Comments for May 21

This chapter shows us just how quickly after sanctification people naturally turn away from God. All of us have this very same nature. We all desire the 'accursed things' whatever they are for us. We sanctify ourselves daily in prayer, and yet turn away to our own evil thoughts and practices. Any evil of this sort should be removed permanently (v.15,25) and should be done without hesitation (v.16). How much we need the grace and mercy of God!

v.1 In coveting some of ‘the accursed thing’ Achan tried to deceive his God. In this Ananias and Sapphira were the same. They ‘kept back’ part of the money that they received when they sold their land [Acts 5:2]. They were summarily judged by the One who sees all. Our covetousness may manifest itself in equally unacceptable ways for Paul told Titus [Titus 2:10] that we should not ‘purloin’ which is the same word translated ‘kept back’ in Acts 5:2

v.2 - Ai (05857)= "a heap of ruins" - Bethaven (01007)= "the house of vanity". There is much to be added to our quality of knowledge by realising these things. Removed, we are told, to the east of Bethel (01008)= "the house of God", these two cities stand away from the truth in the hands of men and their thinking.

7:24 Have you noticed in this detailed description of the removal of Achan and his family and goods that there is no mention of a wife? What does this signify? Was he a widower or was his wife not party to his deeds and so was spared?

DEVOTED TO DESTRUCTION

When Achan sinned by taking some of the devoted things from Jericho and keeping them for himself, God gave Israel and ultimatum. He said, "I will not be with you any more unless you destroy whatever among you is devoted to destruction." (v 12)

Fortunately we are not in a position to be tempted by the riches of a city devoted to destruction. However, Paul reminds us that in our human nature there are certain things that are devoted to destruction. He says, "Put to death, therefore, whatever belongs to your earthly nature: sexual immorality, impurity, lust, evil desires and greed, which is idolatry." And then he continues, "But now you must rid yourselves of all such things as these: anger, rage malice, slander and filthy language from your lips. Do not lie to each other." (Colossians 3 v 5 - 10). The things that Paul has just listed for us are the things in our lives devoted to destruction. It will be a lifetimes work to remove them all from our lives but we must always ensure that we are making progress and eliminating the piece by piece.

God said he would not be with Israel. He does not say the same to us. Instead he says that "those who live like this will not inherit the kingdom of God." (Galatians 5 v 21). So let us destroy the things that are devoted to destruction in our lives and replace them with truly Godly qualities.

:1 Achan was a descendant of the one who was born to Tamar. Zarah was the one wearing the 'scarlet thread' (Genesis 38:30). A 'scarlet thread' was hung out of Rahab's window. A rarely used phrase. So we should see the link between Genesis 38 and the deliverance of Rahab.

7:21 One wonders when Achan thought he would be able to wear the garment he had taken from Jericho! The lesson for us is that there is no value coveting things from the world. We cannot share them with our brethren. We have to keep them hidden from our brethren and sisters and eventually they will be our downfall.

V.3 As the population of Ai amounted to twelve thousand. (Josh 8:25) It was a large town. In a hasty and distant observation made by the spies, it probably appeared small in comparison to Jericho; this may have been the reason for their proposing so small a detachment to capture it. We see in tomorrow's reading that they did take Ai.

Jericho was the firstfruits of the cities.  That possibly explains why Achan's sin was so bad.  He stole from God.

Achan sinned, and the consequences of his sin affected the community.  Yahweh was not with Israel until the matter had been cleared. 

Similarly, we must realize that our actions affect not only ourselves but our community.  It is the responsibility of the community to deal with any member's actions which negatively impact it (1Cor 5:6,7).

7:21      Achan’s sin is likened to that of Eve – Gen 3:6 ‘saw’ ‘coveted’ – (desired) ‘took’. So we see one of what will become a number of occasions in Scripture when others emulate Eve’s sin.

7:1,19,20,21,22,23,24,25,26 - v1 - Achan took some of the devoted things; v19-26- Achan admits his guilt but all Israel stoned him in the Valley of Achor (NIV notes "Achor" means "trouble"); v24 - an interesting note is Achan was the son of Zerah and we remember  (Gen 38:28-30) Zerah had a scarlet chord on his wrist and was thus a sign of Christ's sacrifice applying; Hos 2:14,15,19,20,23 - perhaps Achan will be in the kingdom as the valley of Achor is called here the Valley of Hope, thus the scarlet chord perhaps applies to Achan too.

7:5,6,7,8,10 - Joshua becomes depressed and somewhat goes to pieces after an unexpected defeat. In v10 the Lord says "Stand up!" thus providing practical advice for us when we are depressed, disappointed, despondent, etc. that we are to pick ourselves up, be active, and not wallow in an immobilised state that will only make our depression worse...naturally, this is not to suggest that medical intervention may not be necessary in some situations.

V.2 After the sacking of Jericho, the next step was to penetrate into the hills above. Accordingly, spies went up the mountain pass to view the country. The precise site of Ai, or Hai, is pointed out to us in Gen 12:8, Gen 13:3

Yahweh is capable of successfully achieving any goal alone.  But, when He works with His people, He helps in the process rather than doing everything Himself.  It is an exercise of faith.  For example, when Israel fought its enemies, it was with the help of Yahweh (Deut20:3,4).                                           

Yahweh knew that it was Achan who had sinned.  He could have indicated that fact directly to Joshua.  However, He involved Joshua in a process of elimination, with His help.  The tribe of the offender was indicated (v.14).  The phrase the LORD taketh literally means the LORD chooses by lot.

There are many examples of this procedure, in the Bible, where it appears man's doing but is actually direction by Yahweh (Prov 16:33).  Later, we shall see Joshua using this method to divide the land into tribal allotments (Josh 13:6).

Achan was executed for his sin together with his family and possessions (v.24).  His sons and daughters must have abetted him in the sin (Deut 24:16).  There is no mention of his wife, who if alive at the time, would not have had complicity.

7:11 Whilst it was just Achan who had taken the spoil from Jericho as far as God was concerned all the nation had been involved. –‘Israel hath sinned’ ‘they’ ‘their’. That God did nothing immediately and the whole nation suffered when they came to take Ai indicates that some at least in the nation were aware of what Achan had did but had said nothing to Joshua.

HIGH PRICE
 
Achan probably thought that the souvenirs he stole from Jericho would not affect anyone. After all, a robe, a piece of silver and a piece of gold were not going to be missed by anyone. And after a few more cities had been conquered, no one would know where they came from - then Achan's secret would be safe.
 
Not in his wildest dreams did Achan realise the cost of his coveting and stealing. God had seen what he did and the consequences would be paid. As a result of Achan's sin, thirty six men lost their lives. But that was not all. Israel fled before their enemies - a thing they would have thought impossible just the day before. He caused the courage of Israel to melt and the LORD to leave his people as they attempted to conquer the land. It also led to Achan's public humiliation, his death and the death of his whole family.
 
Was a Babylonian garment, a piece of gold and a piece of silver worth the price that was paid? I think not.
 
Just as Achan's secret sin had big repercussions, so ours can be just as deadly. We may think that no one will find out, but God sees our every move. The cost of sin is far too high. Let's choose not to sin so that neither we, nor anyone else, has to pay for the consequences of our actions.

7:16     Whilst the selection process was taking place Achan clearly knew that he was the one to blame – unless he had persuaded himself that his behaviour was not sinful. So he must have known that he would be found out, yet he remained silent. How often do we, when our heart convict us, remain silent?

Achan, whose name means troubler, was personally responsible for the sin at Jericho. Nevertheless, Yahweh judged the community as a whole. Notice that He said Israel has sinned not Achan (v.11).

He knew that it was Achan who sinned but, nevertheless, indicted the whole nation. The lesson to be gleaned here is that the people of God are responsible for the welfare and conduct of their fellows. Yahweh is interested in His people as a whole. That is not to say that the individual sinner would not be punished for his or her sins (as was ultimately evident in the case of Achan).

However, the exercise would serve to show that one sinner in the community can adversely impact all members of that community. Therefore, it is incumbent on members of the community to be vigilant towards the bad behaviour of their fellow community members as well as their own, and correct the situation as soon as possible. It also behoves the leaders of the community not to compromise the welfare of its members.

David did just that when he committed sin in numbering the people. His sin cost the lives of 70,000 Israelites despite pleas for his punishment alone (2Sam 24:1,13,15,17). The same principles outlined above apply, equally, to members of Christ’s ecclesia.

7:4  No mention that God gave any instructions! The people just did as they wanted.

V.1 The injunction had been made not to take any personal booty from Jericho  (6:17-19). 

This was the first divine campaign in the land of Canaan and Yahweh was sending a message to the inhabitants of Canaan not to expect any mercy as His people expanded their presence.  He was also sending a message to His people that any spoil would be given to them by His command only. 

In the very next campaign, against Ai, Yahweh would allow His people to take personal booty  (8:2,27).

The tale of two brothers

When you think about how many people are mentioned in the Bible, you begin to realise how little is said about each. God is selective with what He tells us because He's making specific, important points for us to learn. So if no word is lost in the scriptures, what does God mean by calling Achan "the son of Zerah" in v24?

In Gen 38:27-30 we have the tale of twin brothers. As they were being born, one was coming out first, but drew back (he was named Zerah, which means drew back). One was last but struggled to come out first (he was named Perez, which means break through). In Hebrews we are told that only those who draw near to God will be saved (Heb 10:22) and those who draw back will be rejected (Heb 10:39). Notice that the rest of the chapter in Hebrews also mentions Achan in detail (Heb 10:26-31) so we can be clear that this chapter is a commentary on the birth of these boys.

Each boy had an important descendant and we can choose which we want to be associated with. If we draw near to God in faith we will be accepted, like Jesus the son of Perez (Matt 1:3-16). If, however, we come to know God and accept Jesus His son, and then turn back, we will ultimately perish as Achan the son of Zerah (Heb 10:28-29).

Josh 7:19 (NIV - a solemn charge to tell the truth);John 9:24.

7:3 ‘Let not all the people go up’ indicates that Israel were looking for an easy life rather than waiting for God to advise them what to do.

7:18   Achan was a direct descendant from the union between Tamar and Judah.  So is salmon – Ruth 4:18-21 Maybe Achan was one of the spies and Salmon the other.  Achan sought short term wealth. Salmon redeemed the  faithful woman Rahab.

BLAME, FIX IT, OR PRAYER?

When there is trouble, most of us look for someone to blame. If something goes wrong, we search diligently until we find out what it was so that we can fix it. But neither of these reactions were Joshua's way of dealing with trouble. Perhaps that was the reason God chose Joshua as the leader of Israel, and not us.

We can learn from Joshua. One of his first major tests as the leader of Israel was when they were defeated at the first battle of Ai. Up until that point things had been going really well, then all of a sudden, their fortune changed. Israel were badly defeated. Joshua did not interrogate the army officials. He did not rebuke the men for running away. He did not point the finger and blame a lack of faith or courage. This is what he did: "Then Joshua tore his clothes and fell face down to the ground before the ark of the LORD, remaining there till evening. The elders of Israel did the same, and sprinkled dust on their heads." (Josh 7:6) Joshua's first priority was to come before the LORD and to pray. As a result the problem was solved the next day.

Let us stop trying to rely on our own strength or wisdom in times of trouble, and instead follow the example of that great leader, Joshua. Let's make prayer the first thing we do in trouble.

7:10    God’s seemingly rough response to Joshua would indicate that Joshua should have realised that there was a problem with the way that the people behaved. Instead he went to God to lament the situation. How often are we inclined to blame God when things don’t go as we would like them to go when in reality the problem is our own attitude?

7:21       We have seen previously that Achan’s thought pattern and behaviour was like that of Eve. However we should realise that such a way of thinking is the way of the flesh as can be seen from two more examples

7:1,11,13,15,20          The repeated mention of the “accursed things” <2764> gives us a worked example of what is being warned against in Deut 7:26 and , Deut 13:17

Achan made a full confession in verse 20, admitting that he sinned against God and describing all the wrong things he did in verse21. He did this knowing full well the expected punishment.

He faced the consequences of his sin but was his confession sufficient for God to forgive him? Is it possible that he could be forgiven at the resurrection and judgment?

In verse 26 we have "the Lord turned from His burning anger." Was this just because the Hebrews took action against Achan or was it also because Achan confessed and accepted the consequences of his sin?

Josh 7:1

“But the children of Israel committed a trespass in the accursed thing: for Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, took of the accursed thing: and the anger of the LORD (Yahweh) was kindled against the children of Israel.”

After such a wonderful victory at Jericho, the loss to Ai was surprising to them. After so many successes as read in the previous six chapters, suddenly we are presented a striking contrast. The thrill of victory was replaced by the agony of defeat. There are some things that never fail to happen in God’s working, and just as surely as fire burns, so sin has its consequences. Sin affects not only the one who sins, but others as well. It is very sad reading about a man who tried to hide his sin.

This is a story of life and one we must learn in our walk because this passage is so typical of most of us. One minute we may be living in victory, the next in defeat (cf. 1Cor 10:12). The distance between a great victory and a great defeat may only be one step, and a short one at that.

We read in Josh 6:17,18 that everything in the city of Jericho was “accursed” and whoever took of the accursed thing from such a wicked city would not only himself be accursed, but the whole camp of Israel too! Being a little self-confident and resting too much on the victory at Jericho, Joshua evidently failed to take time to get alone with the LORD to inquire of Him and seek His strength for the upcoming battle. Instead of praying before going against the city of Ai, the Israelites were very confident that they would win, after all, God said He would give them the land. In fact they were so confident, that they said “… Let not all the people go up; but let two or three thousand men go up and smite Ai…” (Josh 7:3). They did not make it a matter of prayer first and did not know that there was a serious breach against God’s command, and instead of being victorious, they were shamefully defeated by a smaller city. Once we think we can do it, we don’t feel the need to pray about it. Had Joshua prayed beforehand, he would have known what happened. Our failures may often be rooted in presumption, as surely as it was with them.

Achan might as well have said, “I saw it, I wanted it, I took it, and I hid it.” The steps were the same in the first sin of mankind. Isn’t that the way sin works with every one of us? No one saw Achan help himself to the 200 shekels of silver, the wedge of gold, and the Babylonish garment, but God did!  Not only did God see the stolen goods, He saw Achan’s heart, his sin of stealing, his deceit, his pretense in not knowing, and because of him 36 soldiers died.   

Achan’s personal sin was one of covetousness (Josh 7:21). It wasn’t that he loved the world too much, but that he didn’t love God enough (cf. 1John 2:15,16). We need to fill our heart with the love of God. God’s children cannot break His commands and expect to prosper. We bear His name and when we sin, we dishonour Him and bring reproach on us.

Scripture tells us that if one member suffers, all members suffer with it and when one member is honoured, all rejoice with it (1Cor 12:26). We see this played out with Achan and the camp of Israel. Achan’s entire family was disgraced (Josh 7:1) and everything Achan had - from family, who lived with him in the tent where he hid the accursed things, to his beasts became accursed and died! It is evident that the family were accomplices to his crime (Josh 7:24,25; cp. Eze 18:20). Achan did not take God seriously enough; he did not believe that God means what He says and says what He means.

Unconfessed sin brings ruin. Achan only confessed his sin after it was discovered (cf. Num 32:23). God gave Achan plenty of time to repent and confess his sin till “the morning” (cf. Josh 7:13,14), but he did not until he got caught.  Imagine if Achan had felt remorseful and took the stolen goods to Joshua and confessed what he did was wrong and wanted to restore it. Do you think he would have received mercy then? Absolutely! Achan and his family would have been spared (cf. Prov 28:13).

We can dig as deep as we want into the earth, but we will not be able to hide our sins. It is only when we uncover our sins and confess them that our sins will be covered by the blood of the Lamb and we shall obtain mercy. If we wait till our sins are exposed at the Judgment Seat of Christ, we may confess them all we want with tears, but it will be too late then.

7:6   The defeat of Israel by the men of Ai was a challenge to Joshua’s faith. What was he to make of the events that had just happened? The way that God reproved Joshua – verse 10 – would indicate that Joshua should have realised what had gone wrong.

7:2-3   Of course Joshua knew nothing of the behaviour of Achan. We should remember that as we read about the plans made to take the city of Ai.

7:25  One might ask “why?” of Achan. The answer is clear, He had no regard for the word of God. However this is not simply a story. We should ask ourselves “why?” when we choose to disregard the word of God ourselves.

7:26    The “valley of Achor” must have stuck in Israel’s collective consciousness after the death of Achan. However twice –Isa 65:10, Hos 2:15– it is spoken of as being a place of blessing in the future.

7:3        The taking of Jericho had seemed an easy task, or so the people thought. Forgetting that God had directed the whole procedure the people now take on themselves the strategic planning! How soon the people left God out of their decision making!

7:9 Notice what Joshua was concerned about. He was not concerned about his own safety or status. He was concerned about how others would think about Yahweh.

7:7-9 Joshua’s concern was a valid one. However, one might think, he should have appreciated that the problem did not lay with God but with the people who had taken things into their own hands rather than enquiring of God.

7:21 Achan’s behaviour is replicated in the behaviour of Gehazi – 2Kin 5:24– where he took items and hid them. One is left wondering what Achan thought he would do with the clothing that had no place among his fellow Israelites.  

How many “Babylonish garments” we have that we would never show our fellow believers?

7:13.  Consecrate yourselves for tomorrow

Why didn't God simply advise Joshua that Achan had sinned? Why put the entire nation through a lengthy consecration (self reflection, abstaining from husband/wife intimacy) and slow refining of tribes and clans until finally Achan is identified the next day?

Some thoughts:

1. Israel had sinned (v10) so Israel had to be part of the discovery and resolution of the sin.

2. Achan was given time to repent. All he had to do was go up to Joshua and acknowledge his sin as soon as the issue and the process for resolving the issue was made public. He didn't - he thought he could tough out the process and it would all blow over, and nothing would occur.  Toughing out sin is fatal!

3. Israel were to kill Achan (v24), so Israel needed to be involved in the whole process, so that when the time for judgment did occur, no one would be ignorant of what had happened and the seriousness of the issue and the need to consummate the process by killing Achan. Ecclesial unpleasant business should never be done secretly and in a corner. Everything should be transparent.

4. Israel needed to look at themselves before judging others. "Lord, is it I" is a healthy part of self examination even if after self-examination, it "isn't I".

7: 7,8 Why have you brought this people over the Jordan at all, to give us into the hands of the Amorites

Joshua appears to be lecturing God and impugning God with acting thoughtlessly towards himself and the people. No wonder God's response was curt (v10). Yet had Joshua consulted God prior to embarking on attacking Ai, God may have said to Joshua something like "Stop what you are doing. There is a more important issue that you need to deal with before attacking Ai. You will not succeed until you deal with this issue".  Sadly, Joshua  and the leaders overlooked to consult God in the matter of the Gibeonites (9:14) as well. We often fail repeatedly in the most basic of things in our relationship with God. 

7:3-4  God was left out of the planning. Consequently God did not intervene to defend His people when they were chased by the men of Ai.

Can we expect a Godly outcome of events when we leave God out of our planning?

7:17-19  Ahaz did not want a sign from the God he had no respect for so he received two signs. One of the birth of the son – 7:14  and the other about the coming of the Assyrian against Judah. By saying that he would “rest in the desolate villages” we fain an insight into the way the country would be desolate as the Assyrians advanced on Jerusalem.

7:11  Whilst it was Achan who had taken the spoil we find it was “they” that put the spoil amongst their own things. Achan committed the sin but his actions were condoned by at least his family.

They contrast with the sons of Korah who clearly did not agree with Korah when he rebelled against the authority of Moses – Num 16.

7:3 Do not have all the people go up, but let about two or three thousand men go up and attack Ai. Do not make the whole people toil up there, for they are few

Where was the precedent for this request? Not in attacking Jericho. And later not in attacking Ai again, when 30,000 men attacked the city (Joshua 8:3) at God's direction. 

Sounds like conceit and arrogance had crept in.

2:21 They are hidden in the earth inside my tent

Achan never even enjoyed the spoils that he had received. Sin is like that. Temporary enjoyment followed by hiding, shame and being a burden.

v.1 - The word translated rod here 02415 is only used twice in scripture, here and Prov.14:3. This is all we have to discover its meaning. Given the use in Proverbs, is this saying, like Isa.53:2, that Jesus would not be comely to look upon - ie. as ugly, as it were, as the pride of man? I pick this up to point out that this word is different from all other uses of rod in scripture. The significance of this may be totally different. This is just an idea.

v.4 The phrase 'meek of the earth' [Psalm 76:9 here Zephaniah 2:3] Provides comfort to those who are struggling to maintain His standards in a difficult environment. The Psalm shows, in principle, that He is concerned for those who are 'meek' in that He has already saved some in this position. Isaiah shows that His judgment will be on behalf of those. Zephaniah shows a specific occasion - the Babylonian invasion - which will manifest His care for the 'meek'. This is why Jesus says 'blessed are the meek ...' [Matthew 5:5]

v.1 - It is a matter of amazement to me that God recognises the worth of David so much as to describe Jesus as a branch from his root. Jesus, who was to be the saviour of the world is here presented as 'growing from' David, so giving David a place of great honour in the purpose of God. This place of honour is afforded to all who are written in God's book of life, and we do well to remember that, especially at times of feeling the weight of our own inadequacy. God forgives, and forgets, as we can see here.

:14-15 The association of Edom, Moab, and Ammon is matched in Daniel 11:41. The destruction of the 'Egyptian sea' is matched in Dan 11:42. The battle described here in Isaiah is the same battle Daniel speaks of.11:10 In mentioning the gentiles specifically here I think that this is the first time that Isaiah has spoken so clearly about the call of the gentiles, which becomes a major theme of the prophecy. These words are quoted (Romans 15:12) as part of Paul's inspired reasoning that the gentiles were always part of Gods plan of redemption.

JESUS AS KING
It is not IF it happens, but WHEN. Jesus will return to rule over the earth as King. But he will not be like all the kings who have been before - self centred, greedy, weak, tyrannical, unjust, driven by power and wealth, oppressive or stupid. On the contrary His reign will be in wisdom and understanding, in the knowledge and power of God. He will be righteous and just, firm and faithful. In short, Jesus will be the most perfect king that has ever ruled over the earth. But it doesn't stop there because unlike all the other kings that have been in the past, Jesus will be immortal - he will never die and his reign will never come to an end, it will last for ever and ever. And there is more again. There will be perfect peace right throughout his kingdom among all the people of the earth because his kingdom will cover the earth. That peace will also extend to the animal kingdom and in Isaiah 11 we read that most beautiful passage of when the wolf will dwell with the lamb and so on. It is worth reading again. But the question for us is this. Will Jesus be your king?

V.5 The prophets did much to keep alive the expectation of a great priest-king. Isaiah in this verse gives us a description of the reign of Messiah. It is interesting to note that only the priest wore two girdles: Lev 8:7 Other than the mention of the girdle there is no indication of a duel role of both King and Priest.

The two fold use of this verse in Luke where it is applied to Jesus further confirms our understanding that this chapter speaks of Messiah. In particular we learn something of his childhood from this part of Isaiah 11, though the qualities were to be found in Jesus right through his life. On reading the chapter it will be seen that the chapter speaks of his kingdom ( 11:4) and the way he will judge the world (11:4) and even the involvement of the gentiles in his kingdom (11:10)

DELIGHT IN THE LORD
 
In this wonderful prophecy of the Messiah and of the glories of his reign, is a little phrase we may have passed over as we tried to absorb the fantastic changes that are coming on this earth.  Speaking of Jesus, Isaiah says, "And he will delight in the fear of the LORD." (Isa 11:3)  There are few people in this world of whom that can be said - and probably even fewer leaders.
 
To discover what this really means, we should think about the things that we delight in.  We may delight in good conversation, in infectious laughter, or music.  We may delight in sport, entertainment, or art.  We delight in the things we are drawn to, the things we talk about, and the things we think about when our mind is free to wander.  Our delight is shown in the kinds of people we keep company with - and often their delight will be shared with us.
 
Jesus delights in the fear of the LORD, and it is with people who are like-minded with him that he wants to keep company.  Our aim must be to be like Jesus.  We need to make sure that our delight is in the fear of the LORD.  This means that God will be on our minds and hearts, that we will want to keep company with like-minded people who also have the fear of the LORD as their delight, that we will want to honour an obey him, to lift him up in praise, and to worship him. 
 
Let's be true followers of Jesus, delighting in the fear of the LORD.

In Isa 11:6-9 we have five verses all about animals living in peace in the Kingdom.  Do the animals refer to nations?  If they do, and it’s possible to follow this idea right through from the Garden of Eden, where no animal was a good enough companion for Adam (= Christ), and so the bride (= the ecclesia) was formed from his side, then what do we find in today’s chapter?  The nations will be at peace with Christ (the little child Isa 11:6) leading them.  Jesus will control sin, putting his hand on the serpent’s den (Isa 11:8).  That is what the Kingdom is all about.

11:9  The earth being full of the knowledge of the earth develops the assurance that God gave to Israel as they were turned back into the wilderness Num 14:21

V.1 The Branch is a clear reference to the Messiah, Jesus.  The Hebrew word for Branch is netzar.  Matthew quotes the prophets as having called Jesus a Nazarene (Matt 2:23).  However, there seems not to be a reference in the Old Testament that qualifies this.  It is true that Jesus' home town was Nazareth and, therefore, He was a Nazarene.  But where is the prophetical reference?  It is right here in Isaiah 11:1. Netzar is the root word for Nazarene (and also Nazareth).  

The holy mountain described in Isa 11:9 is Zion.  In Hebrews 12:22-24 it is revealed to us that this doesn't mean the literal mountain, but the assembly of the saints. Thus this prophecy is describing the way in which the saints would behave towards one another in the assembly or congregation. We know the context is the present day because it speaks of the Gentile nations coming to Christ (v10). The Gentile nations are described as the animals in v6-8, just as they were in Acts 10:9-16, 28. The blessings described here are ours to be had now.

11:4  "With righteousness shall he judge" is quoted in Rev 19:11 showing that this is speaking of Jesus at his return.

11:6 When we consider that each animal is coupled with its material prey, (lamb of the wolf, the kid of the leopard, the calf of the lion), we have developed a greater appreciation of this word picture of the world being at peace or rest. This is the day that we all pray will come about shortly, when the earth shall be full of the knowledge of the LORD as the waters cover the sea.

LIKE JESUS

11:11 This is one of the many Old Testament passages that associates the establishment of the Kingdom of God upon the earth with the deliverance of natural Israel.

Vs.6-9 This shows a wonderful glimpse of the Kingdom.  The present hostility in the natural world will be changed to produce peaceful co-existence between all creatures.

11:12 The ‘ensign’ is not a flag or some such thing. The word has been used already in verse :10 and clearly is speaking of Jesus when he returns to the earth.

v 10-12 First Principles>Kingdom of God>Restoration clearly foretold
In Eze 21:25-27 UNTIL indicates a limitation to the overturning. Go there for more prophecies about Israel's restoration.

V.2 Jesus was given the Holy Spirit without measure (John 3:34).

V.5 Allusion is made here to the girdle of the High Priest which keeps intact His holy clothing (Exo 28:4).  The Lord wants us to do our best to keep our garments clean (holy and intact) (Rev 16:15). Nevertheless our own righteousness is like filthy clothing (Isa 64:6).  But because of the righteousness of Jesus, our High Priest, we can be covered.  And so, we can be presented faultless (without spot or blemish on our garments) before Him at the judgment (Jude 1:23-25).

Vs.11-13 When Jesus returns to earth, he will gather the Jews to the Land of Israel.

V.14 The enemies of Israel will be defeated, including the Palestinians (Philistines).  Jordan will be subject to Israel.   

Vs.15,16 Yahweh will create a holy highway to allow passage from north to south (Isa 19:23; 35:8).

Isa 11:2 - the New Testament records the Spirit of God (Holy Spirit) resting on Christ Matt 3:16-17;Luke 3:22 and also we read in Isa 42:1 that God will put His Spirit on His ["elect" (KJV) "chosen one" (NIV)] and that he (e.g., Jesus) will reach out to and bring ["judgment" (KIV) "justice" (NIV), <4941> Heb. "mishpat" meaning verdict (favourable or unfavourable) pronounced judicially, etc.] and hope for the Gentiles Rom 15:12;Col 2:13;Isa 11:10.

Isa 11:1-4 First Principles>Sure mercies of David>King
The stem of Jesse is David, his son. The Branch is the Lord Jesus Christ who will be the King to sit on David's throne. For more about the King, go to 2Sam 7:12-16.

11:4 ‘With the breath of his lips shall he slay the wicked’ is quoted by Paul -2Thess 2:8– showing that these words spoken by Isaiah so long ago are speaking of the time associated with the return of Christ.

11:2  That the person being spoken of is Jesus can be seen from the way that ‘the spirit of wisdom and understanding’ is quoted in Luke 2:40 and Luke 2:47 to describe the development of Jesus. So Isaiah give us an insight into the ‘silent’ years of Jesus childhood.

11:4  Jesus’ method of judging – not according to what he sees – contrasts with the ways that human kings think of their judgement – Prov 20:8

11:12 This wonderful promise that God will use Israel as a way of instructing the nations in the kingdom is used again by a prophet after the exile –Zech 9:16

11:9   The use of the word “for” linking peace between the animals the knowledge of God’s glory filling the earth is important. God’s glory cannot be seen where there is conflict. The same is true of our relationships between ourselves and others. We are not displaying the character of God or His son Jesus if we are in conflict with others. 

Isa 11:6-9  The prophetic description of the animals living in harmony in the kingdom of God on earth also contains spiritual instruction for us.  The significance of this prophecy in includes harmony in the animal kingdom but extends far beyond this.  The prophet is telling us of the time to come when the Lord reigns from his holy mountain.

The animals are listed, alternately, as unclean and clean.

Isa 11:6 Fatling (i.e. stall fed animals), kid and calf already mentioned in this verse.           

Jer 27:6 - The nations subject to Nebuchadnezzar rule are represented by the beasts of the field. The time would come when the beast nations would turn on his kingdom and “serve themselves of him” (Jer 27:7).

Acts 10:12-16 - The Apostle Peter was instructed, three times, to begin the work of preaching the Gospel to Jews and Gentiles (clean and unclean) so that they would be able to join together in worship and service to the Lord.

The complete fulfillment of this prophecy has to wait until the Lord returns when all the beast nations will live in harmony when “the earth will be full of the knowledge of the Lord…” (Isa 11:9)

Isa 11:10,11

“And in that day there shall be a root of Jesse {Christ, Rom 15:12}, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people…”

Isaiah in using the phrase, “in that day” twice, establishes for us that he clearly had the Day of the Lord in mind. It wasn’t just any day; it was “that day.”

“The second time” implies there was a first time and speaks of a deliverance, which would resemble, in some respects, a former deliverance or recovery. This second time shall be much more universal than the former, an exodus on a much greater scale than the Exodus under Moses (Isa 43:5-7; 49:12; Jer 23:7,8; Eze 37:21-28; Hos 3:4,5; Amos 9:11-15; Mic 4:6,7; Zeph 3:19,20; Zech 10:9-12). However, the prophet Isaiah cannot here mean the deliverance from Egypt under Moses, for at that time there was no recovery from scattered and distant nations.

The establishment of the nation of Israel in 1948, after their dispersion in 70 AD into Gentile lands, was the beginning process of a much bigger recovery to come under Christ. This is in that day, the second time recovery, the final restoration, the day of the Lord (cf. Luke 17:24). The event of 1948 is not the second time recovery, which would then indicate there must be a third to come. This is unscriptural.

So, when did the first time recovery of the Jews take place? It is highly likely that the prophet Isaiah was alluding to the deliverance, the return of the Jews from Babylonian captivity when the Jews were taken captive by King Nebuchadnezzar II of Babylon. As prophesied, the Jewish people would return to their land, Jerusalem, after 70 years of exile, under King Cyrus II of Persia (cf. 2Chron 36:22,23). Upon their return, the Jews rebuilt the city and temple under the direction of Ezra, which led to a spiritual revival among the Jewish people. Ezra’s teachings pointed forward to the ultimate teachings and spiritual revival of God’s people by Yeshua, their Messiah (cf. Zech 12:10; John 19:37). Only Judah was restored under Ezra at this time with perhaps a few of Israel. In the second time restoration, both are completely restored (Isa 11:12; Eze 37:16-19) under Christ, and will be the ultimate fulfillment of the prophecy.

11:12   The promise that the outcasts of Israel will be assembled – delivered – echoes Psa 147:2

1. Isa 11:1 - the branch descended from Jesse (and David) is Christ and will bear fruit (Gal 5:22-26;1Cor 15:20-23).

2. Isa 11:2 - Christ is anointed of the Lord (Acts 10:38;John 1:29,32-34); "The Spirit of the Lord will rest on him --" (Luke 3:22); "the fear of the Lord" (the Son is not a co-equal in a triune Godhead John 14:28).

3. Isa 11:3 - KJV "of quick understanding" (Luke 2:40-47); shall not judge based on appearances (John 2:24-25).

4. Isa 11:4 - Christ's future judgment on the earth (Jer 23:5-6); "with righteousness shall he judge the poor" (Psa 72:2-4); equity for the meek of the earth (Matt 5:5); "slay the wicked("wicked" or Heb. "rasha" <7563> is singular and means "guilty one, bad person, etc." - could this refer to a corrupt religious leader or anti-Christ?).

5. Isa 11:5 - (ESV) "righteousness shall be the belt of his waist, and faithfulness the belt of his loins" - two belts or two girdles suggests a King and High Priest in one (only the priest - not the king - wore two belts/girdles (Lev 8:6-7), but Isaiah 11:5 refers to a priest upon the throne (Zech 6:12-13) who will also be king and wearing two belts/girdles.

6. Isa 11:6-9 -  Is this literal or mainly symbolic of how Christ will tame the ancient enemies of his people? Is the child a reference to Christ playing safely on the lair of the snake as the serpent has been destroyed? Is this Christ taming the wild beasts? Are the wolves and lions human? Is this the trasformation of Gentile wolves, lions, swine, and other unclean beasts into the sheep of God's pasture? Is this the transformation of unclean Gentiles with Jews? Are the wolves, lions, and serpents that have hurt in God's holy mountain the evil doers of Israel and the Gentile powers God brought against the nation due to their sins? (Gen 3:15;Isa 43:20-22;Acts 10:1-15,28,34,35;Matt 15:22-28;Jer 50:17;Jer 5:6,8;Dan 7:3-7,17;Eze 22:25,27;Zeph 3:3;2Tim 4:17;1Pet 5:8;Acts 20:29;Isa 35:9;Isa 65:24-25); V.9 "they shall not hurt or destroy in all my holy mountain" does this refer to both animals and nations?

7. Isa 11:10 - Messianic rule for Jew and Gentile on the 7th millennial day of rest; "in that day there shall be a root of Jesse, which shall stand as an ensign of the people; to it shall the Gentiles seek" so Christ is also to the Gentiles (Rom 15:12;Rev 5:5;Rev 22:16); "which shall stand for 'an ensign' ["an ensign" Heb. word "nes" <5251> means "something lifted up, a pole, a standard as a rallying point indicating the presence of royalty or authority" - Exo 17:15 "Jehovah-nissi"( is from plus ) indicating Jesus (John 3:14-16;John 8:12,28;John 12:31-32;Isa 18:3;Isa 31:7-9;Isa 32:1;Zech 9:16)]; "to it shall the Gentiles seek" (Rom 15:8,9,12;Rom 16:25-27); (NIV) "the nations will rally to him, and his place of 'rest'("rest" Heb. word "menuchah" <4496> meaning "repose, peacefully, figuratively means consolation and specifically matrimony, an abode of comfort ease rest and quiet -Gen 2:2-3;Heb 4:1-11) will be glorious" (hope for the Gentiles as well as the Jews).  

8. Isa 11:11 - "in that day"...the second time to recover the remnant of his people from the nations which shall be left from Assyria, Egypt, "Shinar" (<8152> means Babylon) applies from 1948 to the future and the remnant includes Gentiles who are grafted in (Gal 3:8,16,26-29Rom 11:8-27)...Jews as of the 20th century were in Turkey, Egypt, Pathros (upper Egypt), Cush, Elam (Persia/Iran), Shinar, Hamath (a city and district in upper Syria), the islands of the sea such as Cyprus, UK, USA, Australia, etc.

9. Isa 11:11-12 - the first exodus was out of Egypt via the Red Sea; the fleeing from Assyrian territory of Sennacherib and later from captivity to Nebuchadnezzar is not the second exodus as it includes people left behind in all those territories; V.12 "he shall set up an ensign (i.e. Christ) for the nations"; V.12 "shall assemble the outcasts of Israel and gather together the dispersed of Judah from the four corners of the earth."

10. Isa 11:13 - the fulfillment of this harmony awaits the coming of the Messiah (Eze 37:14-25;Jer 3:17-18).

11. Isa 11:13-14 - glad tidings regarding Israel's enemies and future (Luke 19:12;Matt 25:19,31-34,45-46).

12. Isa 11:14 - God's people dominating their neighbors in the Messianic kingdom on earth; after the Assyrian army was destroyed Hezekiah exerted authority over his neighbors in an echoing of the millennial era.

13. Isa 11:15 - a regathering of Israelite exiles (Exo 14:21;Isa 11:10,11,16;Isa 27:12-13;Mic 7:15-20); "seven" perhaps refers to completion, spiritual perfection, (millennial) rest.

14. Isa 11:15-16 - the purpose of smiting the sea and the river is to "make men go over dry shod" as in the exodus (Zech 10:11-12); the waters represent the power of Egypt, Assyria (Isa 8:6-8;Rev 16:12), bondage to sin and death which the Lord shall smite. 

15. Isa 11:16 - a highway of deliverance.

11:6-8 Adam was given dominion over all of creation – Gen 1:26. Adam lost that dominion through sin. Psalm  8 speaks of the dominion of Jesus which, in the kingdom will extend to a world where animals will no longer be a treat to man and woman.

11:9    The idea of there being no destruction or “hurt” is seen also in Isa 35:9, 65:25

11:1    The idea of a branch growing is re-presented in the form of a person in Isa 53:2 where the one growing is Jesus.

11:16   We might think of a highway from Assyria being out of keeping with God’s judgement on them. However – 19:23-25 – we read later of a time when Israel’s enemies will be blessed. Clearly  a picture of the kingdom when Jesus has returned and set up God’s kingdom on earth.

11:11 “Shinar” is where Judah was taken captive – Dan 1:2– so Isaiah is speaking of the return from captivity long before Babylon took them captive.

13:12     It does not seem that God is talking about all “men”. Rather he is speaking about those who are faithful to him.

11:6Jacob said, “Benjamin shall ravin as a wolf” (Gen. 49:27), and Saul of Tarsus, “of the tribe of Benjamin” (Phil. 3:5), was one of the wolves which persecuted the lambs: “behold, I send you forth as lambs among wolves” (Lk. 10:3). But in the Kingdom, Saul the wolf, “shall dwell with the lamb” of God when he will be “with Christ” (Phil. 1:23).

11:3 here we see a difference between Jesus and ourselves. He was of “quick understanding” whilst we tend to be slow at learning Divine principles. However we should not despair. The more we practice the quicker we will get at learning Diving things.

11:9 It would appear that the “they” that would not “hurt nor destroy” speaks of animals. Clearly at Creation all Creation lived in harmony. The sin of Adam and Eve brought conflict into Creation so it “groaneth” Rom 8:22. The establishment of the kingdom of God will return Creation to the harmony that existed when God created everything. And we can be part of it! What a wonderful prospect.

11:2  Of all the qualities that would be seen in the one promised – Jesus – we see qualities that we struggle to develop in ourselves. If we can truly develop “the fear (respect) of the Lord” the other qualities will be easier to develop.

11:11  The assurance that God would recover Israel from Egypt for “the second time” was to remind the nation of God’s capability. A short reflection of their history would have told them of the amazing deliverance, against all expectations, from Egyptian affliction in the days of Moses. If he could do it once He could do it again.

When we think of the prospect of the resurrection – an almost unprecedented event – we can rest assured that our father is capable of doing it as He did with His son Jesus.

v.2 - We all have the need to pray that we be delivered from evil. Here we are shown that evil comes often in the form of unreasonable and wicked men. The fact that 'all men have not faith' is still true today, even though we may not be suffering in the way that Paul and the others did at the hands of the law, so let us beware. Rom.15:31, 2Cor.1:8,9, 2Tim.4:17.

v.11 The busybody is one who, rather than working - both in the home and the ecclesia - would rather talk about other brethren and sisters. Clearly this talking is designed to detract from rather than enhance the reputation of the one spoken of. The busybody speaks what they ought not [1 Timothy 5:13]. As such the busybody would fall under the condemnation of Proverbs 6:19 inasmuch as the busybody sows discord.

3:8-9 In appealing to the way that he worked lest he be chargeable to the ecclesia we can be sure that the problem of the disorderly walkers was that they felt that the ecclesia should support them as they did not want to work - doubtless so they could, as they might well put it, further the work of the gospel in Thessalonica.

:8-9 It would appear that Paul was caused to support himself even though the Gospel allowed him to be supported by his brethren and sisters (1 Corinthians 9:1-6) - how often do our actions and word have an adverse impact on our brethren and sisters?

3:3 In saying 'the lord is faithful' Paul quotes Deut 7:9. The Thessalonians are being reminded that the God who kept His word and brought Israel into the land of Canaan would keep His word with them also.

V.6-15 Paul provides directive with respect to every brother who conducts himself in a disorderly manner. We must note V.15 However: "He is a brother, not an enemy, he is be reproved gently."

As we saw with Achan, disobedience was met with harsh punishment. The laws of Christ are more merciful: if one sins, s/he can be forgiven.  However, this is not to be taken lightly (Rom 6:15).  It is the responsibility of the ecclesia to admonish with a view to recovery (vs.6,14,15). Sometimes ecclesias fail to take appropriate action for fear of being seen as judgemental.  This permissiveness is contrary to scripture. 

PEACE
 
"Now may the Lord of peace himself give you peace at all times and in every way." (2Thess 3:16)
 
We sometimes think of peace as an absence of war, but it is so much more than that.  Even in the midst of war, we can have peace.  The peace that comes from God is an inner peace, an inner calmness.  It comes from an ability to be able to put ALL our trust in God.  In doing this we know that, in his love, no matter what happens is for our best because our loving Father will not allow us to be needlessly hurt or injured in any way at all.  We also know that God is in control of every circumstance in our lives, whether big or small, good or bad.  Our circumstances are not accidents of fate but plans for us by a loving and caring God.
 
The peace that Paul speaks of also comes through the power of prayer.  It is comforting to know that God listens to prayer.  He hears when we speak to him, and as our Father is interested in our needs and concerns - he will answer prayer.
 
The third aspect of peace is from a clear conscience.  When our actions are right and true and we are following in the steps of our Lord, we will have peace by being comfortable and confident that we have done all we can to do our best.

V.5 There are two kinds of patience (longsuffering and endurance) Paul here is referring to "endurance". When we look at the word 5281 "hupomone" and see how the Apostle uses the word it becomes clear what his exhortation is.

. 

3:1 Having spoken about the way that he prays for the brethren and sisters in Thessalonica a number of times in both letters Paul now seeks the prayers of the brethren and sisters for him. Prayer for each other is a two way thing and builds fellowship.

3:3 Paul draws on Jesus’ words in his prayer – John 17:15 – when he says that the lord will keep the brethren from evil.

It’s very necessary to pray for those who preach, (see 2Thess 3:1,2). Those of us who live in “western” civilisations have a tremendous privilege. We can preach virtually as and when we like, but for some of our Brothers and sisters such freedoms are not available. Our preaching should be thoughtful, considerate and always for the glory of God. And we should always thank the Lord for His blessings.

LET GOD DIRECT YOUR HEART INTO LOVE - v.5

2Thess 3:5 - "the Lord direct your hearts into the love of God"

John 13:35 - "By this shall all men know that ye are my disciples, if ye have love one to another. "

Col 3:14 - "And above all these things put on charity, which is the bond of perfectness."

1Pet 4:8 - "And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins. "

LOVE IS THE ANSWER!

3:6     Notice the repeated use of the word ‘disorderly’ <812> <814> which occurs four times in this letter. 3:6 ‘disorderly’ 3:7 ‘Behaved’ ‘disorderly’  3:11 ‘disorderly’. Whilst the charge had often be levelled against the apostle Paul that he abused the hospitality of ecclesias he is clearly making the point here – and no one could deny it – that he had supported himself. This was a major plank in his argument against some in the ecclesia who were ‘idle’. So we see that our personal example impacts on others.

Vs.6-13 Each one has the duty to be industrious and take care of his or her affairs. To cadge (mooch) off others is not an acceptable practice in Christ.

3:5 The way in which the Lord directs us to the love of God is through the words of Scripture. We must take care not to think that we can just sit back and, after prayer, expect that the way in which we think will be changed. It requires our personal application to reading Scripture and putting what we learn into practice in our lives.

V.6 When Paul talked about brethren who walked disorderly  he is talking about those who wilfully refused to work to support themselves.  These idle brethren (disorderly means idle from the Gr. ataktos) were not following the tradition (the precepts taught by the apostles concerning self-sufficiency). 

Paul cites his own sense of industry, as a living example, because he continued to work to support himself (v.7; Acts 18:1-3).  Paul still worked although he could have legitimately claimed support from others because he was an apostle doing the work of Yahweh (vs. 8,9). 

On top of their unwillingness to work, these idle brethren had become busybodies (v.11).  Busybodies have nothing better to do than to go around gossiping and causing trouble (1Tim 5:13).  This behaviour is contrary to the Christ-like edification that brethren ought to have for each other (Rom 14:19). 

Paul's corrective solution for these idle busybodies is that they should be shunned in order that they might realize that their behaviour is inappropriate for a follower of Christ (vs. 6,14).  But the warning to that idle brother should be made in the right spirit of brotherly love and not in heavy-handed self-righteousness (v.15).  That way, he is more likely to reflect on his error and correct it.  

Some, today, might be tempted to use the verses from this chapter, in a brusque manner, to withdraw from anybody they deem to be walking disorderly (breaking whatever rules).  However, the scripture does not support that kind of excommunication, either in its meaning or in its intent.  

3:17 That Paul makes the point that the letter truly was from him and was authenticated is a further indication that there were those in the first century who were seeking to undermine Paul’s teaching be writing letters which purported to be from Paul -2Thess 2:2

3:2     The ‘unreasonable and wicked men’ may well be the Jews who opposed the preaching in Thessalonica - Acts 17:5-9

2:16-17        A realisation of what God has done for us through Christ should be a comfort to us in our lives which may well be beset with problems.

3:15   When we have a disagreement with a fellow believer, a serious difference especially, we find it very difficult to be civil to that person. Paul’s admonition here counters that feeling, encouraging reconciliation.

3:1    In asking the Thessalonians to pray for him Paul shows that he realises that the things he does are not done in his own strength.

 2Thess 3:6,14,15.

Do either or both of these statements of Paul's require that disfellowship by the brethren of the offenders is what was necessary?

I'll defer to my brother George and what he has to say on this in his book, Biblical Fellowship. His conclusions here seem valid to me.

.......................

1. Verse 6 describes not false teachers, but those whose way of life is contrary to the apostolic norm. The "disorderly" meant the idlers, or loafers, who rapidly turned into "busybodies" (vv. 7,10,11). The word translated "disorderly" here is also translated "unruly" in 1Thess 5:14. It is actually a military term for those "out of step" when marching, and thus "insubordinate". This lack of discipline in the case of the Thessalonian ecclesia was manifested in a refusal to work (2Thess 3:8,10,12), perhaps because of a misguided belief that Christ's imminent return rendered labor unnecessary.

2. It must not  be supposed, because Christadelphians conventionally use the milder "withdraw" instead of the more appropriate "disfellowship" or "excommunicate", that the severing of fellowship ties is the meaning of "withdraw" wherever it occurs. As a matter of fact, the word stello ("withdraw) signifies "to avoid", the idea being that the ways of the unruly are to be shunned. The brethren themselves, however, are exhorted by Paul to work (v. 12); they have not been cast out of the meeting! He speaks to them directly in terms which would seem highly inappropriate to evildoers no longer worthy of fellowship at all. Verse 15 uses the word "admonish", a quite mild term. The parallel passage (1 Thes. 5:14) says that such disorderly brethren are to be "warned", again a degree of discipline much less severe than excommunication.

3. Verse 14 - "Have no company with" merely means: 'Do not join such brethren in their idle ways. By your aloofness you can express dissatisfaction. And perhaps the busybodies will become ashamed (v. 15) and begin to reform themselves.'

3:18    “The grace of …” is not just a formal way of ending a letter. Paul often uses such a phrase. It is a true expression of Paul’s concern or the brethren and sisters in Thessalonica. We should always appreciate that the way in which we end communications, on the phone, by e-mail, etc., are not just convenient ways to end a message,. They are – or should be – true expressions of our feelings for the ones we are communicating with. 

Withdrawing from "disorderly" brothers and sisters

Given that the Bible is so concise it's ever so important to discover what specific point it's making rather than jumping to conclusions. For example, consider how much damage can be done by taking this verse and applying it generally:

"Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us." 2Thess 3:6

What does "disorderly" mean? We could use it to withdraw from anyone who wears scruffy clothes and doesn't help set the chairs out before meetings start -- clearly a ridiculous idea! Also, what does he mean by "traditions"? We could use the phrase to withdraw from someone who doesn't quite follow the same traditions we do, but that would be wrong too.
 

In the context, notice how easily we find exactly what Paul means. In v7-8 Paul uses the same phrase "disorderly" to talk about how he didn't live for free, without working. In v11 he specifically mentions those who don't work but have become idle; busybodies. In v12 he commands that they work and look after themselves. So going back to our original verse it's crystal clear that "disorderly" means those who don't work and expect others to feed them, even though they could work and look after themselves.

3:12   “eat their own bread” is not saying that such people as spoken of should stay at home and not seek fellowship. Rather the focus is that they should provide for themselves rather than seek to be provided for by others. Fellowship can be enjoyed in giving not taking.

3:1    Do we ever see that we have a need for our fellow believers to pray for us. Hopefully we are all alert enough to each others’ needs that such a request should not be required. However there will be times when we have needs which are not obvious. We should not think that it inappropriate to ask others to pray for us, having explained the need.

3:13      The “well doing” contrasts with those who are the “busybodies”  of v11. Idle hands always find things to do, normally not good things. It is no good just avoiding being a “busybody”. The time one has must be used profitably for thebenefit of others.

2Thess 3:6,14,15

“… And if any man obey not our word by this epistle, note that man and have no company with him…”
The doctrine of separation is a dominant theme throughout Scripture. To identify ourselves with unbelievers of varying names and denominations, and readily accept them as friends is absolutely prohibited (cf. 2Cor 6:14; Eph 5:11). The difficulty lies deeper in its application when separation involves errant fellow believers and ex-believers. Yahweh’s directive for the believers is the same whether the leaven is found within or without. What does a believer, “the temple of the living God,” [within] have in common with the idolaters [without] (2Cor 6:16)?

We must uphold this doctrine of separation in preaching and in practice. If we do not, we betray the ecclesia and the Truth! We are to be holy (separate), as our Heavenly Father is holy and has set us apart to be His (Lev 20:26; James 1:15,16).  Separation from both aliens and ex-Christadelphians who are aliens of the commonwealth of Israel, as well as disobedient brethren/sisters (cf. 1John 1:5,6) is a Biblical imperative!

Faulty reasoning like a desire for unity without purity, trying to avoid being too schismatic or too negative at the expense of Truth are used to justify disobedience and further cemented using love and opportunity to witness as excuses. What we term “kindness,” is really quite the reverse. It creates this false impression against the Truth, in that it is not that “big a deal,” and not take seriously the rebellious nature of the apostates against Yahweh in having befriended them! Such an attitude discourages those who would be faithful, not to mention the example being set to the “babes in Christ.”

“Hail-fellow well-met,” an old 16^th century English idiom expressed by socially friendly people ready to befriend anyone, has entered not only in our vocabulary, but also in our heart. It is to stretch out our hand to scorners (Hos 7:5), and in doing so, we partake with them (cf. 2John 1:10,11)!

99% of faithfulness to the Bible is 100% of unfaithfulness to it! Yahweh knows who do not put Him first; He knows who are His (2Tim 2:19), He knows who serves Him and who does not (Mal 3:18). 

Israel’s spiritual condition was very bad and a direct result of their befriending rather than separating from the idolaters in their midst (cf. Judg 1- 3:6; Ezra 9). Our fundamental sin is failure to obey, honour, and praise Yahweh, its root sin being idolatry. Yahweh’s name was blasphemed among the nations because of the Israelites disobedience – they failed to do His will (Isa 52:5; Rom 2:24). They demonstrated that partial obedience is disobedience, and lead to their failure despite their boasting to the contrary (cf. Mal 1:6-8; Mal 2:17; Mal 3:7,8)!

“Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world [age] are come” (1Cor 10:11).

3:4      It might seem a strong way of speaking “the things which we command you” but Paul is appealing to the authority he has as an apostle. The requirements of the gospel are not optional for us either. In this sense we are commanded to keep Jesus’ teaching – all of it.

3:8   It would appear that the work – probably tent making – that Paul was engaged in was a very time consuming form of employment. We should remember that if ever we excuse our involvement in activities with our fellow believers on the basis that we are busy at work.

3:7 in speaking of himself not being “disorderly” he is reminding his audience of what he said about the way he conducted himself in Thessalonica. We need to think carefully about what we do and say because unless our manner of life matches what we claim to believe we will have no credibility in the eyes of our fellow believers.

3:1 Paul’s request gives us a clear indication as to what should be the focus of our prayers. All too often we ask for things for ourselves or maybe for others. However the focus has to be on God being glorified through the things we ask for that He answers.

LOVE AND PERSEVERANCE

"May the Lord direct your hearts into God's love and Christ's perseverance." (2Thess 3:5).

Love and perseverance are two things that we desperately need. In fact, now is the time we need them more than ever. In the last days we are told that "the love of most will grow cold," (Matt 24:12) and that "he who stands firm to the end will be saved." (v.11). So for us, living in the last days, or as close to them as anyone has ever lived, we need the blessing of love and perseverance more than ever before so that we can be ready for the time when Jesus returns.

We need love - and it needs to be the sort of love that comes from God. On our own, our love will give up and falter if we have nothing given back to us. But God's love working through us will never run out. We need to make sure we are not one of those who love grows cold.

And we need perseverance. Times of trouble can seem like they can go on and on and on - and that's just the first week! But the perseverance of Christ saw him live a perfect life and ministry even in the blackest of trials.

So may the Lord direct your hearts into God's love and Christ's perseverance today, and may we be faithful for him.
 

3:6,12 There is no contradiction between Paul’s advice to both “withdraw yourselves” and “command and exhort”. One the one hand the faithful believer will avoid social contact with the errant believer but on the other had will, as a fellow believer, try to help the one in error to correct their ways. The very act of not socialising is designed to help the one in error to appreciate the consequences of their actions. Their errant behaviour destroys their relationship with God, that is mirrored in the relationship with fellow believers.

3:17 anyone could write a letter and claim it was from Paul, claiming he had written it with his own hand. The fact that Paul makes the claim would indicate that the Thessalonians were familiar with Paul’s handwriting.

3:11 There is a saying “the devil finds work for idle hands”. Whilst it is not a phrase found in the bible it contains a truth that Paul is addressing in Thessalonica.

Those who did not “work” had time on their hands and so could easily become busybodies.

It is true that disharmony and strife amongst a group of believers is minimised when they work together on a common project.