Comments for November 20

v.12 - We tend to use the word mirth in the context of laughter that degrades another person. This is not its context in scripture. It describes a state of righteous joy. The mirth here was as a result of their realisation of their understanding (v.7,8). See also Psa.126:1-3 in this context.

8:9 The day was 'holy' because as it was the first day of the seventh month Nehemiah 8:2 it was the day of the 'blowing of trumpets' Leviticus 23:24.

v.5-8 - There is a great responsibility placed on those with positions in the ecclesia that they might exhibit the qualities of the faithful and so encourage by example in their leadership. This is the very best way to be a servant as Jesus was.

8:14-15 Given that Jerusalem had been destroyed by the Babylonians and the passage of time so that the temple and the walls of the city were destroyed we can conclude that the houses were also damaged. However the people were willing to suffer the privations of living in booths because of the requirements of the law. Maybe they might have reasoned that they were suffering enough having to rebuild their houses and so observing the feast of tabernacles would not matter that year. But no, they still kept the feast. How do we feel when life is not going as smooth as we would like it? Do things of the gospel take second place? When time is short do we miss the readings, for example?

READING THE WORD OF GOD
There are several lessons we can gain out of reading God's word from the example of Ezra in this chapter.
1. Ezra read the law aloud for all the people who were able to understand - men, women and children. It was read for all who could hear - and all need to hear. We must not be discriminate about who we let hear the word of God.
2. The people listened attentively. We to must pay close attention when we hear or read God's word.
3. As Ezra read the book all the people stood up. We too must have a great respect for the word of God that he has been good enough to give us.
4. Ezra praised the LORD. All the people echoed his praise by saying "Amen." They bowed their faces to the ground and worshipped. Let your reading, hearing and understanding be accompanied by praise and worship. It helps us to be receptive to his word and to respect and appreciate it.
5. They read from the law making it clear and giving the meaning so that the people could understand what was being read. Read the word - not just for the reading - but especially for the understanding.
The people mourned and wept when they heard the Law. Let the word of God affect your life. Let it change, mould and direct you.

The mention of Ezra (8:2, 9 etc:) along with Nehemiah (:9) demonstrates that Ezra's work was long and ongoing. He had come up with the first wave of returning captivities some 16 or more years earlier. Herein is a lesson in continuing faithfulness.

NEH.8. Twice in this chapter the “seventh month” is mentioned. (v2,14) The seventh month was the most important month in the Jewish calendar. As we read through this chapter we can see the various feasts.
      v2  The feast of trumpets.
      v12 The day of atonement.                                  
      v15 The feast of tabernacles

8:17-18 Even though the enemy were round about Jerusalem the religious feast of Tabernacles caused "great gladness". In this it is like the days of Jehoshaphat when a religious revival was the means whereby the enemy were defeated

There’s a verse in today’s chapter which is a good example of how we should read.  Whether it’s on behalf of a Sunday congregation, or at home, privately one night in the week, Neh 8:8 tells us what we should achieve when we read God’s law.

V.3 "all the people were attentive unto the book of the law" They gave themselves fully to hearing the message. This is something that we need today, as never before. "he that hath an ear let him hear what the Spirit saith".

Vs.14-17 Succot is the feast of booths which Moses commanded the Children of Israel to keep (Lev 23:39-43).  The returning Jews were taught of this feast by Ezra.  This would be the first time in over 900 years that Jews had kept this feast. 

Kings who shunned idolatry in favour of worshipping Yahweh, such as Asa or Josiah, can be described as good.  And yet there must have been gaps in their adherence to the Law such as keeping the feast of Succot. 

Today, some Jews erect simple booths on their properties for Succot.  However, if anyone spends time in a booth, it is usually the children who might occupy it for a night as a novelty.

8:5 The register that was found was what we know as Ezra 2

In both the 2nd and 8th verses, there is emphasis placed not only on the reading, but the understanding of the Law. The reading would have been in Hebrew. After spending seventy years in captivity, it is understandable that many would not be able to understand what was being said. The Levites would have not only expounded what was being read, but in many cases would have had to translate what was being read.

8:3 Notice here and also ::5,9,12,17 the emphasis. All the people were involved. It was not a matter of those who could be bothered turned out to listen. Everyone was there. Challenging isn’t it?

8:2 The fact that children were not present at the solemn assembly suggests it was not the year of release, when children would have been present. (Deut 31:9-13)

8:4 The way in which others stood on the pulpit with Nehemiah wasn’t just that they wanted to be seen but rather that their presence indicated that the initiative of Nehemiah had the full support of the rulers in Jerusalem. It would have been quite easy for them to simply say quietly that they agreed but their presence confirmed that Nehemiah was not alone in the ideas. Likewise we can show our solidarity behind an idea by being there when necessary. It is not really good enough to say the words but then not be seen.

V.2 Yahweh has produced His Word, in written form, so that people might understand what He requires. But, only those who are able to understand His Word can comply. Those without understanding are not responsible, and therefore cannot be brought into judgment.

Ezra explained the Law just to those who were able to understand. Therefore, young children would not have been present at the assembly. Knowledge still brings responsibility today.

Those who wish to attain salvation must understand the gospel, (the things concerning the Kingdom of God and the Name of Jesus Christ), and then be baptised into Jesus’ saving Name (Acts 8:12). This scriptural truth makes a mockery of infant baptism, which is practised by Christendom.

8:1‘all the people’ and ‘as one man’ emphasise the unity of the inhabitants of Jerusalem at this time. It is rather like the way in which the believers are described in the early chapters of Acts – Acts 4:24 for example

V.2 The feast of trumpets was on the first day of the seventh month, under the Law (Lev 23:24).

Vs.2,14 The seventh month was Ethanim which was called Tisri after the exile (1Kin 8:2).

Vs.7,8 These people would translate what Ezra said in Hebrew into the common Aramaic that the captives had used in Babylon.

V.14 See Lev 23:34,42,43.

8:6 Isn’t it interesting that Ezra ‘blessed the Lord’ when he had opened the book of the law. Do we thank God and ascribe praise to Him for providing us with his word? Or do we simply view it as another religious text? Isaiah describes the attitude of those who please God Isa 66:5

Neh 7:73;8:2,14,18 - seventh or seven perhaps suggests spiritual perfection and possibly the millenial day of rest; the first day of the seventh month was the first day of the Jewish civil year.

Neh 8:1 - "...all the people gathered themselves together as one man..." this perhaps suggests the idea of spiritual unity or oneness of mind (John 17:21-23); "water gate" perhaps reminds us of baptism washing away sin and being buried with Christ the door to eternal life (Mark 16:16;John 3:5;10:9).

Neh 8:2,8 - this perhaps reminds us of how Christ fulfilled the law making it clear with his sacrifice and to be more so when the law goes forth from Zion and the word of the Lord from Jerusalem (Matt 5:17-18;Isa 2:2-3); V.2- the law (like Christ) was preserved and only those teachable and able to understand heard the life saving words.

 Neh 8:4-5 - perhaps this reminds us of another priest set high on a wooden pulpit between those on his right and left.

Neh 8:9,11,12 - Nehemiah, the cup bearer governor, and Ezra the priest together perhaps echo Christ's role as cup bearer, priest and king - there will be mourning, remorse and rejoicing on the sacred day when Christ reveals himself to his brethren (Zech 12:10;Zech 13:6;Zech 14:8,9,11).

Neh 8:10 - the poor get fed also (2Cor 8:2;Matt 5:3;1Cor 11:23-25).

Neh 8:15-16 - preaching, gathering, wood, water, gate (Luke 10:1-9;John 15:1-2).

Neh 8:14,17 - the feast of tabernacles will be celebrated when Christ returns (Zech 14:16) and represent the deliverance from Egypt (perhaps suggests a greater deliverance and freeing of bondage to sin and death); V.17 very great gladness perhaps foreshadows the joy when Christ returns.

Neh 8:18 - the eighth day reminds me how after the millenial seventh day of rest Christ turns the kingdom/assembly over to his Father having done away with sin and death (1Cor 15:24-28).

8:2    In mentioning the first day of the seventh month we realise Israel were at the beginning of a very significant month from the point of view of religious festivals.

The day of Atonement and the feast of tabernacles were both celebrated in this month. A good time to reinforce the commitment of the people in their service to God.

8:9       In saying ‘this day is holy’ we see an example of how the readers ‘gave the sense’ to the reading. They explained the significance of the information read.

8:2       Notice the importance of having ‘understanding’ see also verses :7,8,12  there is little value in just reading Scripture. We must apply our minds to ensure that we actually appreciate the significance of what we are reading.

Q: Neh 8:3-4 appear to be a group of people specifically selected to hear the words. What criteria were used to select them? Why couldn't everyone attend?

Q: The group of people are different on the second day of assembly, in v13. Why do you think that is?

Q: Who is included in the third group, in v17?

Q: What can we learn from this chapter about the organisation of our own gatherings?

8:8-9    There is no benefit of simply reading Scripture. If we do not understand what we are reading we do not benefit. In the way that the people were made to understand we see how true this is. Reading Scripture is not a ritual that once “done” is over. When we read we should think carefully about what is meant. This need not be a complicated process. Understanding the basic message is the most important thing to do. 

Neh 8:1-8

“… And Ezra the priest brought the law before the congregation both of men and women, and all that could hear with understanding, upon the first day of the seventh month…” (v. 2).

Why do some of us feel uplifted after reading the Word of God while others are unmoved by what they hear? We read in verse 2 that when Ezra brought the book of the law to read to the people, the people listened attentively and understood what was being read to them. In those days they did not have pads and pencils to jot down notes, they did not have tape recorders to listen to the message over again. There was only one scroll, and they had to listen very, very attentively. Their minds did not wander, but stayed focused. They could only keep what they remembered and so be able to pass it on to others.

What is going on in our mind while God’s Word is being expounded and explained? So many things in life clamour for our time and attention. How much time do we devote to God, to His Word on any given day? The degree and hunger for the Word of God will determine what our attention span is.

We must study the Word, we must commit ourselves to the Word, and not just listen to any preacher we come by. We must not only listen, but question and search if what we hear is something we haven’t heard before to see if it is so (Acts 17:11). We must adopt a lifestyle to the principles of God’s Word. We must be absolutely honest and not be biased by what we learned from various denominations or fellowships who cling to pet doctrines and ride that horse to death. If we do, then we cannot be absolutely honest about other parts of Scripture. We must check what we hear and match it with all of Scripture and not just a passage here and there.

It really all boils down to attitude. If we do not have an intense desire to know God’s Truth, if we do not have the hunger, thirst, longing and eagerness (Matt 5:6) in our heart toward the things of God, then we will walk away unaffected by what we hear, having our minds shut up and closed up the entire time.

8:8      The distinct reading is not simply that it was audible clearly by the people. The reading also explained what was the meaning of the passages.  That is what is meant by ‘gave the sense’ This is not a matter of reading the correct words from the unpointed Hebrew text. Rather it involves explaining the significance of those words.

8:2   There is a contrast here between the faithful priest Ezra and, a few years later, the prophet reproving the priests for not listening to or teaching the law – Mal 2:7

Bible Reading, Understanding & Obedience

Nehemiah 8  The early returners from Babylon were now in the land (Neh 7:6-67). From the 1^st year of Cyrus King of Persia’s decree (539BC) for the Jews to return to Jerusalem to rebuild the Temple (Ezra 1:1-3) to Nehemiah’s appointment as governor in 20^th year of King Artaxerxes I (Neh 5:14) 445BC was over 90yrs.

The “people met as one man”.  Note, it was the people who asked Ezra “to bring the Law of Moses” (Neh 8:1). The Law was read to the people on 1^st day of 7^th month. There was no record on this occasion of burnt offerings or sin offerings which were required on this, the day of the feast of trumpets (Lev 23:24; Num 29:1-6).

Prior to the reading the assembly was opened with a prayer (Neh 8:6). Do we pray before engaging in our daily Bible reading?

This public Bible reading appears to have been delivered in large portions, because it lasted from first light to midday (Neh 8:3,7-8). The reading was conducted carefully to ensure the sense of the text was accurately presented.

This gave the listeners the opportunity to understand the context and message. The reading was followed by teaching from the priests. Israel wanted to listen and to understand the Word of God. Do we?

Israel’s understanding caused them to weep (Neh.8:9). Was this because they now understood the significance of the 1^st and 10^th days of the seventh month? It was the Feast of Trumpets and the 10^th day was the Day of Atonement when Israel could be cleansed.

On the 2^nd day of the public reading they had progressed to (Lev 23:34-43) where the requirements for the Feast of Tabernacles are first recorded (Neh 8:13-15).  Tabernacles had not been kept since the days of Joshua (Neh 8:17). The reading of the Law was completed in 14 days. So they observed the Feast of Tabernacles with understanding (Neh 8:18).

They wanted to learn through reading God’s Word, to understand through study and to obey God’s Word. Do we?

8:6-7      The people listened attentively to the reading of the law. However listening is not sufficient. The listening must benefit the hearer. So the people were “caused to understand” what they heard. The indication is clear. The readers explained what was being read to the people.  The same is true of ourselves. There is little point in reading scripture unless we understand what we are reading. If we do not understand something we read we should endeavour to work out the meaning rather than simply pass over the problem.

8:16   Having made the city secure and having built themselves houses those who lived in Jerusalem would have had a degree of comfort. But now, in accordance to the requirements of the Law of Moses, they live outside for a whole week in temporary dwellings made of boughs of trees.  The people were willing to move out of the comfort of their homes in order to remember the wilderness journey undertaken by their for fathers.

8:17     The antagonism of the other inhabitants of the land did not deter the Jews from keeping the ordinances of the Law of Moses. They lived in the relatively insecure booths trusting that God would care for them.  Do we trust God when we have to make a choice about serving him in difficult circumstances?

8:18 It was the responsibility of the king to read in the Law day by day – Deut 17:19. However it is clear that Nehemiah realised that this requirement was true for all the people also. Herein is a lesson for us. We cannot leave regular daily bible readings to others who we might think are better at doing it, or have a greater responsibility than us.

8:1-2 Readings the word of God is always good. It is even better when the leader is requested to bring the book of the law and read it and explain it. We should never be reluctant to ask someone with a good knowledge of scripture to both read it to us and explain it “distinctly” causing “understanding” - :8.

8:1 that all the people were assembled and associated with understanding the law is a seen in the way the same idea of all the people is seen regularly through the chapter :1,3,9,12,16,17

8:1-3  How often are we enthusiastic to read the bible with others? Clearly on this occasion there was great enthusiasm to hear the word of God read.

Maybe it was because they realised that what had been achieved was a fulfilment of bible prophecy. Maybe it was a time when there was a feeling of accomplishment. Whatever the reason there was a desire to hear the scriptures read.

Are there ever times in our lives when we have a great desire to hear the scriptures read?

8:17 for from the days of Joshua the son of Nun to that day the people of Israel had not [celebrated the feast of booths]

This statement seems odd given that Ezra had not many years earlier celebrated the Feast of Booths (Ezra 3:4) and possibly King Solomon (1 Kings 8:2) also.

What then does this verse mean?

There are at least two possibilities (both of which may apply):
1. The Feast of Booths had not been celebrated to the extent that this one in Nehemiah's day was being celebrated. Jerusalem would be filled with branches of chopped down trees - in exact accordance with the Law - and everyone participated.

2. The level of joy experienced in this feast was unprecedented since Joshua's day.

8:1 [The people] told Ezra the scribe to bring the Book of the Law of Moses

The people requested that Ezra read the law to them.  Ezra was an old man who might have found this request gruelling - the reading went for about 4 hours (v3). Why did they not ask Eliashib, the High Priest? He seems conspicuously absent from these events.

There are at least two possibilities:

1. Eliashib was unwell (he too was an old man) and so could not take part

2. Eliashib's character was compromised as we see in Nehemiah 13, and the people felt it inappropriate to ask Eliashib to read about principles that he was contravening. 

8:3 And [Ezra] read from it facing the square before the Water Gate

Why did Ezra read at the Water gate and not at the outskirts of the Temple?

The Water gate was a popular spot where water was obtained, space was plentiful for families to gather, and so all the people would often mill there. By contrast the Temple was less expansive and some areas were restricted to priests only.  

8:6 Language changes over time. So God is spoken of in different ways, though he is the same God, through time. In calling God “the great God” we see a phrase which is predominantly used around the time of the return from Babylon – Ezra 5:8, Neh 8:6, Dan 2:42 . The phrase is only found one more time in the Old Testament in Prov 26:10.

v.3 - This is where addiction to vice of any sort leads people - to sell even that which is dear to them and to turn to crime to feed their habit. This is not just a twentieth century problem!

3:2 I will gather all nations Zechariah 14:2
3:3 cast lots ... people Nahum 3:10
3:10 plowshares ...swords Isaiah 2:4 Micah 4:3 contrast
3:13 put ye in the sickle ... ripe Revelation 14:15
3:16 The Lord shall roar ... Jerusalem Amos 1:2
3:17 no stranger pass through ... Ezekiel 44:9
3:18 fountain shall come forth Zechariah 13:1
3:19 Egypt desolation Ezekiel 29:9
3:19 Edom ... violence against ... Judah Obadiah 10

3:17 no stranger pass through ... Ezekiel 44:9 we see that the wonderful time which Ezekiel speaks of when the temple will be built at Jerusalem and the city and temple will be clean and not polluted is to follow the destruction associated with the removal of the Northern army who is spoken of in Joel 2:20.

v.9-11 - Here we are reminded that we are not pacifists. We need to get this straight. We must be ready to fight if God should say the word. There is much evil to be overcome.

3:18 The association of a time of plenty is seen also in Amos 9:13 - as we saw in Joel 2:24 with 'a fountain …' which is for 'uncleanness' (Zechariah 13:1) shows that the time when Israel is spiritually regenerated will be the time when the earth will be blessed. One cannot have one without the other.

THE LAST BATTLE
Take Note! This will be the time just before the Lord Jesus Christ is revealed. This could be your last warning before it is too late. When you see the things prophesied in this chapter happening - whether you agree with the actions that the nations take or not - know this, that these are the last moments of the word systems as we know them. Huge changes are about to happen. So what are the things to watch for? It will be when the nations (the whole world) prepares for war. They will quickly assemble from all over the world to go into the valley of Jehosophat, just outside Jerusalem, in Israel. Multitudes of people will be gathered there against Jerusalem. When you see these things come to pass then know that the time has come when God will directly intervene against them and the battle by the nations will be lost.

After that will come the new time when God will renew the world and be at one with his people in peace, plenty and love for ever and ever. The lesson for us is that we must be prepared. If you leave it until then it may be too late.

3:18 At this time of blessing which is described in the latter part of this chapter we see a reversal of the punishment (1:12) where the vine was to fail.

3:16 Notice the continuity between Joel and Amos 1:2 'The Lord will roar out of Zion'. We should be looking for more verbal links between the two prophets.

V.9 The nations hostile to Israel are summoned by the God of Israel to "come up" ( because Jerusalem was on a hill) against Jerusalem, not that they may destroy it, but to be destroyed by the Lord. Eze 38:7-23, Zech 12:2-9, Zech 14:2-3

Vs.2,12 This chapter is prophetical of Yahweh's reckonings with various nations in intervening history. But this chapter also contains Yahweh's great reckoning with Gog when Jesus returns to liberate Israel (cf. Eze 38:19-23).

The valley of Jehoshaphat is mentioned as the location for this confrontation. Jehoshaphat means Yahweh judged.  The valley of Jehoshaphat refers to the Kidron Valley which lies between Jerusalem and the Mount of Olives.

The Kidron valley was a dumping ground for articles that were unacceptable to Yahweh (e.g. 1Kin 15:13; 2Kin 23:6,12). And so it will be for those nations that come up against Jerusalem.  They shall be destroyed by Jesus and the Redeemed (Zech 14:2-4).

After Jerusalem has been liberated, Jesus and His immortalised saints will cleanse the remainder of the land of Israel from the invaders.

There’s a wonderful picture of the peace of the kingdom in Joel 3:17. No strangers will pass through Jerusalem any more. This surely means that when Jesus is king over the world, the people who come to worship Him will all take His religion, and His authority. There won’t be any strangers, or aliens, left in the world.

3:10      In encouraging the people to make weapons of war from their farm implements Joel contrasts with Isa 2:4 and Mic 4:3 who were contemporary prophets. There is no contradiction Those prophets were speaking of a future time. Joel is warning that time is not yet here. It is not present in the days of those prophets because of the sinfulness of the people.

3:13  ‘put ye in the sickle for the harvest is ripe’ is quoted – Rev 14:15 – showing that Joel has a fulfilment after the days of Joel.

3:15-16 Notice the contrast. The sun and moon will be dark but the Lord will ‘roar out of Zion’.

V.10 Compare this call for war with its antithesis, a call for peace as the Kingdom Age begins (Isa 2:4).

3:18 The ‘fountain’ is the living water that will spring from Jerusalem – Zech 14:8

V.14 The valley of decision is synonymous with the valley of Jehoshaphat.

V.15 The political powers will be dismayed with the destruction of the invading nations that come against Israel.

V.16 See Amos 1:2.

V.17 See Zech 14:21.

V.18 There will be abundance in the Kingdom (See Amos 9:13).

The valley of Shittim is probably referring to the Jordan valley in which water shall flow through the Dead Sea to the Red Sea. The Dead Sea shall be healed and in it fish will be abundant (Eze 47:8-10; Zech 14:8).

Where is the valley of Jehoshaphat mentioned in v12? There's no such place on any map! v14 also calls it the valley of decision, and that's on no map either. So where is it, and why is it named after Jehoshaphat?

Jehoshaphat was a king of Judah who led Israel out to battle against an enormous army. This army was made up of Judah's brothers, descendants of Esau and Lot, who wanted to wipe Judah off the map and take her territory to themselves. Sound familiar? The account is in 2Chron 20. This battle was almost unique in the history of Israel, because the people took no active part in it. God confused the armies and they slew each other. Jehoshaphat led the people in putting their trust in God, as is also the case in Joel 3:16 "the LORD will be a shelter for His people". So we can see a further link to Jehoshaphat, since the Joel battle will be won in the same way. Also in both passages the invading armies are described as multitudes.

As to where it is, we can find this out simply by looking at where this previous battle was fought. In 2Chron 20:2 we see that the armies were assembled at En Gedi. Jehoshaphat went out to battle with them in the Wilderness of Tekoa (v20), and when they came to a place overlooking the wilderness, there they saw all the dead bodies lying on the ground (v24). Note this only took a day, because of the reference "they rose early in the morning" in v20, so we must still be near to Jerusalem. If we type in En Gedi, Tekoa and Jerusalem into Google maps, or look on a map of Israel, we can see that these places are still there now, and follow the line of a road between Jerusalem and En Gedi at the Dead Sea. This must have been the path Jehoshaphat took. According to the website the route takes 4.5 hours walking from Jerusalem to Tekoa. A little further on and there is a view down into the plains of the dead sea, where they saw "multitudes" of slain soldiers. Somewhere in that view towards En-Gedi is the valley of Jehoshaphat where God will judge the nations.

3:18 Joel in seeing these waters is seeing before Ezekiel did God’s provision for the Jews in the millennium – Eze 47:1

3:4-6   Tyre, seeking her own ends, had violated God’s laws and oppressed his people. Doubtless totally unaware or uninterested in God’s view of things. However they still were to suffer His judgement.  When Christ returns no nation will be able to plead ignorance.  But maybe more pointedly neither will we.

3:20     That Jerusalem will dwell ‘from generation to generation’ clearly conveys the idea of permanence. However Scripture contrasts the end of other kingdoms with Judah’s permanence when we consider the way, for example, that Babylon is spoken of Jer 50:39

Joel 3:19 -

How is a last days' prophecy like this about Egypt being made desolate to be reconciled with another one in Isa 19:23-25 where Egypt {along with Assyria (?!) and Israel} is said to be blessed by God at that future time?

One brother wrote in with a short summary of bro. Harry Whittaker's thoughts on the passage in Isa. 19. Here's what he had to say plus bro. Whittaker's notes on the last 3 verses of Isa. 19.

How about this?
The following notes are too sketchy to make a lot of sense by themselves, but they come mainly from HAW's interpretation of Isaiah 19: Egypt and Assyria are blessed (and that only briefly) only because there are faithful Jews who have been driven into captivity or exile there, calling upon the Lord to deliver them back into the Land of Israel. Nevertheless, Egypt & Assyria will, soon thereafter, experience defeat and destruction by the heavenly powers. By this scenario, then, Joel 3 and Isaiah 19 are compatible, I think.

ISRAEL MY INHERITANCE: The redemption of the Land for every family (Lev 25:24...).

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

my comments - In addition to what was stated, how about this idea? Egypt and Assyria - in Isaiah's day - would have been the great powers to the south and west as well as the north and east of Israel. And they were at that time and for much of the past Israel's enemies. So in reference to the kingdom age, would it fit that Israel's former enemies - or those occupying those lands - would finally be at peace with Israel during the kingdom? There are several passages in Jeremiah about a future time when various Arab nations will have their fortunes restored. And they include Moab (Jer 48:47), Ammon (Jer 49:6), and Elam (Jer 49:39). {If you're a K.J.V. reader, don't let the phrases fool you. They invariably translate the phrase as "bring again their captivity". But the same is used again and again of Israel being blessed at that time (see Jer 30:3; Jer 31:23; Jer 32:44; Jer 33:7; etc.) So the N.I.V. translation - "restore the fortunes of" has to be right.}

There's still the problem of what Joel said in regard to Egypt being desolate. But couldn't that happen with their defeat and yet within "x" amount of time, the land itself and its future occupiers be blessed by God during the Millenium?

I'm not sure the same would be true for Edom, though. Throughout Scripture, Edom is consistently pictured as an implacable enemy of Israel and of God. Perhaps this goes back to the original Edom (Esau) and his hatred for his brother Jacob. So I would tend to think that the territory of Edom might stay a desert waste during the kingdom as a reminder to the mortals of what will happen to them unless they stay faithful to their king.

3:12   Joel is speaking here of the destruction of the nations that come against Israel at the time of the return of Jesus.

3:4,7 The concept of punishment returning on the head of the one instigating the sin is seen often in Scripture 1Sam 25:29, 1Kin 2:32, 2Chron 6:23, Neh 4:4, Psa 7:6, Eze 17:13, 33:4, Obad 1:15

3:2,13 Whilst Joel is speaking of a specific location when he uses the phrase “The valley of Jehoshaphat”  the focus is more particularly on the meaning. “Jehoshaphat” means “judgement”. The prophet is speaking of God judging the people.

Joel 3:2 - could this dividing of my land have any application to a future Palestinian state?

3:13  Jesus quotes this verse in Mark 4:29 in the parable about seed growing thus indicating that Joel is speaking of the establishment of the kingdom of God.

3:14    Like “the valley of Jehoshaphat” the valley of “decision” is not a physical location – though there will be a literal battle. The battle will call for people to decide who they serve. Hence the word “decision”.

Joel 3:9

“Proclaim ye this among the Gentiles; Prepare war…”

Patrick Henry (1736-1799), first Governor of the State of Virginia and revolutionary who fought for and won the Bill of Rights said, “I know of no way of judging the future but by the past.” His most famous quote oft repeated to this day is, “As for me, give me liberty or give me death.” He rightly observed that, “Gentlemen may cry ‘peace, peace’—but there is no peace.”

We live in a world where arms trade sales are as common as selling appliances and other commodities. They are sold for economic and security reasons, yet, the economy is a mess and peace on earth has never been less secure. Since the United States was founded, we have been at war 93% of the time! No U.S. President qualifies as a “peace President.” The nations are busying themselves for war while using it as a subterfuge in preventing war! In Latin, we have a saying that goes like this: “Igitur qui desiderat pacem, praeparet bellum.” i.e. “If you want peace, prepare for war” - Publius Flavius Vegetius Renatus. It was a Roman military strategy!

When I read the following article written in 1931 by David Lloyd George (1863-1945), British Prime Minister, I noted how strikingly familiar it is to our day! His famous quote is, “Germany expected to find a lamb and found a lion.” He wrote:

“After Locarno the Angel of Peace had never been so toasted. Since then preparations for war had been going on in almost every country throughout the world. They all renounced war, but they forgot to renounce preparations for war.

In the last war you had a horrible carnage. The next is inconceivable, and yet the world is going on steadily, stolidly, stupidly marching towards that catastrophe, singing songs of peace and preparing for war.

You will never disarm, you will never affect real disarmament until you renounce war not merely on a scroll of paper but in the hearts of men.”

The Gentile nations are preparing for World War. Here are some recent headlines:

“North Korea prepares for WORLD WAR and urges TEN countries to help it attack USA – or ELSE.”

“The United States and NATO Are Preparing for a Major War With Russia.”

“GERMANY WARNS ITS CITIZENS TO PREPARE FOR WAR, DOLLAR COLLAPSE.”

“WWIII WARNING Third World War would be ‘extremely lethal and fast’ US Army chiefs reveal as they discuss taking out Russia or China.”

“NATIONS PREPARE FOR WORLD WAR 3”

“Russian TV Warns of Nuclear War Amid US Tensions.”

It has been prophesied and it will happen. There is absolutely nothing the Gentile Rulers can do to bring about “peace and safety” (cf. 1Thess 5:3).

3:1    The phrase “in those days and in that time”, speaking of the regathering of Israel, is found again – Jer 50:4,20 and Eze 38:17 where, in each case, the context is similar.

3:5    God had used Israel’s enemies to fulfil His will. However this did not give them permission to take the spoil of war for themselves.

3:21 the Lord dwelling in Zion is how the prophet speaks of the time when God is represented on earth by His son Jesus in the kingdom – Eze 48:35

3:5 The nations had robbed Israel of her wealth. However notice how God spoke. “Ye have taken my silver and my gold”. We actually own nothing. Everything we have belongs to our Heavenly Father. This realisation should cause us to place our trust in Him rather than in what we think we possess.

3:3 The casting of lots for God’s people is seen as casting lots for Jerusalem – on that occasion it was Edom – Obad 1:11

3:2 We see the gathering of all nations in battle elsewhere (Zech 14:2, Rev 16:14-16) The prophets and Jesus speak of a time when the evil in this world will be removed. However the work of God to bring about peace will be resisted by mankind,

ON YOUR BEHALF

Recently I have read a couple of very insightful books. One of them was Fox's book of Martyrs, and the other was The Protesters, by Alan Eyre. Both of these books document the lives and deaths of persecuted followers of Christ, particularly through the dark ages of history when the Catholic Church had the power of life and death over anyone who dared disagree with them, and those who had the courage to search out truth directly from the scriptures. Jews and Bible believing Christians were chased from place to place all over the world. They were tortured, threatened, insulted, hunted down and killed for believing in the one true God and living their lives in order to please him.

It seems unfair that God would allow such amazing people to be persecuted in such a way. But there is more to the story than persecution. One day God will judge the world. He says, “I will gather all the nations and bring them down to the Valley of Jehoshaphat. And I will enter into judgement with them there, on behalf of my people and my heritage Israel, because they have scattered them among the nations and have divided up my land.” (Joel 3:2).

Paul tells us that if we are in Christ, then we are Abraham’s seed and heirs according to the promise. So this promise is for us too. No matter what we go through because of our faith, it will not be in vain. God will judge Israel’s persecutors, and our persecutors. God will give us a future and a hope.

v.3 - The concept that God will keep us from evil is quite wide throughout scripture. Jacob in Gen.48:16 refers to the Angel that kept him from evil. This is a hard concept to grasp when we know that by our own free will we can do evil at any time. Nevertheless, to resist it requires God's help, and He will add his help to our willingness to try. 1Chron.4:10, Psa.19:13, 121:7, Matt.6:13, John 17:15, 2Tim.4:18, 2Pet.2:9, Jude v.24.

3:6 'Withdraw ...' is not a licence to abandon problems in the ecclesia. The framework within which withdrawal is advocated here is clear. Withdraw from all that 'walk disorderly'. The nature of disorderly walk in Thessalonica is clearly specified in the following verses.

3:3 Keep you from evil echoes the words of Jesus (John 17:15) when he prayed for his disciples. - another quotation from the gospel writers. - We noticed one in 1 Thessalonians 5.

:14 That the disorderly brother should be 'ashamed' indicates that the brother was still in contact with the brethren and sisters even though he may have been withdrawn from. Notice also the objective is his restoration, not his destruction. He could only be 'ashamed' if he could see what his brethren and sisters were doing.

Eating another man's bread

This chapter demonstrates once again how important it is to read the context.

If we take the advice of verse 6 on its own, we would withdraw from anyone who is disorderly, or doesn't hold to traditions. If we take it in context, however, we find that Paul is speaking specifically of those who don't work for their own daily bread (vs 8, 10-12). The rest of the chapter explains the full context of the specific problem Paul was facing. Verses 14-15 explain what withdrawing means, and for what purpose. It is a temporary thing, that the person "may be made to feel ashamed" (Weymouth translation).

Q: Would you feel ashamed to live off a brother's earnings?

Q: Would you feel the same way about state benefits?

Q: If you received a grant from someone to quit your job and spend a year preaching, would you do it?

Q: Does this chapter apply to those unable to work due to illness or disability?

Q: Can you find a passage in the Old Testament that tells us to work for our bread? (advanced)

3:10 Some might be troubled by 'if any would not work, neither should he eat' in these times of high and at times permanent unemployment. However Paul is reproving those who had chosen a life of idleness on the basis that Christ will return soon. He is not speaking of those who would work if they had the opportunity.

V.7-8 Not only was the disorderly conduct contrary to the directions which had been delivered to the Thessalonians, both orally and in letters, it was also in conflict with the example that had been left for them. 

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.  

3:5 Patient waiting is required because it is so easy to become despondent when our expectations are not fulfilled immediately. We must realise that the lord will return in his own good time. We must not faint in our waiting.

3:6 We can conclude that ‘disorderly’ walk is seen when a brother or sister does not work to sustain themselves when they can as Paul explains in the next couple of verses that by contrast to disorderly walk he ‘wrought with labour night and day that (he) might not be chargeable to any’.

3:8    The labouring with his own hands of which Paul speaks is something he said to them in 1Thess 2:9

3:7-8 It is evident that Paul, by appealing to the fact that he worked whilst he was in Thessalonica and was not ‘disorderly’ that disorderly walk is seen in one who chooses not to work and provide for his own. Of course this is different from the person who would work if they could but are unable due to circumstances to work.

V.2 These wicked men (KJV) were Jews who opposed themselves (Acts 18:6).

We are reminded by Paul how to approach those who oppose themselves: And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient, In meekness instructing those that oppose themselves (2Tim 2:24,25).

Vs.6,11 Disorderly (KJV) has to do with idleness (ESV). Someone who is idle tends to be a gossip and a busybody (1Tim 5:13).

V.12 See 1Thess 4:11,12.

V.14 What was written in this epistle was part of the tradition mentioned in v.6. The word ashamed implies an introspective look at oneself.

V.17 Paul probably had his letters written by a companion, but he always signed them himself (See 1Cor 16:21; Col 4:18).

3:13 Well doing is not a natural activity for we who are sons of Adam. So we might be moved from time to time – maybe when it is convenient to us – to practice ‘well doing’. However the gospel requires that this attitude be present all the time, not just when it is convenient to us. After all an act of kindness is not a sacrifice unless it has cost us something – 2Sam 24:24

LIVING IN THE LIGHT OF CHRIST'S RETURN

This 2nd book to the Thessalonians is especially meaningful to those who are persecuted or who are under pressure for their faith. In chapter 1 we are told what suffering can do for us. In chapter 2 we are assured of the final victory. In chapter 3 we are encouraged to continue to live in the light of God's word in spite of difficult circumstances. Christ's return is more than a doctrine, it is a promise. May it impact how we live today!

3:12   It is worth noting that those who are ‘unruly’ etc: re to be exhorted. We need to be careful that when one in our midst is problematical that we do not think that the first line of action is to withhold fellowship. The first line of action is to try and restore the one whose behaviour is astray from the gospel.

THE STRENGTH OF THE LORD

Sometimes being a Christian can seem like a bit of a hard road to follow. If our aim is perfection or maturity, we can find ourselves with some quite difficult challenges. We need to have faith, we need to preach, we need to show love to everyone, we need to study the Bible, we need to meet together regularly, and so on. And on the negative side, we need to stop being impatient, curb our sexual lusts, stop reacting to the ways other people treat us, and this list goes on too. Doing it all ourselves, we will never succeed. We need help.

Jesus has been through it all before us. He has the strength, the power and the love to help us. Take note of the ways Paul describes the help of God and Jesus in these words:

"May the Lord Jesus Christ himself and God our Father, who loved us and by his grace gave us eternal encouragement and good hope, encourage your hearts and strengthen you in every good deed and word. Finally brothers, pray for us that the message of the Lord may spread rapidly and be honoured ... And pray that we may be delivered from wicked and evil men ... But the Lord is faithful and he will strengthen and protect you from the evil one. We have confidence in the Lord that you are doing and will continue to do the things we command. May the Lord direct your hearts into God's love and Christ's perseverance."(2Thess 2:16-3:5)

Let's not do it all ourselves, but live in the strength of the Lord.

3:4    Notice that Paul has confidence in God that the believers will be faithful. One might have thought that it would be a matter of whether Paul had confidence in the believers.  This indicates that Paul sees progress and faithfulness in the believer as a consequence of his application of the word of God in his life.

personal responsibility, idleness, the poor, the widows, helping those who need help, generosity: 2Thess 3:10;Matt 26:11;Mark 14:7;Deut 15:7-8,10-11;1Tim 5:8-10;James 2:13-17;1:27;2Cor 8:1-4,13-15;Acts 4:32-35;Matt 5:42.

3:16    The lord of peace can give peace because the gospel and our God is all about peace. It is because our God’s character is that of peace that we have been reconciled to Him through  the blood of Jesus. He is our “peace”Eph 2:14

3:7   Is our Christian life so blameless that we could invite others to “follow us” – not just in the outward things we do but the way we think in our hearts?

3:13  Doubtless we all are willing to help fellow believers from time to time. But how do we feel if the same person is looking for help over and over again? Is our approach to try and avoid them or try and find excuses for not helping? Or on the other hand do we make it clear to that person that they should approach us any time they need help? Clearly we should have the latter attitude and do all we can to ensure that the person in need of help is aware that is how we feel.

3:9      The example of Paul not being a burden to the believers in Thessalonica should cause us to think about ourselves.  We should not presume that we have “rights” within the group we worship in. Rather we have privileges. In so thinking we will see ourselves as wonderful beneficiaries of God’s grace rather than always feeling that we are being hard done to when things do not seem to go as we would prefer.

3:2-3   Paul suffered at the hands of the men of Thessalonica – Acts 17:1-9 – we should not presume that Paul’s departure from them would have caused the persecution to stop. So Paul now reminds the brethren that God is faithful, despite the problems that they might have been experiencing.

2Thess 3:6

“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.”

“These words are clear and direct. It is, however, in the application of them that much confusion of thought has recently arisen, which would make the divine object in withdrawal impossible of attainment. The contention has been put forward that whilst obedience to Christ’s commands requires withdrawal from an individual wrong-doer, or holder of false doctrine, we have no authority to withdraw from an organized community of wrong-doers. Let us carefully examine this view. Stated in another form the contention is, that whilst obedience to the commandments of Christ prohibits fellowship with an individual wrong-doer, obedience to the same commandments compels us to remain in fellowship with a community of wrong-doers. Does any brother or sister really believe that faithfulness to the commandments of Christ can be productive of such confusion? How is the divine object concerning withdrawal to be attained if separation from a community of wrong-doers is forbidden? Let us note that the apostle says:-- ‘Withdraw yourselves from every brother that walketh disorderly,’ a definition as applicable to many brethren, or a community of brethren, as it is to one brother.

If, as is now contended, we have no authority to withdraw from communities, we are in the position of being compelled to remain united in fellowship, or communion, with an ecclesia although we may have certain knowledge of the fact that it has become apostate, and is collectively ‘walking contrary to the commandments of Christ.’ It would not matter how evil their condition had become, we could not withdraw from such an ecclesia, we must maintain fellowship with them, and confine our actions, as is suggested, to interviewing individuals from that ecclesia; as opportunity arose. Till that possibly unlikely opportunity occurred we must remain in fellowship with a known apostate community. Is it seriously to be supposed that obedience to God’s commandments reduces His servants to such impotency to maintain the purity of His truth?

Paul counsels us to ‘Have no fellowship with the unfruitful works of darkness, but rather reprove them’ (Eph 5:11).”

Brother W.J. White, THE CHRISTADELPHIAN FAMILY JOURNAL, January, 1925 

3:6       Paul told the Corinthians that the company they kept affected their behaviour – 1Cor 15:33 – this is the reason for avoiding those that “walk disorderly”. It is a matter of self-preservation.

3:14  Paul is appealing to his authority as an apostle when he speaks of giving heed to what he says, Of course we can never make such an appeal “because I said so” we must always appeal to scripture when we are making judgements.

3:5 If we are patiently waiting for Christ’s return we will not force an interpretation on scripture which enable us to say Christ is coming soon. We will allow scripture to speak for itself and accept what it is teaching. After all the prophecies about Jesus’ return were not given to enable us to predict the date of his return. They were given, rather, to warn us against being decide about the certainty of his return.

3:3 Do we believe that our Father is faithful to deliver us from evil? Do we misconstrue events in our lives that may be a consequence of our own foolish behaviour as evidence that God does not care for us?

3:6 “disorderly” here is not explained but the subsequent verses :7-111 – shows that it related to those who refused to work so a clear explanation is given, with the example of Paul being given.

3:7 In speaking of working “night and day” to support himself Paul is reminding the Thessalonians of what he had already written 1Thess 2:9.

Clearly the idleness Paul saw was a major problem in Thessalonica.