Comments for May 15

v. 7 - Many verses in scripture emphasise the responsibility that we have to impart the knowledge of God to the next generation - and here we see that that responsibility is not just one of parents but also of those who are considered the elders. We all have the care of our young people to address effectively. Ps.44:1, Exo.13:14, Job 8:8-10, Ps.78:3,4.

v.10 That Israel was the apple of God's eye is not in doubt. However we see that this description also is used of the law and as a lament as well as a warning. Psalm 17:8 Lamentations 2:18 Zechariah 2:8 See also Proverbs 7:2

v.11 - We can be sure we are safe under the all encompassing safety of the wings of our God. His parenting is beyond our experience and always righteous. Let us remember that we always have his care for us, and so determine to give back our praise and thanks in all that we do. Exo.19:4, Isa.31:5, 40:31, 46:4, 63:9

32:2 'as the dew' is picked up and used of the blessings of Yahweh. (Deuteronomy 32:2 Psalm 133:3 Isaiah 26:19 Hosea 14:5)

32:7 At least one person took notice of what Moses said. (Psalm 143:5)

SCRIPTURE IN SONG

It is interesting to see, as we read through the Bible, how many parts of scripture we instantly recognise as having learnt because we have heard them in song. It is not that we have purposely gone out to memorise parts of the word of God, yet because so much of it has been set to music, we remember what it says. It was for this reason, I believe, that Moses gave Israel this message in a song. God told him, "Now write down for yourselves this song and teach it to the Israelites and make them sing it, so that it may be a witness for me against them." (Deut 31 v 19). So Moses sung the song to all Israel. The music, the rhythm, the rhyme and the words all help us to remember it. And so this was a song that would have been remembered by the Israelites for a long time to come.

This particular song was much more than just a nice piece of music. It warned Israel of the choice they would make about serving God in the future. So Moses said, "Take to heart all the words that I have solemnly declared to you today ... they are not just idle words for you - they are your life."

The lesson is for us to do the same. Let's get the word of God into our minds and hearts by music or whatever means we can. Let's take it's message to heart and live by what we have learned.

v.3-4 - Note how often the names of Deity are used and the many variations or titles of God.
They appear in the following order:
"LORD" - Yahweh - v.3
"God" - Elohim - v.3 (sometimes applied to false "gods" - v.17)
"Rock" - Tsur - v.4 (sometimes applied to a false "rock" - v.31)
"God" - El - v.4
"Most High" - Elyon - v.8
"God" - Eloah - v.15
For all the significance and beauty of the Names there is this question to ponder; v.6 - "is not he thy father (Isa. 63:16, 64:8; Mal.1:6; IChron. 29:10) that bought thee?"
Surely the lesson of the "Rock" is for us as well as Israel.
Matt. 16:18 - "Upon this Rock (the Christ) I will build my Ecclesia"
Deut. 32:4 - "He (Yahweh) is the rock, His way is "perfect" - Cp. v.5 with Phil. 2:15
v.15 - "They lightly esteemed the Rock"
v. 18 - "of the Rock that begat thee thou art unmindful and hast forgotten God that formed thee."
Do we follow Israel's example?

32:15 'kicked' is quoted (1Sam 2:29) as is 'lightly esteemed' (1Sam 2:30) showing that these laws and the language of Deuteronomy  was not just for the wilderness. It had far reaching consequences for the nation.

V.52  Moses had been told (Num 27:12) that he would see the land , but, he was also told that he could not enter into it. This had to be a severe disappointment, but not a murmur of complaint comes from his lips.

Vs.1-43 Song was used as a medium by the Israelites, mainly for praise.  The term song is certainly descriptive of the poetic domain, although the text was not necessarily set to music. 

Here, Moses has the nation learn a song as a memorial concerning obedience and disobedience.  It would serve as an indictment should the nation stray.  It will also serve as a remembrance in the Kingdom (Rev 15:3). 

Other notable songs were: Moses' praise for deliverance from Pharaoh (Exo 15); Moses and Israel at the provision of water (Num 21:16,17); the deliverance of Israel by Deborah and Barak (Judg 5:12); David when he was delivered from Saul (2Sam 22:1). 

Of course the Psalms, which were largely composed by David, were songs sung by a choir and accompanied by instruments.  The Song of Solomon, which we have just read, was a song of intimate, exotic poetry. Jesus and His disciples sang a song of praise (Matt 24:30); and the redeemed will sing a new song before Yahweh in the Kingdom (Rev 5:9; Rev 14:3).  We will now read Isaiah's song about Yahweh and His vineyard in Is.5.

This "Song of Moses" was to be taught to Israel.  Moses knew that poetry, or words set to music, is much easier to remember than straight prose.  He really did make a huge effort to encourage the people in God's ways.

32:11     The analogy of God caring for His people in the same way that an eagle teaches her young to fly is most appropriate as a way to describe God's care for His people.  The eagle pushes the young out of the nest to teach them to fly - flying under them to prevent them from falling to the ground. So when the young is flying by itself no help is given but when the bird begins to fall the parent flies underneath to support it.  So the bird learns what it can do and cannot do and so gains confidence. Of course it has implicit trust in its parent. God 'proves' His children but does not leave them to their fate unaided. John 6:6 etc:

V.2,3,4,43 - God's teachings fall like rain, the living water/word of life (John 4:9,10,11,12,13,14,15,25,26) is available for Jew and Gentile.

32:4-5 Notice the contrast. God is ‘just and holy’ the people were ‘perverse and crooked’. God will dwell with the humble and contrite – Isa 66:2 – Israel’s behaviour jeopardised their fellowship with their God. What about us?

FEEDING ON GOD'S WORD
 
When Jesus was tempted to make stones into bread, he replied, "It is written: 'Man does not live on bread alone, but on every word that comes from the mouth of God.'" (Matt 4:4) Jesus knew and put into practice the fact that God's word is the key to living life - so much so that he considered feeding on God's word more important than eating food.
 
Moses said a similar thing when he said to Israel, "Take to heart all the words I have solemnly declared to you this day, so that you may command your children to obey carefully all the words of this law. They are not just idle words for you - they are your life. By them you will live long in the land you are crossing the Jordan to possess." (Deut 32:46-47)
 
Both Moses and Jesus tell us that feeding on God's word extends our life. The Bible is not just a book like any other book we have on our bookshelves. It is the living word of God. When God's word is inside us it becomes our life - life now and for ever more - without God we have no life.
 
Let us follow the teachings of Moses and Jesus, and live our lives by regularly feeding on God's word and letting it mould our characters. God's word needs to become our life.

32:1   The call to the earth and heavens to ‘hear’ is spoken of by Isaiah – 1:2 – to God’s people to remind them that they had fallen far short of their high calling as Moses lays out here.

Vs.50-52 Moses, like his brother Aaron, was not permitted to enter the Promised land because of his unfaithfulness at the waters of Meribah (Num 20:11,12). He was allowed to see the land and to contemplate what he would miss before he died. This portends what will happen to the adversaries of Jesus. They will have a glimpse of the Kingdom before they are rejected and die (Luke 13:28).

32:4  The way that God is described as ‘just and right’ is ascribed to Jesus – Rev 15:3– in a context of judgement.

V.10 The expression apple of his eye signifies someone or something favoured. Today we use it in our language more in reference to people than to things. The term apple, as in the fruit, is not applicable though.   Ps. 17:8 and Prov. 7:2 also use the word ishon which means pupil (of the eye); Lam. 2:18 uses bat which means daughter (of Zion); Zec. 2:8 uses baba which could also signify pupil. The idea of using the idea of pupil is that it is always central to one's observation (focus of attention) whichever way one turns. (See my note for Ps.17 on Jan 7 for further explanation).

V.7 History has its place in teaching a current generation. For us, the events in the whole Bible (OT and NT) are there to teach us (Rom 15:4).

V.8 After the flood there was a new beginning on earth.  The sons of Noah: Shem, Ham, and Japheth became the fathers of people from three broad regions (See Gen 10:1,5; Acts 17:26):

-Shem means name, and it is from Shem comes the term Semitic, which includes Jews and Arabs.  Apart from the chosen people Israel and its Arab cousins, Shem also covers those in Asia.

-Ham means black in Arabic, and it is from Ham that the people of Africa hailed.

-Japheth means fair, and it is from him that Europeans derived.  

V.15 The name Jeshurun (Heb. yashar) means righteous people which is the ideal objective for Israel’s character.

V.49 Abarim was the mountain range which contained notably the Mountains. Nebo, Pisgah, and Peor.

Deut 32:21;Rom 10:19.  Deut 32:35;Rom 12:19.   Deut 32:35-36; Heb 10:30.   Deut 32:43;Rom 15:10.

32:2 The concept of the blessings of God being like showers and rain upon grass is developed – Psa 72:6 – to speak of Messiah

32:32   This sad description of Israel at the end of the wilderness journey is later restated in similar words by the prophet – IIsa 5:2

32:17   The observation that they “sacrificed unto devils and not to God” is quoted – 1Cor 10:20 – by Paul to show the terrible sinfulness of Israel as a warning to the ecclesia and its practices in his day.

32:51     Whilst the death of Moses may seem very harsh – after all it was because of others that he sinned – Psa 106:33 – his sin required the death penalty. He had failed to glorify God, taking the honour to himself. This is a very powerful warning to all of us.  We cannot blame others for our shortcomings in our praise of God.

Listen. This will save your life.

Here in v21 we have perhaps the first direct indication in the Bible that God would graft the gentile believers into the family of Israel. This, we can see from the verses following, was instead of the more obvious solution - destroying the nation completely and starting again (v26), but this would have made the Godless nations boast against God (v27) and was thus an unacceptable course of action. We should be under no illusions as to the willingness of God to destroy this people completely. After all, He is the same God that destroyed Sodom and Gomorra (v32), and destroyed the whole population of the world with the flood. This is what Moses is trying to say here:

"Set your hearts on all the words which I testify among you today... For it is not a futile thing for you, because it is your life, and by this word you shall prolong your days in the land which you cross over the Jordan to possess.”

In other words "God will do it. Don't think He won't!"

Now, we Gentiles might feel smug about this, and if we do, we should take a long look at Hebrews 10. Here the writer quotes this chapter and reminds the Gentile believers that the same punishment awaits all those who "trample the son of God underfoot" Heb 10:26-32.

Deut. 32:8.

32:52  For forty years Moses had been expecting to enter the land. Only at the last moment in his life did his behaviour bar him from the land. However God, in His mercy, allowed Moses a view of the land. 

32:20 Moses speaks of the end of Israel because of their faithfulness rebellion. Jesus draws on this idea –Matt 24:14

32:17 speaks of the people sacrificing to “devils. In Acts 17:18 Paul is accused of setting forth of “strange gods”. The Greek word “gods” is <1140> and is only once translated gods. Elsewhere on the 59 other occasions it is translated as demons. So we should not be surprised when Paul quotes Deut 32:8 in Acts 17:26.

32:12    The way in which Israel is described as having no strange God with them becomes the appeal in Psa 81:9, Isa 43:12 reminds Israel that they witnessed to God when they were faithful to Him.

32:8   God teaches that where nations are settled is according to His plan and relates to where He placed Israel. We might think where nations dwell is arbitrary but this passage teaches otherwise. This principle even finds its way into preaching to gentiles – Acts 17:26

32:39   The observation that God was the one that could kill and make alive is the basis for the king of Israel’s response to the king of Syria’s letter – 2Kin 5:7. Though one wonders whether the king of Israel actually know what Deuteronomy said.

32:29  God’s claim to Moses that he is the only true God is taken up repeatedly in scripture. One area is Isa 45:5,18

32:21     That God would move Israel to jealousy (by calling the gentiles) is quoted Rom 10:19 and 11:11,14. The way in which Paul uses this passage indicates that God looked for Israel, on seeing the gentiles being called, to turn to Him.

32:2 Notice the “doctrine” does not pour down like a flood. It is seen in gentle, repeated, rain.

These is a lesson for us in the way that we seek to help others to understand the message of salvation. Little by little, with regular “watering” gently the message will cause the seed to gown if found in “good soil”

32:9 Yahweh’s portion is His faithful people. Because he has taken people ot Himself those people have a responsibility to live up to His standards. The same type of person is spoken of – Mal 3:16-17. Do we fulfil that criteria?

v.1-7 - The fate that is clearly set out here for Israel as a result of their turning to their own things is lesson enough, but the vine, into which we can be grafted, gives us so many lessons throughout scripture. Jesus picks it up too.

v.6 The 'vineyard' was finally 'laid waste' when the Romans burnt the city and banned the Jews from living there in the first century AD. Jesus [Matthew 21:33] used this area in Isaiah to confront the Jewish leaders with their behaviour.

v.16 - There is little we can do that is of greater eternal consequence than to magnify the Lord of Hosts. It is through the continual praise of His name that we find ourselves humbled and able to recognise the magnitude of his grace and mercy by which we are called to the offer of salvation thought the atonement which Jesus brought about. There is so much love showered upon us in this that we need to respond in praise. 1Chron.29:11, Psa.9:16, 21:13, 46:10, Isa.12:4, Rev.19:1-5

As already indicated (Chapter 1) Psalm 80 is appealed to when speaking of the vineyard. Actually there are a number of echoes both from the earlier books of the Bible and in later books from this chapter.

:10 An Homer is ten times as big as an Ephah (Ezekiel 45:11). One expects a small amount of seed to produce a large harvest - the reverse that Isaiah speaks of is an indication of God's judgements as prophesied in Deuteronomy 28 / Leviticus 26.

V.25  This is the first of five times that this refrain is used by the prophet. ( 9:12; 17; 21:--10:4) We all know and appreciate the effectiveness of something that is repeated. There are still heavier judgements which are coming. Lev 26, Deut 28

5:1 We have seen the way that this parable is developed by Jesus to speak of the way that God would destroy the temple because of the ineffective husbandry  of the leaders in his day. However this parable draws on the first unfaithful husbandman - Adam- by quoting the word 'planted' from Gen 2:8

Israel was not a good steward in the vineyard of Yahweh, and so it was taken away vigorously.  We are working in Yahweh's vineyard at the present time.  How is our stewardship?  The parable of the talents (Matt 25:14-30) is worth reviewing. 

V.26-30 This drastically severe form of chastening by the Lord upon His sinning people is graphically portrayed to show its horror and thus serve as a stern warning and deterrent.

Israel was a vine imported from Egypt (Isa 5:1-7). But instead of grapes it produced briers and thorns (Isa 5:6).  Briers and thorns were part of the punishment on Adam. The curse of Eden sadly triumphed over the good fruit God’s vine could, and should, have produced.

5:25  Here we have the beginning of a recurring phrase in Isaiah. ‘For all that his anger is not turned away, but his hand is outstretched still’. Marking, over and over again that whilst God will not tolerate Israel’s sinfulness He is still willing to recover them if they repent.

V.13,26 - this prophesies God's people going into exile and the use of Babylon and Rome as punishing agents by God. Approximately 150 years after this writing Nebuchadnezzar sacked Jerusalem in 587 BC. Later, in 73 AD, Rome sacked Jerusalem.

V.4 Everything possible has been provided and done for the salvation of God's people. The comparison is made by the prophet, of a keeper of a vineyard who does everything possible in the vineyard to produce good fruit, but his harvest is wild fruit. What a disappointment at the time of the harvest.

5:2God ‘planted’ Israel in the same way in which He ‘planted’ a garden – Gen 2:8. God is the gardener. We are His plants.

V.8 The restoration of property in the year of jubilee was not respected (Lev 25:13).  Greed for gain had overtaken many to the detriment of justice (Mic 2:2).

Vs.1-7 Compare with Jesus' parable of the vineyard (Mark 12:1-11). Israel was not a good steward of Yahweh's vineyard in Isaiah's day. Therefore, He took away its hedge (His protection) and allowed the Babylonians to destroy the vineyard. The same disregard was shown by Israel in Christ's time. Yahweh took away the hedge and allowed the Romans to destroy the vineyard.

5:3 In describing Israel as a barren vine the prophet is saying Israel are as useless to God as they were in the wilderness – Deut 32:32

5:5 The ‘song’ of the first few verses of this chapter speak of the destruction of Jerusalem - |Jesus explains that this is what it is speaking about in Luke 20:9. The phrase ‘trodden down’ in this verse is part of the basis for Jesus’ words in Luke 21:24

V.10 The word acres comes from the Hebrew word tsemed which means yoke.  One acre (tsemed) is the amount of land a pair of oxen could plough in one day. The land covered by ten days of ploughing would yield only one bath (7.5 gallons- 33.75 litres) of wine.  And a homer of seed would yield only an ephah of produce.  This is not much when an ephah is one tenth of a homer.  It is like paying $10 to get back $1. Incidentally, the ephah and bath are both pegged at one tenth of a homer (Eze 45:11).

5:5 The language ‘break down’ to describe what would happen to the ‘vine’ – which is Israel – picks up on the Psalm –80:12– where the Psalmist has already spoken of how God will treat his ‘vine (80:8).

5:2-6  The way that Isaiah speaks of the destruction of the nation is taken up in the contemporary prophet – Hos 2:12

                                   What God still needs to do for me(Isa 5:4)

God is a loving God and is so concerned with his creation.Not only is he concerned about us but also about the fruit of our hands.He provides us with enough to know and fruitfully serve him.Alas we seldom recognise his love to us. Many a time our prayers are requests for this and that, but never a pouring out to God of what we have done with what he has given us.The same characterised the people of Isaiah's days and God asked "What more could have been done for my vineyard than I have done for it?" The same words and tone ring even louder to us today.How many a time God has come to you, to me,dear Bro,dear Sis and only found bad fruit? Now Jesus is by the corner lets shift our hands from begging from God to giving back to Him. He will not give us everything but everthing we need to know and serve him.

5:5      The breaking down of the walls which is a prediction of the destruction of Jerusalem by the Babylonians is found also in the contemporary prophet – Amos 6:11

5:6     The desolation of Israel and in particular the temple – and it being a place for “thorns” to grow is echoed in the contemporary prophet Hos 9:6

5:5    The words of Isaiah speaking of the breaking down of the wall (of Jerusalem) were fulfilled as recorded in 2Chron 36:19 in the reigns of Zedekiah. 

Context of Isaiah 5

Israel has been carried off into captivity by Assyria (see 1Kin 17) because of their complete rejection of God, leaving Israel as an outpost for Assyria. Judah is therefore completely open to attack by the Assyrians from the North as it doesn't have the buffer of Israel there any more. Judah has until now been much more faithful than Israel, and this chapter addresses them with the analogy of a vineyard: God expected fruit from them (the growth of righteousness, see v7) but instead got evil masked as good (see v20). As a punishment He was going to bring Assyria against Judah so that they would consider their evil ways and return to serving God (v24-30). This all came to pass during the reign of Hezekiah.

For more on the analogy of the vineyard see also Psalm 80, Jer 12 and Mark 12

5:21  The reproof of those who are wise in their own eyes draws on the warning of the wise man – Prov 3:7

1. Isa 5:1-2 - the song of God's vineyard refers to Israel and Judah (Isa 5:4,7;Isa 1:8;Isa 3:14); the true vine (Matt 21:33-44;John 15:1-6); V.2 the stones were the Canaanites; V.2 "bad fruit" refers to the bad character of the Jews who were not righteous but oppressive; the tower is Jerusalem (Isa 1:8); a strong tower is the name of the Lord (Prov 18:10); watchmen are the prophets (Jer 6:17); the winepresses are the temple and its sacrifices (Deut 32:32-33;Jer 2:21); still a faithful remnant (Isa 65:8).

2. Isaiah 5:3-7 -  a parable or commentary of the vineyard referring to Israel and Judah (Isa 5:4,7):

3. Isa 5:3-4 - "my vineyard" refers to God's vineyard; God's vineyard yielded bad grapes.

4. Isa 5:5-6 - God as a result of the bad behavior of His people will make the vineyard a wasteland; all efforts at husbandry will be abandoned; "briers and thorns" is the curse of Eden due to sin (Gen 3:17-18;Isa 32:13); "no rain" (1Kin 17:7;1Kin 18:1-2,41-45;Isa 55:10-11); but the Lord will renew the vineyard (Isa 27:2-6;Zech 8:12). 

5. Isa 5:7 - "The vineyard" is the house of Israel and God's "pleasant plant"(KJV) or "the garden of his delight"(NIV) are the men of Judah; they were not righteous but oppressive.

6. Isaiah 5:8-25 - woes and judgments:

7. Isa 5:8 - amassing prosperity and land via oppression (e.g. Naboth and Ahab 1Kin 21:1-19) and establishing monopolies.

8. Isa 5:8-10 - woe to the materialism of illegal land grabbing (Num 36:7;Lev 25:23-28,6-13).

9. Isa 5:9-10 - a land famed for its fertility would become unprofitable. 

10. Isa 5:11-13 - woe to those inebriated of alcohol; the distain for God's ways that comes with drink, revelry, and resulting punishment; V.13 therefore my people will go into exile/captivity (Isa 6:12 the destruction of Jerusalem by Nebuchadnezzar was approximately 150 years later).

11. Isa 5:13-14 - God's people would bring destruction on themselves (Babylon 586BC, Rome 70AD, a latter day future "Assyrian") through disobedience and a lack of knowledge (Hos 4:6).

12. Isa 5:14-16 - V.14 "hell"(KJV) "the grave"(NIV) [Heb."sheol"<7585>], invisibility oblivion and destruction personified.

13. Isa 5:15-16 - human unworthiness contrasted to our righteous Heavenly Father.

14. Isa 5:17 - the meek of the earth are the lambs and the fat exploitive ones are the rich sinners (Matt 5:5;Isa 29:19-20); the vineyard is taken away and given to strangers which perhaps in part refers to the gospel being received/preached by Gentiles (Matt 21:41,43).

15. Isa 5:18 - Woe to those who draw sin along with cords of deceit (shamelessly carrying sin behind them); woe unto them who set sin or an idol called iniquity on a cart and draw it along with ropes (Isa 46:1-2).

16. Isa 5:18-19 - figurative speach of the scornful doubters in Israel (foolishly pulling on burdens of sin).

17. Isa 5:19 - let the plan of the Holy One of Israel come so we might know it (millennial kingdom vision Isa 46:12-13;Isa 60:1,9-22;Isa 35:4).

18. Isa 5:20 - "Woe to those who call evil good and good evil, who put darkness for light and light for darkness (we deal with this now, how easily man proceeds to fashion his own more palatable morality at variance with God's).

19. Isa 5:20-21 - the falsely enlightened who cluelessly can't tell good from evil. 

20. Isa 5:21 - woe unto them who are wise in their own eyes, and clever in their own sight (Judg 21:25;Isa 29:14-15;Isa 30:1;Prov 3:7;Prov 26:12;Matt 10:25;Luke 10:21;Rom 1:21-22).

21. Isa 5:22-23 - 6th woe - Woe to those who are heroes at drinking wine...who acquit the guilty for a bribe, but deny justice to the innocent ("mighty men of a debauched society" - J. Mayock, Jr.); if verses 22 and 23 are together it may mean - Woe to them who are heroic in drinking, but are cowards in standing up for the rights of the poor and vulnerable (Prov 31:4,5,9).

22. Isa 5:24 - chaff as dust: because they have cast away the law of the Lord Almighty, and despised the word of the Holy One of Israel (Matt 13:30;Luke 3:17;Mark 11:20); V.24 is the fate of the sinner (Matt 3:12;Matt 13:30;Isa 1:28).

23. Isa 5:25 - God's people have brought His wrath upon them; Uzziah's earthquake had likely happened by this time so this points to the earthquake to come (Amos 1:1;Zech 14:1-5;Rev 11:8,13); God's anger is not yet turned away.

24. Isaiah 5:26-30 - judgment from the Gentiles:

25. Isa 5:26 - a 'flag' waved to summon the distant Gentile nations (Babylon & Rome, etc. used as punishing agents) against Israel.

26. Isa 5:26-29 - the Sennacherib Assyrian invasion was a prototype of the latter day Assyrian etc. as foretold in Ezek.38 and Psa.2.

27. Isa 5:26,30 - [Isa 29:7;Isa 30:28 (to the neck, i.e. to Jerusalem);Mic 4:11;Psa 118:10 - the nations/all the nations/many nations can refer to various peoples serving one empire, country or leader).

28. Isa 5:27 - Gentile nations to be tireless in attacking.

29. Isa 5:28-30 - very intense attack, is the end of verse 30 referring to political heavens of Israel darkened or is it military activity, or both?

30. Isa 5:30 - the day of the Lord and darkness (Joel 2:1-2,10;Joel 3:15;Zech 14:6;Matt 24:29;Amos 5:18,20;Amos 8:9;Zeph 1:14-17;Luke 21:25;Isa 65:17-19;Hag 2:6-7;Heb 12:26-28).

5:15    The beginning of this chapter is speaking about the overthrow of Jerusalem for her sins and unwillingness to listen to the prophets that God sent to speak to her. This verse indicates that men of all social classes will suffer that destruction.  No one is exempt. So it will be at the return of Christ.

5:25-26           Despite God’s continuing anger against Israel there is hope. The “ensign” is spoken of again in IIsa 19:3

5:8      Those that lay field to field are stealing the land of others. A contemporary prophet – Mic 2:2 – reproves the same individuals using similar language.

5:3         “judge between” –Matt 21:40 - is exactly what Jesus asked the leaders to do when he told the parable of the vineyard – Matt 21:33-41.

5:15 The way that death “opens her mouth” is contrasted vividly with the swallowing up to death in Isa 25:8

5:27       Not slumbering or sleeping echoes the qualities of the creator – Psa 121:4. Rather than wonder whether we will need to sleep or not in the kingdom we might just reflect on one of the benefits of sleeping. Each time we wake out of sleep we are reminded of the resurrection. Once we share immortality that reminder will no longer be necessary.

5:4 What could have been done more? The preceding verses describe the unstinting care that God had for His people. Bu they rejected His counsel. His patience was tried and eventually in AD70 Jerusalem was destroyed by the Romans. God’s care for us is abounding. However it is not limitless. There comes a time when He, despairing of His children, leaves them to their own devices and punishes. Godless behaviour eventually brings judgment.

5:5 The vineyard is Israel centred in Jerusalem. The walls were “broken down” a number of times by invaders but finally demolished by the Romans who sacked the city and the temple in AD 70 as foretold in Jesus parable and the responses – Matt 21:33-41

5:30 This is not the only place where we see nations roaring like the sea. One example elsewhere is found on the lips of Jesus – Luke 21:25 – when he speaks of the troubles before both AD 70 and his return.

v. 3,4 - Here we have the basis for authority for truth. ONLY within the words of God and his Son can we look. v.4 makes it quite plain that man's enticing and beguiling words are to be shunned, but also warns us of their existence. Let us therefore take the lesson to heart and listen only to those things which are from God, discerning the carefully. ch.3:16, 2Tim.3:15-17, Eph.3:9, Rev.2:17

v.11 'without hand' draws on the 'stone' of Daniel [Daniel 2:34,45 8:25] and Jesus' own use of the phase. [Mark 14:58] Further the phrase 'not made with hands' is used to speak of the ecclesia [2Cor 5:1, Heb 9:11]

Here is the list of links with Ephesians. We should consider how the needs of the two ecclesias are similar and why.

:12 Notice the use of Romans 6:4 'buried with him in baptism' an indication that Romans was available to the brethren at Colosse. I suggest that Romans became a manual of doctrine and practice in the first century.

Here are a few more quotations to add to Bro. Peter's list above:

Col 2:6-7.These two verses sum up the message of the letter. The emphasis is on Christ. To accept the truths relating to Jesus meant that they had to live in Him. Christ said “I am the way, the truth, and the life” To serve God acceptably involved following the way that Christ opened up. They must be moving with Christ and also be occupied in Him. Paul uses the example of a root of a plant or tree. The figure of roots brings out the idea that a believer’s spiritual life is a living organism which requires nourishment. The health, the very life of a plant depends upon its roots. In the parable of the sower, Christ makes mention of those who had no roots only endured for a short time. We all must take root in the soil provided by the Lord Jesus Christ.

Col 2:11.The Greek word 554 “Apekduomai”  is only used in this letter,
      2:11.  Off
      2:15.  Spoiled
      3:9.    Put off
They are all related, and are concerned with the same fundamental thing, that is the crucifixion of the flesh. Christ possessed a body of flesh and blood, He was exposed to the same temptations as each one of us. Yet He did no sin. Each one of passages brings out the association of the believer with Christ.

Col 2:21. It appears that these rules in the original Greek would have been in reverse order than they appear in the A.V. It is worth noting that “handle” is a much stronger word than “touch”. Handle has a meaning of “have nothing to do with” while touch is just what it says.

2:2 The way that the hearts of the brethren were to be 'knit together' is reminiscent of the relationship between David and Jonathan 1Sam 18:1 - remember Jonathan, the heir apparent naturally speaking was willing to give up his position to David.

V.18  The forbidden practice of worshipping angels is carried on today by some, in a similar fashion, in worshipping so-called patron saints.

V.20  We should be careful not to allow (or impose) the principles of this world to dictate our behaviour as members of Christ's body.

2:1  The ‘conflict’ that Paul had to the Colossian brethren and sisters was ‘care’ as can be seen from the marginal rendering of the word translated ‘conflict’

Col 2:17 We might think that reverting to the law was simply a matter of observing the details of the Law of Moses. Indeed it is. Paul, however, makes a most interesting comments saying they are ‘a shadow of things to come’. We know that there is to be a reinstitution of elements of the law of Moses in the kingdom. However it seems that Paul is saying that these things should not be observed now because they are a shadow of a future time.

It’s interesting to note that the word “fullness” is from the same root as “complete” in Col 2:9,10. In other words, this is the answer of Jesus’ prayer in John 17:23 God is in Jesus, and Jesus is in us. God is in Jesus, and Jesus is in us.

2:7 The figure of roots serves to bring out the idea that a believer's spiritual experience is a living organism which requires nourishment. The health, the very life of a plant depends upon its roots. In the parable of the sower (Luke 8:4-15), Christ makes mention of those who had no roots only endured for a short time.

Paul was warning the Colossians about allowing foreign practices to be absorbed into the workings of the Truth.  Jewish legalism (e.g. circumcision); Hellenistic philosophy (e.g. the worshipping of angels); and Oriental mysticism (e.g. the worshipping of stars) were the main culprits.

2:13     The idea of being ‘dead in sin’ is a repeated New Testament theme. Consider Eph 2:1,13

V.9 Jesus had the spirit of God without measure (John 3:34). He had the same mind and purpose of God (John 10:30). He recognized, though, that His Father was greater than He (John 10:29;14:28). It is clear then, although Jesus was a specially empowered human being, He was not God.

2:7 Paul mixes two different ideas here. ‘Rooted’ is from the plant life sort of description whilst ‘built up’ speaks of the completion of a building. Of course both metaphors are true of the growth of a believer. Paul is bringing together both elements into a description of spiritual development in Christ.

2:19  In speaking of the way that the believers should unite with Jesus saying ‘knit together’ Paul is returning to what he said in 2:2

2:3    ‘hid’ here does not carry the sense of being unseen or not known about. It is rather like the way that David ‘hid; the law in his heart Psa 119:11

Col 2:16-17

“Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the Sabbath days: which are a shadow of things to come; but the body is of Christ.”

The apostle Paul is saying that no person is to judge another person’s day of worship. Under the Old Covenant, Saturday was the required day of rest from work (Exo 20:8-11; Lev 23:3). It was not a specific day of worship as Sabbath keepers claim. Under the Old Covenant, The Sabbath was given to Israel (Exo 31:16-17), not the ecclesia of Christ, or anyone else. It was a shadow of things to come abolished in Christ (Col 2:14), the substance being found in Christ. Obligatory sacrificial services were permitted to the priests and held everyday (Exo 29:38-42; Num 28:3-8; Ezra 3:4-6; Eze 46:13-15; Matt 12:5), and the actual practice of the First Century Christians was to meet at the temple every day of the week (Acts 2:46-47).

There are passages that mention the first day of the week when Christ’s disciples gathered together for breaking of bread, and a day when collection was taken (Acts 20:7; 1Cor 16:2). But, the fact remains that God is to be worshipped every day in our manner of living. What is being taught here has nothing to do with us not judging one another in keeping Christmas, or any other Pagan feast, this passage being used so often to justify our actions in doing so. This is nothing short of a smokescreen!

2:14   If our sins are ‘blotted out’ then no one can ever see them again.  This is what forgiveness is all about. God will not bring up our forgiven sins again. So we should not.

2:1      How often do we have care and concern for fellow believers who we have never even met? This is clearly what Paul is saying here. Nor is it some general concern because they share his faith but it is a specific care based upon knowledge of their circumstances.

Col 2:14

“Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross.”

What exactly was nailed to the cross; the Law of Moses as claimed by so many?

The Greek word for blotting is # <1813>, exaleipho, “to smear out, i.e. obliterate... (pardon sin): - blot out, wipe away.”

The Greek word for handwriting is # <5498>, cheirographon, “something hand-written... a manuscript (spec. a legal document or bond {fig.}): - handwriting.”

The Greek word for ordinances is # <1378>, dogma, “... a law (civil, cer {emonial} or eccl {esiastical}): decree, ordinance.”

We know then that Paul is talking about a law - the ceremonial law, or ordinances, which are what were taken out of the way (cf. Eph 2:15). The Decalogue, often referred to as the Moral Law, is a law of love, and it is by this law that we will be judged (James 2:11-12). Under the New Covenant, we no longer have to pay the penalty of the law, but it still defines the sinner when it is broken. Without it, what would define sin if there is no law to condemn it? “Whosoever committeth sin transgresseth also the law {moral}: for sin is the transgression of the law {moral} (1John 3:4).

Those who would have us believe that this passage refers to the cancellation of God's law completely misrepresent Paul's powerful teaching analogy. After all, if Jesus came to do away with his Father's law, there would have been no need for him to give his life for us since "where there is no law there is no transgression" (Rom 4:15; 5:13).

2:19   “not holding the head” is the same as using our own reasoning to decide on beliefs and actions rather than letting Scripture inform our thoughts and actions. 

2:10    This is the second of three times that Paul talks about walking in this letter Col 1:10, here, Col 4:5 which contrasts with the way that the brethren and sisters ‘walked’ (same word) in the past Col 3:7

2:1      Maybe, given the current use of the word “conflict” it is useful to realise that, as the KJV margin says “conflict” is “care”.

2:20    The phrase “dead with Christ” has its counterpart “risen with Christ” – Col 3:1.  We must realise that the letter was written as a whole, not four chapters, and would doubtless be read in one reading – maybe we should do the same to see the flow of the reasoning that Paul’s inspired letter gives.

RESISTING SIN

Some things work and some things don't when it comes to resisting temptation and sin. Paul gives us a taste of both. Firstly he describes a life lived by boundaries and rules. "Do not handle! Do not taste! Do not touch." (Col 2:21). In particular these are human commands and teachings. They seem wise, they make us feel like we are suffering for being good, but "they lack any value in restraining sensual indulgence." (v 23).

Next he describes a new focus. Instead of looking at all the boundaries and rules, turn around the other way and look toward Jesus. "Set your heart on things above, not on earthly things." Col 3:1-2).

Whatever we focus on is what we are going to move toward. If we are focused on the "thou shalt not" stuff, the things we are not allowed to do, those are the things we will gravitate towards. But if we focus on Jesus, we will grow to be like him. If we are looking to Jesus, we are going to want to get rid of the old way of life because it is nothing like what he looks like and nothing like what we are trying to become. Focusing on Jesus means we will want to do what is right because we will want to be like him.

Self imposed and man made rules are not the answer, but a new attitude of imitating the best will take us all the way.

2:15        Jesus was the one who gained the victory – “triumphing”. The wonderful thing for us is that because Jesus did it we can “triumph in Christ” also – 2Cor 2:14

Col 2:6

“As ye have therefore received Christ Jesus the Lord, so walk ye in him.”

Christ says, “Whoever will come after me, let him deny himself, and take up his cross, and follow me” (Mark 8:34). From Christ’s earliest years, he showed himself a pattern of good works and lively interests in going about his “Father’s business” (Luke 2:49). He also “increased in wisdom” (Luke 2:52). Psa 119 gives us a lot of insight into Christ’s character and what we are to aim for. Christ revered and obeyed the Scriptures and was grieved at the peoples’ unbelief. He urged men to search the Scriptures (John 5:39), and made it his business to preach their life-giving truths. Christ never criticized or disparaged the sacred writings.

Christ showed great devotion to the Father, and it was his meat to do His will (John 4:34; John 6:38). Christ comforted the afflicted, regarded the poor, hated hypocrisy and wickedness and often unmasked the doublemindedness of mere professors. He could be severe as well as gentle, but he never avenged himself! Christ was humble, courteous, truthful, and chaste. At times he sought for seclusion and devote his quiet time to meditation and prayer. We are to emulate these characteristics.

Prov 21 further sheds insight to the kind of character that pleases the Father. God’s children are passionate, compassionate, joyful and zealous in doing those things that are right and please the Father and do it with all our might (Deut 6:5).  We are to apply wisdom, which only comes from a serious and prayerful study of the Word, which God will bless (Eph 1:16-20). By contrast, a hard-hearted person “studieth destruction, and their lips talk mischief” (Prov 24:2). A wise, knowledgeable person is strong and adversity makes such stronger. If not, our strength is weak, we forbear to deliver those from [spiritual] death, and ignorance will be no excuse (vv. 10-12)!

Scripture reveals different forms of service: There are those who go through the formality of worship (Mal 1:6-14), their heart is not in it (Isa 29:13); they serve minimally out of obligation or necessity (2Cor 9:6,7), and then there are those who are zealous as David was (Acts 7:22), as Christ was (John 2:13-17), and as Paul was (1Cor 15:10). We are either zealous or lukewarm; Christ tells us, “As many as I love, I rebuke and chasten: be zealous therefore, and repent” (Rev 3:19).

Mere obedience proves nothing if done out of fear or obligation! Such service is merely perfunctory. Solomon tells us anything worth doing is worth doing with all our might (Ecc 9:10). Jehu was known for his zeal (2Kin 9:20; 2Kin 10:16), and so was Paul (cf. Gal 4:18). May our manner of living match our delight to do the Father’s will, “yea, thy law is within my heart” (Psa 40:8), for God will surely bless such who reverence Him and delight greatly in His commandments (Psa 112:1).

2:14   David, on being challenged by Nathan about his adultery with Bathsheba repented. We see his repentance in Psalm 51. In particular he asks that God would “blot out” his sins – Psa 51:1

2:23 whilst this verse marks the end of the chapter it does not mark the end of the point Paul is making. The letter, when written, was not divided into chapters and we should not view it as such. The lessons of chapter 3 flow naturally from the reasoning of this chapter.

2:11 This is the ultimate circumcision, the “body” is put off, not just the foreskin. And yet, Paul says: “ye are complete in him, which is the head … ” (Col. 2:10). In contrast to “the body of the sins of the flesh”, the multitudinous body of Christ is knit together with the head: “… the Head, from which all the body by joints and bands having nourishment ministered, and knit together” (Col. 2:19). Being “knit together” is also spoken of in Colossians 2:2 which, as Bro. Peter Forbes showed (2004, below), alludes to David and Jonathan in 1 Samuel 18:1. This was directly after the slaying of Goliath, of the Philistines, the archetypal “uncircumcised” (Judg. 14:3; 1 Sam. 17:26,36), and his body was put off from the head, the ultimate circumcision, for David “cut off his head” (1 Sam. 17:51). And then, “David took the head of the Philistine, and brought it to Jerusalem” (1 Sam. 17:54), as Paul said of Christ: “having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it” (Col. 2:15).

2:1 How do we think of our fellow believers?  Is it “out of sight out of mind”? Clearly not with the apostle Paul. He had never met the believers in Colosse. However not only does he think about them. He is concerned for their spiritual welfare. Is this how we feel about our fellow believers, even though we might never have met them?

2:6 Believing the gospel message is not sufficient. A fundamental requirement that God commands us is to grow in our understanding of Him. This is not just gaining more knowledge in an academic way. It is to learn more of how God thinks so that we can imitate His way of thinking. This can only come from readings about how He thinks in His word.

2:1 From the way Paul writes of those whom he has not even met speaks volumes about fellowship. Fellowship is between all believers known or not known.

When we know of others who are not known to us but whose circumstances we become aware of and their difficulties we should be praying for them as much as we pray for those we know.

BEST MEDICINE

It makes life seem better, gives you enthusiasm, it helps us overcome, puts us in a positive frame of mind, and makes pain, suffering and trials reduce in their intensity. It is also the first step to physical, emotional and spiritual healing. What is it? Who can I see to get it? What does it cost?

I got mine from the Word of God and it cost me nothing. Coming from a place of overwork, tiredness, depression and pain, I can tell you that it really works. It has been one of the changes I have made that has turned my life around.

Thankfulness. It all seems too simple really. But finding things to be thankful about in any and every situation makes a massive difference to life. Paul said this to the believers in Colossae: "Therefore, as you received Christ Jesus the Lord, so walk in him ... abounding in thankfulness." (Col 2:6-7).

Let's not just aim to be thankful, but to abound in thankfulness. Let's let thankfulness overflow from us. May we reap God's blessings when we abound in thankfulness.

2:13 the use of “with him” in the context of “hath he quickened us” is making the point that we only have a hope because God raised Jesus from the dead. If we ever harbour doubts about the physical resurrection from the dead we are calling into question our own position. See 1Cor 15:14.