. Isaiah specifies that "in that day" will be at the time when “the great trumpet shall be blown,” which we know from Scripture is followed by a series of events over a period of time, and ending when the Millennium begins. This "day" coincides with the return of Christ when the trumpet shall sound (1Cor 15:52).

Indeed, God shall do glorious works for His people as described in chapter 25, and He will also be very gracious to Assyria and Egypt (Isa 11:11; Isa 19:24-25). Babylon, on the other hand, will be completely destroyed (Isa 13:19), including the latter-day Babylonish system of Rome, morphed from Babylon's paganism, and thus referred to as “Babylon the Great.”(Rev 17:5; Rev 18:19-21).

Isa 26:4

"Trust ye in the LORD (Yahweh) for ever: for in the LORD JEHOVAH  (Yah Yahweh) is everlasting strength (the rock of ages)"

This verse in the Hebrew reads: "Yah Yahweh tsur olammin," i.e., "the complete manifestation of he who will be the rock of the ages of the hidden period."
 

26:10   No matter how gracious one is to a wicked person, because they do not regard God, they will not acknowledge God’s glory. This indicates that compromising on our God’s principles is not the way in which we should try and reach out to those who do not know God.

27:6    The kingdom is a time of blessings – the land will be fruitful. This contrasts with the kingdom of this world where – Isa 14:21 – where Babylon would seek to fill the face of the earth with cities.

27:3  Once we see Leviathan as a symbol of sin we will see the watering of the vine by God as the provision of His word as nourishment against sin. 

27:3     The way in which Isaiah says God will care for the “vineyard” is a return to what He said he had done to Israel – Isa 5:1-2

1. Isa 26:1- "In that day shall this song be sung in the land of Judah" is this a reference to the "new song" of the millennial kingdom age (Psa 149:1-5;Rev 5:9-10;Psa 118:14)?  This strong city of future Jerusalem will have Christ as its chief cornerstone, but the saints will comprise other stones that God will appoint for walls and bulwarks; it will be a time of millennial rest and salvation for the saints.

2. Isa 26:2 - the gates of the kingdom open for the righteous; "Open ye the gates" points to entry into the kingdom and Christ is the gate/door for the sheep who follow him (Psa 118:18-20;John 10:1,7,9;Rev 22:14); "the righteous nation" is all who hear and obey the teachings of Christ (Gen 22:18;Gal 3:8,16, 26-29); "nation"<1471> perhaps this word "goy" often used for Gentile nation suggests a coming from Gentile nations to Israel be they formerly captive and/or scattered Jews, or faith Gentiles who believe in the hope of Israel; "the truth" is for the hope of Israel (Rev 21:12;Psa 122:6).

3. Isa 26:3 - "perfect peace"<7965><7965>; "trusteth"<982> (Heb 11:1-3, 6,13, 15-19;Heb 12:2).

4. Isa 26:4 - "Trust"<982>; "strength"<6697> can mean "rock" and would apply to God, but also to His Son Jesus Christ who will return to rule the earth (Dan 2:31-45;1Cor 10:4).

5. Isa 26:5 - an opposing city to Jerusalem in Isaiah's time would be Nineveh, or perhaps it refers to Babel/Babylon and if we consider the last days the mystical apostate Babylon mentioned in the Revelation to John could be Rome (Rev 17:1-9;Rev 18:2,18,20,21); Christ will bring the nations and his exalted apostate opponents low to the dust (Gen 3:19) when he comes again (Acts 1:9-11).

6. Isa 26:6-7 - but the poor, needy, righteous will stand above the ashes of the formerly exalted fallen who were not righteous.

7. Isa 26:8-9 - can be God working with the righteous who waited for Him; Christ manifests his Father and is worthy to bear his name (Heb 1:4,8,9); those in Christ who wait for Christ to take charge, judge, and teach those on earth before turning things over to his Father God once sin and death is defeated (Matt 5:5;Matt 6:10;Isa 2:3;1Cor 15:20-28); V9 reminds of the faithful ecclesia bride of Christ (Song 3:1 searching for the great shepherd/bridegroom/king); though Messianic, it also has similarities with the destruction of Sennacherib's army so that the surrounding nations would appreciate righteousness.

8. Isa 26:10 - religious apostasy will oppose Christ (Rev 17:14), plus there will be a last rebellion at the end of the millennium (Rev 20:2-3;1Cor 15:20-28); reminds one of how the Assyrians dealt unjustly as they were given the gold of the temple but still attacked Jerusalem.

9. Isa 26:12 - dependance upon God; "peace"<7965>.

10. Isa 26:13 - "other lords" = they were dominated previously by worldly leaders and perhaps by the false belief in pagan idols.

11. Isa 26:14 - the non-resurrected dead have no memory (there is no consciousness in death Jer 51:39,57).

12. Isa 26:15 - re-appearance in the land of the scattered.

13. Isa 26:16 - sought God in prayer when chastened (Heb 12:5-11).

14. Isa 26:17 - "as a woman with child" = perhaps an allusion to the promise of a redeemer (Gen 3:15-16)?

15. Isa 26:17-18 - the impotence of the faithful (the harvest is plentiful but the workers are few, etc.); V18 "brought forth wind" = accomplished no real achievement.

16. Isa 26:19 - when the Messiah comes the righteous dead be bodily resurrected and shall live with Isaiah (1Cor 15:55;Hos 13:14).

17. Isa 26:20 - does "hide thyself" refer to death, or hiding from the latter day Assyrian/Gogian host, does it have a double application regarding hiding in Jerusalem from the Assyrians of Isaiah's day?

18. Isa 26:20-21 - Christ is our ark of safety to ride out the last days.

19. Isa 26:20-21 - the Assyrian army destroyed at Passover (Isa 30:29;Isa 31:5,8,9).

20. Isa 26:21 - God to punish the inhabitants of the earth for their iniquity; the serpent (Isa 27:1) is the personification of sin and it is slain by God.

1. chapter 27 - The sword of the Lord upon the old serpent. The Lord's vineyard being redeemed from the serpent seed. The earth is filled with the fruit of the vine. The great trumpet of the Jubilee brings Israel back to their possessions.

2. Isa 27:1 - the leviathan, serpent (personification of sin and slain by God Isa 26:21), and dragon seem to be figurative terms representing the sin-power (Eze 29:3;Jer 51:34-35 ) of the world particularly in its latter-day opposition to Christ, the seed of the woman (Gen 3:15;Rev 17:1-9,14,18;Dan 7:11;Rev 20:2-3).

3. Isa 27:2-4 - the true vine is Christ, his accepted are the fruitful branches, the rejected are the outcast and withered fruitless branches to be burned (John 15:1-8); the vineyard is also the house of Israel (Isa 5:7) which in Hezekiah's time was a vineyard of delight and a faithful remnant (natural and spiritual Israel) will be even more so in the millennial era; v3 the watering can be literal and figurative rain (refreshment literal and/or spiritual) or drought (Isa 5:6;Deut 32:2); v4 briars and thorns in the vineyard itself will be burned together with the enemy who seeks to desolate it.

4. Isa 27:5 - let them come to God for refuge and peace.

5. Isa 27:6 - Israel will bud, blossom and fill the earth with fruit (Gal 5:22-26) during the Jubilee millennial era of Christ's return. 

6. Isa 27:7 - perhaps this means has God punished His people in the same manner as their enemies (the implication being no)?

7. Isa 27:8 - the east wind in the climate of Judea was usually temestuous and violent (Job 27:21) and perhaps refers to the (esp. latter day) Assyrian/Gogian host.

8. Isa 27:9 - deliverance will come only because the iniquity of Jacob/Israel is purged.

9. Isa 27:9-11 - Israel punished, and Jerusalem would be taken during a spiritually dry spell where there was little understanding (Hos 4:6;Luke 23:28,31,32) and Gentiles warned too (Rom 11:21).

10. Isa 27:12-13 - after the denunciation there is comfort; the river is the Euphrates (northern border of Israel) and the stream of Egypt is thought to be the Wadi El Arish (southern border of Israel); the gathering of those chosen; the trumpet on the Day of Atonement and the Jubilee (Lev 25:9) signalling the Lord's return (Matt 24:31;1Thess 4:16;Rev 11:15); freeing of all bond-slaves and return to family inheritance (Lev 25:10); worshipping the Lord in the holy mount at Jerusalem (Isa 2:1-4).

26:17  Isaiah likens troubles to birth pangs on other occasions – Isa 13:8 and 21:3

26:2     Keeping truth is not a theoretical, passive, action. We keep “truth” by living the principles of the gospel. We are to do this whether it is convenient or not.

26:18   Israel are presented as being chastened by God but make the point that the chastening had no positive effect on them. They did not repent nor show the nations what God was like.

27:27-29      Whilst it might appear that Isaiah is describing the different way to harvest crops he was inspired to explain that God tailors His chastening to the needs of the one being chastened. He who knows us intimately creates the environments that will enable us to grow if only we respond appropriately to them.

26:17 God’s chastening had produced the desired results. In pouring out their prayer we see the idea of a fervent praying to God by many people.

26:9 The statement, “for when Thy judgments are in the earth, the inhabitants of the world will learn righteousness”, compares with Psalm 9:16: “Yahweh is known by the judgment which He executeth”.

26:1    the way in which walls as salvation is reminiscent of the City of Refuge - Num 35:11 - into which the one who had accidentally killed someone could flee.

26:15 the removing of the kingdom – possibly Assyria - which was attacking Jerusalem in the reign of Hezekiah – is like the scattering that Daniel later spoke of regarding Babylon – Dan 4:14. Nations come and go. But the Jews cannot be annihilated – Jer 30:11. The continued existence of the Jewish people over the centuries is one of the most powerful evidences of the existence of God and His involvement in world affairs.

26:10 The way I which the wicked, even though encouraged to repent, will not recognise Yahweh’s majesty contrasts with how repentant Israel will respond – 24:14.

28:23-29 The farmer does not continually plough. He sows seed as well taking care to sow appropriately. Come harvest time he harvest according to the best way to harvest the different crops. In like manner God does not chasten in the same way forever. He chastens according to our needs. The Chastening hand of God is not careless but tailored to each of our changing specific needs. Such is His love.

I26:19     The word translated “awake” is the same word that Daniel uses –Dan 12:2 – when he speaks of the resurrection.

26:19   The word translated “arise” has its meaning reflected in 1Cor 15:15,16,29,32in the same context. This indicates that Paul’s use of the word draws on this chapter.

v.10 - The theme of sanctification by Jesus is one of the hingepins on which this letter pivots, going through from ch.2:11 to ch.13:12.

Having set the scene in chapter 9 this chapter now focuses on the 'betterness' of the sacrifice of Jesus over the day of Atonement. [10:1] see the list on the study pages to see the links with Leviticus 16. Whereas the sacrifice on the Day of Atonement could 'purify the flesh' [9:13] the sacrifice of Jesus is able to 'purge the conscience' [9:14] Consequently only needed to be offered 'once for all' [10:10]

HAVE CONFIDENCE
Do we really believe that Jesus Christ came and died so that we could be forgiven from all our sins? Sometimes I wonder when I look around the faces in the seats on a Sunday morning, whether people have come along to church to commiserate about their sinfulness and to ask for forgiveness, instead of coming to church to worship the God who has poured out so much grace on us and to rejoice in his forgiveness as we remember the way he gave it to us.
If you were asked if you were going to be in God's kingdom, what would your answer be? Yes? No? Not sure? The reason Jesus died was so we could be forgiven. Repent - ask him - and he will wash you clean from your sins and make you new and holy for Him. After forgiveness we can be at one with God again. Let us rejoice in his forgiveness, and have the confidence to draw near to God in full assurance of faith. Let us have confidence to come into the presence of God because we are new, clean and forgiven sinless creatures. And let us be confident that in our clean forgiven state God will be pleased - by his grace - to give us the kingdom.

10:1 The very repetitive annual offering of the sacrifice of the Day of Atonement shows it was ineffectual at removing sin permanently. So the very nature of the annual event should have taught Israel something.

:3 Whilst the sacrifices on the day of atonement were to remind Israel of their sinfulness our remembrance of the sacrifice of Christ is not to remind us of our sins. Rather it is to remind us that our sins have been forgiven (Matthew 26:26-28)

Heb 10:1. The writer, in comparing the law to a shadow is saying, that the real thing is always better than a reproduction. It is like comparing “2D” with “3D”. there really is no comparison.  

Heb 10:22-24. Faith, hope and love (charity) are the three great principles which summarise God’s dealings with man.(1Cor 13:13) Here we see that the Hebrews are exhorted to;
      v.22 Let us draw near in full assurance of  faith.
      v.23 Let us hold fast the profession of our faith (elpis 1680) hope.
      v.24 let us consider one another—unto love.

The next three chapters expand on the same principles.
      ch.11:1 Faith is the subject of things hoped for.
      ch.12:2 Who for the joy that was set before him. (our hope)
      ch.13:1  Let brotherly love continue.

10:5-8  The quotation of Psalm 40 and its subsequent exposition in these verses is most telling when it is realised that Psalm 40 was David's response to the forgiveness he received after his sin with Bathsheba. There was no sacrifice he could offer for his sins (Psa 40:6, 51:16) so he gave himself in service to his God. We should do likewise. We, like David, cannot repay the debt we owe. All we can give is ourselves in service to Him in thankfulness for the forgiveness that is available in Christ.

Vs. 26,27  These verses in the KJV sound ominous and troubling. They do not mean that if we sin occasionally (as we undoubtedly will) after baptism into Christ, we are doomed. They mean that if we wilfully continue to sin (or as the NIV renders it: deliberately keep on sinning), then there is no hope of (ultimate) forgiveness.

10:2 The rhetorical question ‘then would they not have ceased to be offered?’ is so powerful. It was the very repetitive nature of the Day of Atonement that highlighted its shortcomings. This argument is more powerful than any technical discussion about animals being unable to express willingness.

10:19 The ‘boldness’ that we have to enter into the holiest contrasts with the way in which any priest would have felt of approaching the ‘holiest’ which was only accessed once every year by the high priest.

The Day of Atonement was the most solemn in the Jewish year. The High Priest went into the Most Holy Place, and was granted forgiveness for the nation of Israel.  In Heb 10:1-14 Jesus, the greatest High Priest, went into Heaven, the real Most Holy Place. He went in with His own blood, and actually is still there. He hasn't as yet come out. When He does it’s our most solemn day. He will bring judgement, forgiveness and salvation.

10:26 The wilful sin which alienates one from the effectiveness of the sacrifice is Christ is, in the context of the letter to the Hebrews is the way in which the Jews were turning away from the sacrifice of Jesus to following the law of Moses again.

Heb 10:10 That we are ‘sanctified’ by Jesus’ willingness to obey his Father we see the same idea as had already been made in Rom 5:10

V.7 Volume (Gr.kephalis) means roll. Book must mean The Pentateuch (the first five books of the Bible written by Moses). The Pentateuch was written on animal skins and rolled up on two wooden knobs.  Synagogues today have similar scrolls.    

V.9 Jesus is called the cornerstone (Eph 2:20; 1Pet 2:7).  The cornerstone lay at the foundation of the building. Its function was to support two walls which met at right angles.  As one wall finished, the other wall continued.

Jesus was the foundation of both the old covenant and the new covenant.  As the old covenant (the Law) finished, the new covenant (alliance in Jesus) continued. The first was taken away and the second was established.

V.19 By His sacrifice, Jesus opened access to the Holy of Holies, the throne of Yahweh (Matt 27:51; Eph 2:14; Heb 9:3).  That is the reason we can approach Yahweh directly in prayer in the Name of Jesus.

V.37 This verse is reflected by Rev 3:11; 22:7,12,20.

10:18  Those priests which believed – Acts 6:7 – may well have wondered whether they should still be offering animal sacrifices. The eternal benefit of Jesus’ sacrifice removed the need for any more animal sacrifices. In fact the offering of animals would show a lack of appreciation of what Jesus had done for them.

Forgiveness - past tense

In v26 we see the difference between a life in Christ, compared to the Law of Moses. With the law of Moses you could always make another sacrifice for sin. And another. But with Jesus there is only one sacrifice. And then no more. You can understand that the former might seem preferable, can't you? A visible confirmation that you're forgiven and are right before God again? In comparison the forgiveness through Jesus is invisible, intangible, and worst of all, in the past, not the future.

The big example of this contrast is the forgiveness of David. He had killed a man and committed adultery with the man's wife. He sought a way in the law for him to be forgiven; a sacrifice he could make so that his forgiveness would be confirmed before his own eyes. Yet he couldn't find one (see Psa 51:16 "You do not desire sacrifice, or I would give it!")

So David found himself in the same situation as the one we're faced with here in Hebrews 10. In v4 we read: "it is not possible for bulls and goats to take away sin" - just as David found out - and believe me, he searched for a way for it to be possible! Instead, David was broken down within himself, abject and despairing, feeling the weight of his own sin and the impossibility of forgiveness. Do you ever feel this way? It is in this state of mind that David realised the only way out or him was simply to trust in God. God would find a way, even though he didn't know what that would be. So he penned the words:

"The sacrifices of God are a broken spirit,a broken and a contrite heart — These, O God, You will not despise." (Psa 51:17)

God was true to this verse, because when He confronted David about his sin, and David confessed, God's answer was that He had already forgiven him (read 2Sam 12:13 and notice the past tense). We too need to have faith that our confessed sins are already forgiven due to the past work of Jesus, and not bring them to mind again. As explained in v17-18 "their sins and their lawless deeds I will remember no more... there is no longer an offering for sin."

10:3   The word ‘remembrance’ only occurs 5 times in the Greek. One of those is Luke 22:19 where it is used in the context of remembering the death of Jesus. So the contrast is between remembering sins and remembering the forgiveness of sins.

10:13  Here we have yet another quotation from Psa 110:1. So we see that even here in Hebrews 10 whilst talking about the sacrifices on the day of atonement the Melchisedec priesthood of Jesus is a major element.

WINNING ATTITUDE

"It is impossible for the blood of bulls and goats to take away sins."(Heb 10:4) So why did God require the Israelites to offer sin and guilt offerings? The offerings were there to remind them that they were sinners. The fact that an animal had to be killed showed to us humans just how dreadful sin was in the sight of God.

The way sins are really forgiven is when God sees a right attitude. The attitude and example of Jesus is the best one for us to follow. His motivation for everything he did was to say, "I have come to do your will, O God." (v.7)

It is not sacrifices he wants from us, whether they be animals or good deeds. God wants an attitude that wants to please him. Once we have that attitude, he adds, "Their sins and lawless acts I will remember no more." (v.17) If forgiveness is important to us - without forgiveness we cannot come into the presence of God - then we need to develop the attitude that wants to do God's will every moment of our lives. This is what being a Christian is all about. The Scripture continues: "If we deliberately keep on sinning after we have received the knowledge of the truth, no sacrifice for sins is left, but only a fearful expectation of judgement and of raging fire that will consume the enemies of God." (v.26-27)

So let us recognise our sin, as the sacrifices taught us to do, and develop an attitude that motivates us to be like Christ, delighting to do God's will. Then we can be sure that God will hear us when we ask for forgiveness, and we will be at one with him.

10:8    In saying that God had no pleasure in the animal sacrifices the writer is reminding his audience of passages such as 1Sam 15:22 and Hos 6:6.

 Heb 10:26-31.

What is involved in the "willful sins" that the writer would paint such a dire picture of the end result of someone who sins in this way?

I got one short response from a sister. Here it is -

10:26 The point that the writer is making here is that Christ is the only sacrifice. This is seen a little clearer in Gal 5:4

THE JUST SHALL LIVE BY FAITH

Faith means resting our hope in Christ and believing that God's will - will be done on earth. The writer encourages the Brethren + Sisters not to shrink from their faith in time of persecution, but to hold on and endure until the end, making their faith real in their lives. 

Brother John Thomas writes - “Faith is a confident anticipation of things hoped for, a full persuasion of things not seen”

Let us press on towards the mark of our high calling of God in Christ Jesus.

Heb 10:26

“For if we sin willfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins.”

A reader asks: “Can you respond to my question will appreciate same send answer to -------- Can will sin be forgiven?”

My reply: The context in which the apostle Paul spoke to the Israelites pertained to those who willingly went back to the weak and beggarly elements of the Mosaic Law of animal sacrifices for the forgiveness of sins. Those could not receive forgiveness because the blood of bulls and goats could never forgive, but was merely a covering for their sins until the promised Seed should come (Heb 10:3-5).

Having said that, there are times when the flesh sins knowing that it is wrong, but gives in due to the weakness of the flesh. Such, when they confess and repent of their sin will be forgiven (cf. 1Tim 2:14,15). The blood of Christ saves. The only sin that cannot be forgiven is blasphemy against the Holy Spirit - the disbelief in the power of God to save through His son, the Messiah (Mark 3:29,30).

10:11-12    Notice the contrast between the high priest under the law who stood ‘daily’ quoting Num 28:3 with Jesus who is ‘sat down’ – anther quotation from Psa 110. This time verse :1

10:23   Whilst there were some in Jerusalem who were active presenters of the necessity of observing the law there would have been people who were not sure and where tempted by the seemingly plausible arguments of the Judaisers but who then would see the clarity of the gospel message. These were the ones who were “wavering” to whom the writer appeals.

10:39    A word of encouragement to those the writer wrote to. Despite talking about those who turn away from God they are now spoken of as those who are not of those who draw back. A word of encouragement like we saw in Heb 6:9

Heb 10:5 Nicodemus and his contemporaries heard the voice of the Spirit, breathed forth in the words of spirit and life, uttered by Mary's Son, who they knew was a teacher come from God . But they did not perceive that this teacher was the Eternal Spirit, nor did they comprehend how he came. Judging by flesh-appearances, they only saw Mary's son, as they saw Isaiah or one of the prophets, as teachers from God. They did not perceive that Jesus was "a body prepared" by special Spirit-creation, the Cherub upon which the effluent power of the Eternal Substance rested; and that upon him, and through him, he walked through the country breathing forth his voice in the doctrine taught, and his power in the miracles performed not perceiving this, still less did they comprehend that the Effluent Power would so thoroughly change the constitution of the "Body Prepared," that it should be no longer corruptible flesh perpetuated in life by blood and air, but should be transformed into spirit-flesh and spirit-bones, constituting a Spirit-Body -- a material, corporeal substance -- essentially incorruptible, glorious, powerful, deathless, and quickening; and that in this, as corporealized spirit, the Effluent Power that had "come down from heaven" -- from the abode of the Eternal Substance, "which no man can approach unto" would "ascend where he was before."

- PHANEROSIS...'The Anointed Cherub'

10:21 The encouragement to “draw near” contrasts with “draw back” :38 to encourage the readers that they are not amongst those who “draw back” :39

Heb 10:5 The quote from Psalm is purposefully changed, so that instead of, “mine ears hast thou opened: we have but a body hast thou prepared me: Why do we have this change? We know that in Psalm 40 it is referring to Deut 15:17 where if a servant loved his master he would have his earlobe bored out and remain in the master's house forever. It represents a willing and obedient servant who delighted in service and fulfilling his master's wishes. We know that the Lord Jesus in life was obedient to his father in all things, but that wasn't sufficient to bring salvation. It required his willing and self sacrificing agape love in the ultimate act of laying down his life in obedience. Without this all his previous willing and obedient service would be meaningless in his and our salvation. The body was both prepared and free from all blemish of personal sins.

All his life he was being prepared for this. He was the man made strong by the heavenly Father.Isa 50:4-5 The Lord GOD hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary: he wakeneth morning by morning, he wakeneth mine ear to hear as the learned.The Lord GOD hath opened mine ear, and I was not rebellious, neither turned away back. so that Jesus Luke 2:52 increased in wisdom and stature, and in favour with God and man. The Jews couldn't understand where he had got all this wisdom John 7:15 And the Jews marvelled, saying, How knoweth this man letters, having never learned? If he had been taught by them he would have reasoned and thought like them, but he had been taught by his Father. 

10:15-16        Notice the fact that the writer to the Hebrews is saying that Jer 31:31 was written to the Jews in the first century – “witness to us”

THE RECIPE

It would be much easier to be sure of our salvation if God had given us something more like a recipe book. Do this, do that, stir three times, add some sweetening and a pinch of salt, and cook for 30 minutes, and hey presto! The perfect dish - the perfect life - has been born!

In actual fact, people have tried it time and time again. Sacrifices are offered, holy days are kept, special clothes are worn, Bible readings and prayers are done as rituals, ... and on it goes. It's easy to get stuck in a ritualistic, follow the recipe form of worship, but that's not what God wants.

Listen to the principle the Lord Jesus Christ lived his life by. "When Christ came into the world, he said, 'Sacrifices and offerings you have not desired, but a body you have prepared for me; in burnt offerings and sin offerings you have taken no pleasure.' Then I said, 'Behold, I have come to do your will, O God, as it is written of me in the scroll of the book.'" (Heb 10:5-7).

The offerings and rituals we offer may be helpful, but they are not the real thing. God wants the obedience and willing submission of our bodies to do His will in all areas of our life - not just our religious moments. Yes, that's a much bigger job than following the recipe. It means we have to think like, copy and imitate Jesus, and do good whether anyone is watching or not.

Giving Him our body - the body He has prepared for us - is to give Him our all.

10:39 the word translated “perdition” <684> which is used to Judas Iscariot carries the sense of “waste”. Returning to the Law of Moses meant that those who followed that route were wasting their lives even though they thought that they were serving God faithfully. 

10:39 the word translated “perdition” <684> which is used to Judas Iscariot carries the sense of “waste”. Returning to the Law of Moses meant that those who followed that route were wasting their lives even though they thought that they were serving God faithfully. 

Heb 10:22-25

“… Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another; and so much the more as ye see the day approaching.”

Christ’s disciples had throughout their history suffered persecution, imprisonment and martyrdom, so we can only imagine the pressure they were now under as they witnessed the events leading to the destruction of Jerusalem getting closer and closer. The book of Hebrews was written possibly around 65 A.D. This was, therefore, a great challenge for the author of Hebrews writing to those who had suffered and were now threatened with even more suffering! The author, feared that they would turn from the Faith to avoid further persecutions (cf. Matt 24:9-14).

Five instructions were given to help counter this beginning at verse 22. 1) Draw near to God. 2) With pure hearts cling unswervingly to the Faith. 3) Not give up meeting together. 2) Spur one another on by way of exhortations. 3) Stir one another to love and good works. 4) Not give up meeting together. 5) Encourage one another every day.

God wants His children to draw near to Him with an honest and sincere heart – right up to the very end. God’s Word never divorces doctrine from deeds. Having a new relationship with God through Jesus Christ (Heb 10:19-21), the admonition given to the early first-century ecclesia also applies to us.

It is becoming more and more obvious with each passing day that we are absolutely not going to return to anything close to “normal.” No new elections will change the projection our world is headed in. I hear a large scale national revival would save America from Globalism, but prophecy says otherwise (cf. 2Thess 2:3. A weakened America will not come to the aid of Israel in the coming war (Eze 38). By all indications, we are in the final phases of Rom 1; 2Tim 3; and 2Pet 3, etc. etc. Persecutions will intensify, falling away accelerating, deception and great delusions oozing through every open crack!

The night is nearly over with the convergence of these specific end-time signs! We recognize the season; we have front row seats observing the stage being set for the future tribulation period. The hour has come for us to wake up from our spiritual slumber because our salvation is nearer than when we first believed (Rom 13:11).

10:7 doing God’s will is the sacrifice He is looking for from us. It is as simple as that!

10:14  by using the word <5048> which is translated “perfected” we see the writer contrasting the work of Jesus with the sacrifices under the law that could not make the offerer “perfect”

10:8 We might struggle with the idea that God does not take pleasure in the sacrifices which He commanded should be offers. The resolution is that the sacrifice has to be offers form a pure heart. Our “sacrifice” is our own commitment to God- Rom 12:1-2. Simply going through the motions of service to Him with a heart that is focussing on other things is not acceptable. Serving two masters is not going to work –Matt 6:24                                                    

10:2 The KJV has the word “purged” on three occasions – 1:5, 9:14 and here, Whilst two different words are used the emphasis is on physical cleansing. A concept which would have been well understood by the priests who believed in Jerusalem.