Comments for June 4

I find it strange that the Israelites so quickly thought ill of their brethren in this way, especially immediately after the first 5 verses. The altar was obviously a large structure that could be seen from a distance. Maybe it reminded them of the Tower of Babel and they were afraid that the two and a half tribes had turned so quickly to idol worship. Maybe there is a lesson for us too here. If we see our brethren behaving in a way that we feel may not be acceptable, let us be sure to investigate its motives fully before condemning it.

v.11-12 The proverbs [18:13] counsels ‘He that answereth a matter before he heareth it, it is folly and shame unto him.’ A wise counsel which should have been understood and implemented by the whole nation at this time. We can easily fall into the same way of thinking. We may listen to one speaking of another an simply assume that the one speaking is presenting a complete picture. Wrong judgement can flow from one who has no intention of misrepresenting another. The error is simply a matter of not being in possession of all the facts.

In contrast to the behaviour of the other tribes the two and a half tribes answer is so conciliatory - 'A soft answer turneth away wrath' (Proverbs 15:1) We could learn a lot about how we should speak with each other from this event.

SUPPORT YOUR brOTHERS.

For more than five years the tribes of Reuben, Gad, and the half tribe of Manasseh had led Israel into their land, clearing it of the Canaanites and settling their brothers in their own towns and villages. Ruben, Gad, and the half tribe of Manasseh had already inherited their portion of land on the other side of the Jordan, yet they crossed over, supported, and led their brothers to victory as Israel conquered the land of Canaan.

Joshua had good words of commendation for them when he said, "You have done all that Moses the servant of the LORD commanded, and you have obeyed me in everything I commanded. For a long time now - to this very day - you have not deserted your brothers but have carried out the mission the LORD your God gave you."

Just think, for five years or more, while they could have been establishing their own lives, properties and business, these faithful people gave it all away to help their brothers establish theirs. They considered the needs of others more important than their own and they did not desert their brothers even when it must have seemed like the campaign would never end.

Let's live like them. Let's not desert our brothers, but put their needs ahead of our own as we help each other into the promised land.

:13 Does the fact that they sent to 'Phinehas' mean that Eleazar is now dead?

22:31  And so Phinehas effects the true role of the priest. He becomes the intercessor, reconciling both sides to each other.

V.5 Joshua continues the same exhortations that Moses delivered to the Children of Israel.; as they are now in the land Canaan. " Take heed" or attend to the commandments; "Love" the LORD thy God; "Walk " in His ways; "Keep" His commandments; "Cleave" or cling unto Him; "Serve" Him.

The two and a half tribes had completed their job, and now that Israel was dwelling in the Promised Land, they were able to go back across the Jordan and occupy their inheritance. There’s a good lesson here for us: if they had been thoughtful enough to tell the rest of Israel about their plans to build an altar, then a very nasty moment could have been averted. We must be thoughtful, and consider each other.

V.4 Reuben, Gad, (and presumably Manasseh) had requested land east of the River Jordan (Num 32).  They had much cattle and this area was ideal to raise them.  Moses agreed to that request dependent upon their armed participation to subdue Canaan for the other tribes. 

Moses likened non-participation to the reluctance of the ten spies to occupy the Land.  Not helping their brethren would be as much of a sin as the discouragement of the ten spies which dissuaded Israel from entering the Land. 

Happily, the tribes agreed to help their brethren, who after several years of participation, could now return to their possessions east of the Jordan.  The good of the whole body is greater than the good of the individual or individuals (1Cor 12:12-27). 

The fighting men of the tribes of Reuben, Gad, and Manasseh had shown themselves to be faithful, dedicated, and zealous men. For a long time they had been without their families in order that they might keep their promise of fighting alongside their brothers in displacing the people of Canaan. When the work was finally done, it wasn't they that came to Joshua, eagerly requesting that they be allowed to finish the work and go home to their families, but it was Joshua who came to them. This suggests that they were fully dedicated to continue the work until it was completely done. Having thus proven their dedication to God, and returning home, they set up an altar of witness, and incurred the wrath of the rest of Israel. Israel had assumed, wrongly, that they were defying the Lord and going against His commandments. Wouldn't you think that they would have trusted their brothers a little more than that? Wouldn't you think that they would have gone to their brothers and meekly enquired what they were doing rather than accusing them, and gathering all of Israel to war against them? (v12)

When we see a brother or sister, or even an ecclesia, doing something we assume is against God's word; shouldn't we first go and obtain the facts before jumping to conclusions? Is it not worth looking at the "track record" of a party before assuming they are guilty? Sometimes our brother may do something which, though out of the ordinary, is still a justifiable act of worship, and until we ask them personally about it, we should assume that they are innocent until proven guilty, and not the other way round. If we are in doubt about this principle, then we have only to look at the way Jesus was treated by those around him. They often assumed he was doing wrong, but that was only because they didn't understand the ways of God as well as he did.

22:33   The tribes in the land of Canaan had started out with an aggressive judgemental attitude and were proved to be wrong in their assumptions. However on learning the truth of the matter they were ‘pleased’ how often do we misread a situation but then lack the good grace to acknowledge the truth of the matter. The tribes from the land of Israel set us a wonderful example in their reaction to the situation.

22:1-4 And so the two and half tribes whose inheritance was East of Jordan are now exonerated from their oath. They have fulfilled their promise and allowed to return to their inheritance even though, as the book of Judges shows, the land had not been completely subdued.

STICKABILITY
 
Conquering the land of Canaan was not a two minute job.  If we take our time scale from the life of Caleb, we can see that from the time Israel entered the land, to the time that it was officially conquered, took a number of years.
 
Caleb was 85 years old when he was given Hebron. He was 40 years old when he was sent out as a spy to search the land of Canaan. Following that period of spying, all of Israel spent 38 more years wandering around the wilderness. That means Caleb was 78 years old when he crossed the Jordan River with Israel, and had been in the land seven years until the time of his inheritance (see Joshua 14). It took seven years to conquer the land.
 
The Reubenites, Gadites, and half the tribe of Manasseh had said they would go across the Jordan and help their brothers conquer the land. They had already inherited their land on the other side of the Jordan. These two and a half tribes fought for Israel faithfully for seven years.
 
Seven years is a long slice of life to give up when you have just moved into a new neighbourhood. Joshua commended them, saying, "You have done all that Moses the Servant of the LORD commanded, and you have obeyed me in everything I commanded. For a long time now - to this very day - you have not deserted your brothers but have carried out the mission the LORD your God gave you." (Josh 22:2-3)
 
Would we have had the stickability, faith and courage to do the same?

22:33-34 This episode shows that piety and zeal for the honour and worship of God animated the people that entered Canaan to an extent far beyond what was exemplified in many other periods of the history of Israel.

22:31   So Phinehas was still high priest for some time into the time of the conquest of the land.

Vs.1-3 The 40,000 men of Reuben, Gad, and the half tribe of Manasseh had faithfully supported their brethren on the west side of the Jordan for seven years. Now it was time to go home with the wealth that they had accumulated. There is no evidence that these men ever visited home during their seven-year service.

It is clear that the seriousness and willingness of Israel to serve Yahweh was evident at this time (vs.11,12,21,26,27). Later, that attitude would change as Israel intermingled with the pagan nations in the land. The danger for the follower of Christ is the same. Can the enthusiastic, newly baptised disciple of Jesus maintain his or her devotion as the trials and temptations of life unfold?

23:11 Departure to the East of Jordan was not to be taken as an excuse for lax behaviour. Joshua commands the people to ‘Take diligent heed’ to the commandments. It would be so easy to see Jordan as a division beyond which one could do anything. Likewise we should not see distance from our brethren and sisters as an excuse for laxity.

V.11 It appeared that Reuben, Gad, and Manasseh had committed a trespass against Yahweh by building an altar to worship false gods.

V.12 The congregation of Israel immediately gathered to stop this affront to the true worship of Yahweh. 

V.31 Happily, the incident was resolved without any bloodshed when it was realized that no spiritual damage had been done.

The congregation of Israel had no hesitation in reacting to a perceived fault that could affect the whole body.  This serves as an example of how ecclesias should react to spiritual laxity in their bodies.  The response should be swift, due enquiry should be made and firm action taken if necessary.

Sharing the spoil

Many of the Reubenites, Gadites and Manassites had stayed behind to look after the livestock and children. This must have included many men, possibly even some who were trained for war. The temptation would have been there for the men who "did all the work" of conquering the land to keep all the spoil to themselves. Hence Joshua's specific command in v8 to share it with those who had stayed behind. These were not wages, but extras that God had given them.

Do we share our extras with our brothers and sisters? The ecclesia is a body of many diverse roles; all of them necessary. Some of these are roles which do not attract much "spoil". Therefore it is up to those who have nice things to share them with others in a kind of spoil distribution. This might take the form of sharing our homes, gardens, swimming pool, dinner tables, holidays and assorted other "treats" that God has seen fit to provide. These things are extra over and above God's promise of "food and raiment" and so should be viewed as gifts to share if we possibly can. More often than not we will enjoy them more too.

Josh 22:22 - "The Lord God of gods" is an unclear KJV English translation; "Lord" is from the Heb. "Yahweh" <3068> and it's the Jewish national name of God, in Exodus 3:14 (Exo 3:13-15) the NIV margin more accurately translates "I will be what I will be"; "God" is from the Heb. "El" <410> and indicates "mighty, strong, God"; "gods" is from the Heb. plural word "Elohim" <430> and means "gods in the ordinary sense, immortal angels, men appointed to do a divine duty, magistrates, judges"; so when we put together "The Lord God of gods" in this instance it should perhaps read something like "He who will be the strength of those who obey him" - this would seem to have an ultimate prophetic application to be fulfilled when Christ returns and the saints receive immortality. 

Josh 22:33 - "blessed God" - the Heb. word for "blessed" is "barak" <1288> and it means "to kneel, to bless God (as an act of adoration), to bless man (as a benefit), it can also indicate treason when insincere".

22:16 Notice the presumption – ‘what trespass ...’ not the best way to deal with a possible error. Far better to ask for an explanation. How often do we jump to conclusions and thus alienate our brethren.

22:25 In saying ‘the Lord hath made Jordan ...’ we see a clear indication that the tribes appreciated that the division of the land into their territories was God’s decision, not theirs.

22:8  So when the two and a half tribes returned to their inheritance they took the blessings of their labour in helping their brethren with them. There is always a blessing that flows from helping our brethren.

What in the A.V reads as "The LORD God of Gods, The LORD God of Gods" Josh 22:22, in Hebrew reads as "el elohim Yahweh el elohim Yahweh". This is a fantastic statement of God´s name in power and completely falls into the context of what the Reubenites, Gadites and Manassites say about Yahweh, that He will know and be known in Israel. The same phrase occures in Deut 10:17, in which verse the terms of being known of Him are clearly laid out. 

22:11,12              That the nation reacted on the basis of hearsay violates the command in Deut 13:12

22:21-29        The response is far more measured than the accusation. In fact it is a “soft answer” in the spirit of the Proverbs  that later would be written – Prov 15:1

22:31  When – 19:51 – the inheritance was shared Eleazar was alive. Given that now we see Phinehas acting may we conclude that Eleazar was too frail, and was unable to make the journey to the border of the land at Jordan?

22:16 The way in which the tribes presumed, without investigating, violate a principle later given – Prov 18:13. We should take care to in investigate fully a matter before pronouncing out opinion.

22:8       The possessions that were taken back to divide with their brethren was because not all of the men on the east of Jordan had been involved in the conquest of the land on the west of Jordan. We see – Josh 4:12 – that about 40,000 of the 136,930 men who were of Reuben – Num 26:7 Gad – Num 26:18 and Manasseh – Num 26:34 had crossed Jordan leaving the majority of the men behind.

22:34  The word “Ed” has no counterpart in the Hebrew text of Joshua. It has been added to the text to explain that the altar was to be a witness. The word translated “witness” is the basis for the invented word “Ed”.

22:6        The departure of the two and a half tribes was a significant event in Israel’s history. As such a blessing was given them, doubtless before the rest of the nation, or at least their leaders. It was important that these two and a half tribes were still recognised as part of the nation of Israel.

22:27 The way that the tribes on the east of Jordan speak of “doing the service of the Lord” echoes the responsibility of the levies – Num 8:11 – showing that these tribes realised that the work of the worship was not confined to the Levites.

22:4 in saying that they had been given rest Joshua is reminding the people that Moses had said that Yahweh would give them rest – Deut 12:10. Though at this time there is no indication that the promise was completely fulfilled as a place had not been chosen by god for the place where His name would rest.

22:10-29 Not surprisingly the tribes whose inheritance was on the east of Jordan did not want to be seen as separate from their brethren on the west of Jordan. However building the altar was probably not wise. However the reaction of the tribes on the west of Jordan was deplorable. They jumped to conclusions without enquiry as to what was happening. Their conclusions did not even match their experience of the men on the east of Jordan who had fought faithfully with them for a number of years.

Trusting our fellow believers until we have firm evidence that there is error is essential, though it is all too easy to form negative views of others based on no real evidence.

22:14  We might ask “which tribes were not represented?”

It is clear the tribes not represented were those living on the east of Jordan, in particular Gad and Reuben.

We might ask why did not the 10 tribes along with Phinehas go and speak to the leaders of those tribes before deciding to go to war against their brethren on the basis of hearsay –  22:11

22:4 Throughout the book of Joshua we have read about the compromises that various tribes made with the inhabitants of the land. We have read that some did not drive out the inhabitants but Joshua says that God had given them rest. Clearly this was not the rest that He spoke of in Deut 12:10. This partial conquest of the land was but a dim shadow of the coming kingdom of God when sin and death will finally be abolished.

22:4 From the time that the two and a half tribes took their possession and some of their fighting men crossed Jordan was many years. One imagines that when they agreed to cross Jordan to help their brethren they did not expect to be away from home for so many years. But now their task is fulfilled and they can go home.

In like manner we have no idea how long our pilgrimage may be but quitting and “going home” part way through the task is no way for a faithful believer to behave. It is all about enduring to the end Mathew 10:22

v.16 - This verse links Zion quite clearly to Christ - the foundation stone of this spiritual city in fact on which we can be built - part of the temple. Peter makes it quite clear that this stone has different effects on different people, and we must be sure which way we grow. 1Pet.2:6-8. See also Luke 20:17,18, Acts 4:11,12, Rom.9:33, 10:11, 1Cor 3:11, Eph.2:20.

v.1 ‘Woe to the crown of pride, to the drunkards of Ephraim’ in the midst of a swathe of ‘woes’ against the nations around Israel must have come as a shock to Israel. Amos - a contemporary prophet - slips warnings against Israel and Judah [Amos 2:4 , 2:6] at the end of a list [Amos 1:3, 6, 9, 1:11, 1:13, 2:1] of judgements against the nations around Israel. A striking warning against complacency which we should learn from.

v.10 - I had always assumed that these well known words here were giving us a clue as to the right way to be about God's word - a sort of drip-feed action, as it were, but v.13 makes it clear that this is not the meaning. This was a situation where knowledge had dropped so low that even the prophet spoke without real conviction - v.11. Let us be sure to take this to heart. Service to God is not something that we fit into little parts of of lives - into our spare time, as it were - it is the core around which we fit in everything else.

:16 The foundation stone which the Lord would lay in Zion is to be contrasted with the altar which Ahaz had made after the fashion of what he had seen in Damascus (2 Kings 16:10). The stone of the Lord's provision would be a stumbling stone to those involved in false worship.

28:1 The mention that Ephraim are 'drunkards' does not necessarily mean that they were drunk with wine. Drunkenness causes the mind to be confused. This is the effect of wrong doctrine.

V.16 Everything necessary for salvation has been provided for us.

Vs.1,7 Yahweh likens Israel (Ephraim), and more particularly its leaders, priests, and prophets to drunkards.  This figure conveys the inability to make sound judgements, the result of which is a downfall (Psa 107:27; Prov 23:21; 26:9; Isa 24:20). Those who operate under this condition mock Yahweh (v.22; Prov 20:1). 

V.10 The fatuous advice they give will be answered by Yahweh in kind, to their detriment (v.13; Prov 26:5).

V.16 Yahweh promises a cornerstone (Jesus) to be a sure foundation upon which shall be built a true and faithful house (spiritual Israel). 

V.17 Yahweh's judgement will sweep away their lies (notice the interplay of the word (measuring) line (Heb. kav) with the figure used in vs.10,13). 

The first few verses refer to Ephraim, Israel in the north (Isa 28:1-4).  Then the prophet looks to the south, and speaks of the glories of the kingdom which will be centred on Jerusalem. But repeatedly, he castigates the people for their godlessness: Isa 28:7,8 is a rebuke against the leaders because of their drinking habits; Isa 28:13-15 shows how the people refused to listen to God’s teaching. The joy and glory of Christ’s kingdom however shines through, and Isa 28:21 insists that “the Lord will rise up”.

28:1-3  The destruction of Ephraim happened during the time of Isaiah when the Assyrians came and took Hoshea away.

V.27 "the cartwheel" was two iron wheels armed with iron teeth, like a saw, joined together by a wooden axle. The "corn drag" was made of three or four wooden cylinders, once again armed with teeth, which would be attached on the underside, and joined like a sledge. Both were used to cut straw for fodder, as well as to separate the corn.

28:1 Ephraim "whose glorious beauty is a fading flower" is an apt description of the nation who are about to be taken into captivity by the Assyrians when Hoshea’s kingdom was overthrown.

28:12 In speaking of providing rest for the weary we see the work of Jesus – Matt 11:28

Both Joel (835-796 BC) and Isaiah (740-680 BC) had similar prophetical outlooks. Joel castigated the drunken leaders of his time (Joel 1:5), just as Isaiah did in his time (vs.1,7).

By describing four forms of locusts, Joel forecast four major troubling events for Israel and Judah (Joel 1:4). He was probably pointing forward to the invasions of Assyria, Babylon, the continuing captivity under Medo-Persia, and the destruction of Jerusalem by Rome.

By comparison, Isaiah seems to point to three major events. In v.4 he uses the figure of fruit (actually figs) to demonstrate the succession of woes. Figs have three crops: the early-ripe figs (bikkurah) which come out mid to late June; followed by the summer figs (kermus) which come out in August; followed by the winter figs (pag) which are left to hang to thoroughly ripen on the trees, then to be picked in the spring. Perhaps Isaiah used these figures (no pun intended) to forecast the three major events concerning: Assyria, Babylon, and Rome.

28:11 we know from 1Cor 14:21 that this verse is speaking of the work of the believers in the first century

Vs.10,13 The figure being used here is that of a builder constructing a structure.  First he would set out his base course of stones according to the line he has put down.  Then he would raise the line and set his second course of stones.  He would continue this process until the building had been completed.

As with a constructing building, a child is educated course by course, one set of instructions being applied on top of another until knowledge is complete. To begin with, a child starts off on milk and graduates to more and more solid food. The child of God follows the same pattern as the natural child. He needs to take spiritual milk before being able to take spiritual meat (v.9; Heb 5:12-14).

The foundation stone (cornerstone) for Yahweh’s spiritual house was Jesus (v.16). Upon Him all the layers of stones (instruction) were based.

28:29 ‘wonderful in counsel and excellent in doing’ slips off the tongue easily. However it embodies our God. Not only does he have wonderful judgement about doing things. He also ensures that wonderful counsel is implemented. So often we may have wonderful plans but we lack the ability to implement those things. Not so our God.

28:5   The ‘crown of Glory’ will be on the head of Jesus when he returns to take the kingdom of David. In this way the ‘Lord of hosts’ will rule.

28:16 Peter – 1Pet 2:6 – quotes this passage along with Psa 118:22 which gives us an inspired exposition which links this area of Isaiah and the concept spoken of with the words of Psalm 118. We should, therefore, develop for ourselves the interlinking between these areas of Scripture to increase our appreciation of God’s plan in sending Jesus

28:17  The description of judgement like a ‘plummet’ is seen also in the contemporary prophet – Amos 7:7,8

 Isa 28:10,13.

28:7-8  The priests may have drunk wine to excess but there is a more powerful lesson for us.  Wine and strong drink is a symbol for false teaching. Because the priests were affected by the false teaching of idol worship of the nations round about them they were unable to exercise true judgment.  Likewise wrong teaching is something which dulls our appreciation of God’s plan and purpose. 

The chapter begins by warning "the drunkards of Ephraim" (v1) who "rule the people in Jerusalem" (v14). The situation is described in Isaiah 7 where we see Syria and Ephraim plotting to place a ruler in Jerusalem.

28:21  The mention of Perazim and Gibeon was designed to teach Israel to think about the way God had acted in the past as can be see in 2Sam 5:20 and , Josh 10:10-12

1. Isa 28:1 - 'Woe<1945>' to 'Ephraim<669>' refers to the 10 tribes being drunk and as a ripe fig to be devoured and trodden under foot by the strong (perhaps latter day) Assyrian (Isa 28:2-4).

2. Isa 28:5 - the spirit of Christ would eventually regather Ephraim with Judah to the the land albeit a only residue of the people; "In that day" likely refers to the Messianic return when the Lord goes into action though is perhaps foreshadowed by Hezekiah's day when the Assyrian army was destroyed; "crown of glory" and "diadem of beauty" imply a worthy king and a worthy high priest; "residue of his people" the small group of the chosen who remain faithful to their God and their king.

3. Isa 28:6 - "him that sitteth in judgment" - given this immediately follows verse 5, it would seem to refer to Christ.

4. Isa 28:7-8,14- "But they also have erred through wine" perhaps refers to Judah and/or ungodly priests and prophets setting a bad example and having poor judgment  "so that there is no place clean."

5. Isa 28:9 - "milk" refers to being still weak in doctrine and not yet skilled in the word of righteousness as a spiritual infant (1Cor 3:1-2;Heb 5:12-14).

6. Isa 28:10,13 - Israel treated God's Word as a repetitious weariness that was legalistist , not Godly, and V12 "they would not hear"

7. Isa 28:12 - "This is the rest" could this refer to Christ's return and the millennial seventh day of rest?

8. Isa 28:14-15 - the scornful men who ruled Jerusalem felt safe from death despite lies and their covenant with death (in Isaiah's day there was tribute given to Sennacherib but he still attacked, in Christ's first advent they said Christ's blood be on their heads Matt 27:25 and in 70AD it was, before the invasion of the Gogian host they will trust in man's talk of peace and safety 1Thess 5:3;Eze 38:8,11).

9. Isa 28:16 - Christ is the foundation cornerstone (Eph 2:20;Matt 21:42-44).

10. Isa 28:17 - 'Judgment<4941>', 'line<6957>', 'righteousness<6666>', 'plummet<4949>'; hail shall sweep away the refuge of lies.

11. Isa 28:15,18 - misguided belief of some who trust in lies, that they will be protected; the first lie is that we won't die.

(Gen 3:4).

12. Isa 28:19-20 - rest and security not available.

13. Isa 28:21 - 'Perazim<6559>' (2Sam 5:19-21;1Chron 14:11,16); 'Gibeon<1391>' (Josh 10:8-14); 'strange<2114>', 'strange<5237>'; a future David (Jesus) to confront a latter day Assyrian.

14. Isa 28:22 - destruction decreed against the whole 'earth<776>' KJV/NASB (or 'land' NIV, ESV, NET).

15. Isa 28:23 - Isaiah's appeal for those to listen to the following God inspired parable.

16. Isa 28:24 - the implication appears to be one doesn't just plow all day.

17. Isa 28:25 - the surface of the ground is made smooth and then various crops are sown.

18. Isa 28:26 - God instructs as to the right way to farm.

19. Isa 28:27-28 - different crops are threshed differently just as different people are instructed and experience differently (Matt 13:3-9).

20. Isa 28:29 - wonderful counsel implemented.

21. the last days application of Isaiah 28 seems to be those who should have welcomed Jesus were drunk in apostasy though a faithful remnant gets blessed; Even Christ's brothers were cynical and unbelieving (John 7:1-5); the disciples were mocked and killed as they took new wine; God can use rough methods to discipline and educate His people to ensure the best possible result.

28:15,18         When Isaiah speaks of the scourge passing through, especially when in verse 18 it is “overflowing” Isaiah was reminding the people of what he had already said in Isa 8:8

28:27-29          This is not simply a description of how to separate seed from different crops. The examples of harvesting is sued to teach that God chastens His children according to their specific needs.

28:23-26         We might wonder why Isaiah was inspired to ask the questions in these verses. The point that is being made is that the farmer always finishes the job he starts.

28:27-28        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.

28:1 This verse refers particularly to the city of Samaria. Just as it was “on the head of the fat valleys” so Isaiah had previously said: “the head of Ephraim is Samaria” (Isa. 7:9). Of the valley in which it was built, Micah wrote: “and I will pour down the stones thereof into the valley” (Mic. 1:6). In The Historical Geography of the Holy Land Smith says it was in a “valley which leads down from Shechem to the coast”, being built on an “isolated hill” located “in a wide basin, formed by a bend of the vale and incoming glen” (p. 346).

28:1 Whilst speaking of what would happen to Ephraim the prophet is using the judgment to speak to the leaders in Jerusalem

28:18 the overflowing scourge echoes Isa 8:8and is speaking of the impact of the Assyrian invasion of Judah.

28:4-5 Notice what is going to happen. Man’s “glory” is going to be removed and replaced with God’s “glory”. The challenge for us to appreciate that the things that the world thinks are wonderful are of little consequence in the sight of our Father. So the things that the “world” offers us should be recognised as of little long term value and our focus should be on the permanent things of God’s plan.

28:1Whilst Isaiah, it seems, spoke particularly to the inhabitants of Judah we see here a rare occasion where Ephraim (the kingdom in the north) is spoken against. So we might conclude that these words were spoken of Hoshea before he was taken captive by the Assyrians in the days of Hezekiah

v.2 tells us what this chapter is about. There follows example after example of the way that the 'elders' showed their faith. Most of us, I'm sure, are very familiar with this chapter, but as I read it today I was struck anew with the way in which these people demonstrated their belief in God. Are we making an effort to be included in a list like this?

This great chapter of faithful men and women is a catalogue whose faith was manifest by their works for they all did something as a consequence of their faith. Herein is the example for us to follow.

11:9 To those who are 'conscientious objectors' Abraham's attitude to the land of promise is great help. We are not citizens of this world. So we do not see any of the things it offers as our rights.

:19 We do well to accept that the faithful in the Old Testament times - men like Abraham - actually did believe in the resurrection. Abraham did not have some shadowy notion about what God would do. He was convinced enough that God would raise Isaac from the dead that he was willing to slay him.

Heb 11:6. In this verse we have the key to Bible understanding. Without faith we can not please God. To come to God we must first believe that He is, that He exists, and that He is a rewarder of all that seek Him.

11:9 The record says that Abraham dwelt with both Isaac and Jacob in tents. How long were all three contemporary?

V.5  There are some who suggest that this verse shows that people go to heaven at death.  However, consider John 3:13 which states this is not possible. 

And so, what happened to Enoch?  The Bible does not say definitively.  The term should not see (look on) death could mean that he did not actually experience others' deaths.  He lived 365 years which was far shorter than his contemporaries. Adam died before Enoch was translated (transported away).  And so, perhaps, he did not see Adam's death. 

Did Enoch die?  Yes, if scripture is adduced (v.13; Rom 5:14).  The general principle, of course, is that all men are sinners (Rom 3:23) and, therefore, subject to death (Rom 6:23). 

To where was Enoch taken?  We are not told, just as we are not told where Moses was buried (Deut 34:1-6) or where Elijah finally rested (2Kin 2:11,15-17).

FINAL PERSPECTIVE
 
One of the really encouraging things about Hebrews 11, is that the records of the lives that are mentioned only tells of the good things that these great people of faith did.  However, if we decided to go back through the Bible and make a study of the individual lives that were mentioned, we would find that they all failed in some way - sometimes seriously; we would see quite clearly that they were just human and made mistakes just as we do.  None of those weaknesses are mentioned in Hebrews 11.  This is God's record of people of faith.  The moments of their lives that are recorded are the times when they put all their trust in God, knowing that he would lead, deliver and reward them.
 
Why do I find this so encouraging?  Like the people of old, I often fail to live up to the standard that I should.  I sin and need God's forgiveness.  Hebrews 11 tells me that God has forgiven the sin of those who went before and that if I can walk by faith as they did, God will overlook my shortcomings too.  Instead of remembering how I have failed, he will remember how I have lived for him.
 
We all fail - God knows that.  But once we are forgiven we must press on to live in faith for our God.  May his memory be short for our sins and long for our faithfulness.

V.4 We know very little about the world in which Enoch lived. The writer places Enoch's name in a genealogy, but refrains from writing historical details. Nevertheless, he singles out Enoch's characteristic; "Enoch walked with God". All the other persons mentioned in the genealogy (Gen 5:3-32) lack this description. Only Enoch is known as a man of faith.

Hebrews 11 is such a famous chapter; and it is quoted or read out so often; that I wonder whether we tend to think of it in isolation from the rest of Hebrews, rather than in context? Have you ever wondered, for example, why this chapter precedes chapter 12 which speaks of God's discipline to those He accepts as sons? What is it that links a list of people demonstrating faith, with a sermon on God's chastening?

The answer, I believe, can be found in 12:28. We are inheriting a kingdom which cannot be shaken. Earthly habitations, like the house built on the sand, fall down once shaken by an earthquake, whereas heavenly ones don't. We are inheriting a heavenly habitation (12:22) which will stand up to any amount of shaking. What this is actually talking about is the trying of our faith. It is the trying of our faith (elsewhere described as the purging of Gold and Silver in fire) that strengthens and increases it. Gold is not consumed by fire, but is made purer, and the dross is taken away. Faith is not consumed by trial, but strengthened, whereas all else falls away.

In Hebrews 11 we see continually the reference to the eternal habitation (10, 14, 16). This habitation is unseen, yet more real than the earthly one. We are being exhorted that we have to emulate the list of men and women shown here, who through faith in an unseen habitation went through trials in order to have that faith strengthened, and thereby strengthening their grasp on that heavenly home. It is only by faith that we will enter into the eternal habitation, and only by trial that we will develop faith. Thus the two chapters are closely linked.

11:7 We know that Noah was a man of faith because God speaks of him as ‘righteous’ Gen 7:1 and we know that the only way a man can be righteous is through belief in what God has said Gen 15:6

11:20 Gen 48:14 uses the word ‘wittingly’ to describe Jacob’s actions. So we conclude that ‘wittingly’ in Genesis indicates that Jacob did what he did because he believed in the promises that God had made about the boys.

Heb 11:9 is a fascinating verse. It says that Abraham lived in a tent with Isaac and Jacob. Did he? Yes, he was 100 yrs old when Isaac was born (Gen 21:5), and Isaac was 60 when Jacob was born (Gen 25:20,26) making Abraham 160 yrs old. Abraham died at age 175 (Gen 25:7), so he did have 15 tears concurrent with his grandsons Esau and Jacob. He could have died after the birth of Isaac, but God was most merciful to him and let him see his son and grandsons grow up.

11:10  Abraham’s behaviour contrasted with those at Babel – which occurred a generation before Abraham. They wanted to build a city and make a name Gen 11:4 whereas Abraham was looking for God to do the building. Also it was God who gave Abram a name. Gen 17:5

V.3 God created all things and left evidence for both His existence and creativity (Rom 1:19,20). He is the starting point of all things. It takes more faith to believe in Evolution than creation.  Evolution cannot claim any starting point.  And so, how can science support Evolution when a basic scientific maxim says that: nothing comes from nothing.

11:17-19 The way that the writer describes Abraham’s motivation when he was to offer Isaac shows that he knew for certain what God would do. His faith is even more amazing when we realise that he was anticipating a resurrection from the dead, not simply the deliverance of Isaac at that time.

V.1 Faith is the substance (assurance) of things hoped for…

It is impossible to hope for things if the things are not known.  The hope being expressed here is that of eternal life in the Kingdom of God (1Thess 2:12;Titus 3:7).

The only way to develop faith is to read the scriptures (Rom 10:17). And it is in the scriptures where we will find the reasons to hope (Rom 15:4).

…the evidence of things not seen.

In believing God’s Word we can be assured that what He promises will come true (Titus 1:2).  Look at Abraham who believed God (Gen 15:6).  His name is written in this chapter of faith (vs.8-10).  Abraham, and the other faithful mentioned in this chapter, was convinced of the reality of God’s promises even though he died without seeing them (v.13).  But when Jesus returns to earth to establish His kingdom, Abraham will be there (Matt 8:11).                                                                                                                                          

11:31 Rahab is truly an amazing woman. She would not even have been born when Israel left Egypt. The stories she heard about the exodus and the destruction of the Egyptian army must have been told her quite some years after the event – and she believed not only the stories but the implications that flowed from those stories. Namely that God would give Canaan into their hand.

11:32 Four of the Judges  are named. It is a very useful project to work out what it was in the lives of each of these individuals which shows their faith – a belief that God will keep His word.

11:26   ‘The reproach of Christ’ causes a man (or woman) to shun present glory and take risks because of one’s faith. Seen in Esther – Est 5:1 – and Sharacch, Meshach and Abednego – Dan 3:16.

11:4   We might debate what it was that made the difference between Cain and Abel’s sacrifices. Indeed there are differences detailed in the Genesis account. However, according to the inspired writer here, the difference that mattered was not in the sacrifice but in the mind of the offerer. Cain lacked faith. Abel manifest faith.

Heb 11:3

“Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear.”

“Worlds” is Strong’s <165>, aion, and means an “age.” The rendering given us from Young’s Literal Translation helps us to better understand what is being said here. It reads: "By faith we understand the ages to have been prepared by a saying of God, in regard to the things seen not having come out of things appearing.”

The apostle Paul is not talking about physical creation as may be interpreted by the word, “worlds,” but about the ages of time and that the visible had its origin in the invisible.

When God speaks, it happens (cf. Isa 55:10-11). It was by God speaking that Heaven and Earth and everything therein were created (Gen 1). The same is true of the rise and fall of nations, the rise and fall of leaders, and of present events that tell us the end of this age is near. The pre-flood and present ages were and are all arranged and guided by God to bring about His ultimate purpose for mankind still future – the Millennial Age.

As we firmly believe in faith that the unseen God’s creation is His handiwork, that God is in control of the affairs of men (cf. Dan 2:21; Dan 4:17), so our faith must be a living faith, a confident faith in that the unseen things still ahead will surely become a reality. It is a faith that believes and trusts in God and Christ. It is a faith that works in our lives even during difficult times. It is a faith that enables us to live it to God’s honour and ultimately to our eternal good.

11:22  The comment about Joseph’s faith appeals to the  record in Gen 50:24-25. A review of Gen 50:24 will show that Joseph based his faith on the promise that God had made to Abraham in Gen 15:13-16.

GREAT HEROES OF FAITH

Two words can be used to describe great faith - confidence & certainty !

These great heroes of faith believed on Gods promises - they believed that God will perform what He promised. 

When we believe that God will fulfil His promises, even though we can't always see His hand at work, then we demonstrate true faith.

John 20:29 - "blessed are those who have not seen and yet have believed.”

v. 6 This is the application of v. 1 The assurance of things hoped for (The reward) the conviction of things not seen (Belief in the God that no man can see). To have faith you must have both. You cannot truly seek the reward without acknowledging the existing of God and you cannot believe in God if you do not honestly believe in the reward he has promised us.  

11:20   The way that Jacob gave precedence to the younger was completely at variance with the way that Jews dealt with inheritance. The elder always took precedence. In recalling this act the writer here is presenting yet another example of how the Old Testament – the Bible of those to whom he was writing – abounds with examples which demonstrate that God is not constrained by the Old Covenant.

11:5     In saying that Enoch was translated maybe we are seeing an application of the truth given – Isa 57:1 – where the righteous are taken out of the way of the wicked. In this case Enoch was delivered from Lamech against who he had spoken – probably for his polygamy.

11:29  Exo 14:31 records the first time that it is said of Israel that they “believe” and so provides a basis for the inspired comment here.

11:3     Whilst quoting Psa 33:6 which speaks of creation the writer here emphasises that the physical creation is a pattern of the plan of God which included salvation in Christ.

11:7     “not seen as yet” means that Noah had not seen rain. Up to the point of the flood it had not rained. The vegetation was watered differently – by a mist – Gen 2:6

Heb 11:3

“By faith we understand that the worlds have been framed by the word of God, so that what is seen hath not been made out of things which do appear.”