Comments for November 27

v.23 - As there seems to be no reference to this type of punishment in Chronicles, the chronicles before the king here must be that referred to also in ch.10:2 - that of the kings of the Medes and Persians

2:5 Notice the genealogy of Mordecai.
He was a direct descendant from Kish the father of Saul..
Now when we see Haman's ancestry we note Esther 3:1 that he was an Agagite, a direct descendant of Agag..
Saul had been told to utterly destroy Agag 1 Samuel 15:3, 9. But he did not. The book of Esther demonstrates the way in which that unfinished work of Saul is completed at the words of Mordecai.

We must bear in mind what a great risk Esther took in doing these things. We need to realise that the road we tread which leads to salvation is never easy. We are called upon in various ways to stand up for our heavenly citizenship. Let us look to the example of Esther when this happens to us.

2:20 In telling us that Esther did the commandment of Mordecai we learn that she was a faithful 'daughter' - her life was at risk if she did as Mordecai requested of her.

TRUE BEAUTY
Esther had a special beauty that far exceeded all the other young girls in King Xerxes beauty contest. Esther was lovely in form and features, as, no doubt, were many of the other girls. But I believe that the difference between Esther and the rest was found in her nature. She seems to have won the favour of Hegai as soon as she met him and he gave her the best place in the harem. When she was with the king she pleased him more than any other girl and he made her his queen. Her character gave her a beauty that outshone all the rest. When she went to the king she took nothing except for what Hegai suggested. Other girls would have decorated themselves and taken things to make them more attractive - but Esther had an inner beauty.
In 1 Peter 3 v 3 - 4 we read, "Your beauty should not come from outward adornment, such as braided hair and the wearing of gold jewellery and fine clothes. Instead it should be that of your inner self, the unfading beauty of a meek and quiet spirit, which is of great worth in God's sight."
No matter what we look like, we can all have that true inner beauty that will outshine and outlast any physical beauty. That is what is valuable to God.

2:1 and 3:1 The repeated use of 'after these things' shows that these chapters are setting the scene for some greater event which is recorded later in the book. It is as if these chapters are simply providing the background the for the deliverance so they are even the more remarkable for showing how God was working away in the background to ensure that at the right time Esther would be in place to provide deliverance to His people.

Esther 2:7. It is interesting to take a look at Esther as the bride of Christ
      King’s bride--- Christ’s bride.
      She replaced Vashti as the bride---Spiritual Israel replaces natural Israel as bride.
      She was an orphan, adopted.  Rom 8:15,23.
      She was grafted in.  Rom 11:16-23
      She was chosen. 2Thess 2:13

2:10,20 We might think that Esther  not showing her nationality shows some sort of weakness or lack of faith on her part. However in that area of the world it would not be obvious that she was different from the other women. There had not been a need to make her Jewishness known. But we do see that when her people were in danger of being destroyed she did, at great risk to her own life, advertise her nationality.

The fact that the king “loved Esther above all the women” was of the Lord. His plans were being worked out, despite the fact that few in that city knew of it.

V.2-3 - word goes out to all nationalities seeking a replacement for Vashti who was the  originally chosen one. The king allows others to help him in this reaching out process. V.8 - we find Esther or "Hadassah" (1919) which means "myrtle", one of the newly called. V.7 - Hadassah is adopted by Mordecai who may be a type of Christ. This myrtle may refer to the Feast of Tabernacles and during this 7 day festival, 5 days after the Day of Atonement, people lived in booths that included myrtle, a type of wood. In Zech 14:16 - we read of a future age where nations will worship the Lord and celebrate the Feast of Tabernacles. "Esther" according to Smith's means "star" and according to the book "Esther" by John Knowles is derived from the root word "Sathar" which means "hidden or concealed". Est 2:10 - Mordecai had her conceal her nationality. When Christ returns the identity of the saints will no longer be concealed. V.12 - the oil may infer an anointing of dedication to God's service while the sweet odours may be symbolic of prayers to God. V.15 - there is no indication of any jealousy of Esther's beauty, on the contrary, her inner beauty won her the approval of everyone. In the 7th year of the king, Esther replaces Vashti. V.20 - indicates Esther always followed Mordecai's instruction (as we are to follow Christ's) and in v.22 she gives him the credit (we can't earn salvation, Christ deserves the credit). Ironically, "Mordecai" means "little man" according to Smith's suggesting he wasn't externally impressive just as Christ wasn't. But in v.5 the word "certain" (376) can infer "mighty, great, worthy". In v.19 and 10 other places we find Mordecai sitting at the king's gate. Similarly, Christ is the gate to eternal life and mankind's mediator to approaching the Father. V.21-23 - faithful to the king, Mordecai was near two criminals who were hanged on a "gallows" (6086) which can mean "a tree, wood, plank, carpenter, gallows". Is this a foreshadowing echo of the crucifixion of the two thieves?

V.12 The two symbols used during the period of preparation of the bride are a beautiful lesson to all who desire to be part of the multitudinous bride of Christ. They summarise two principles which must govern their lives. They must act the part of a priest (Mal 2:7) and must engage in prayer. Their lives must be balanced between these principles. The lesson is clear; is our life balanced between study of the Word and prayerful communion with our Heavenly Father? Oil of Myrrh was an element of the anointing oil used to anoint Aaron (Exo 30:23) It speaks of a life separated and dedicated to the service of God. The sweet odours of spices was symbolical of prayer (Psa 141:2) 

Esther is a common name used by Jews today.  Actually it is the Persian name Ishtar.  Ishtar was the Mesopotamian goddess of fertility.  She is also associated with Venus and the Queen of Heaven (Jer 7:18).  (Hot-cross buns are today's equivalent to cakes to the Queen of Heaven).  According to the mythology, Ishtar had a lover Tammuz, who was the god of vegetation.  Ishtar betrayed Tammuz, the result of which Tammuz died.  His death was reflected by the decaying vegetation experienced at the fall of the year.  Happily, Tammuz was resurrected each spring and, thus, new vegetation abounded.  Ezekiel experienced the idolatry of Jewish women mourning for Tammuz outside of the temple in Jerusalem (Eze 8:14,15).  After the Jews returned from the Babylonian exile, they brought with them the adopted Babylonian names for their months.  Tammuz became the new name for June/July.  Esther's Hebrew name was Hadassah which means myrtle.  Contrast the association of Esther (idolatrous goddess of fertility) with Hadassah (myrtle), a symbol of Yahweh's abundant fertility (Isa 41:19; 55:13). 

Esther's becoming queen is somewhat analogous to our life in Christ.  Vashti had spurned her king (1:12).  The Jews did the same thing to their king, the Lord Jesus (Mark 8:31; 12:10).  Ahasuerus (Xerxes) then looked for a new queen, and a selection process was begun (2:2).  After the Jews rejected Christ, He turned to the Gentiles for a new bride (cf. Acts 13:45,46;15:14).   Esther was selected as a candidate for the royal position and was brought into the king's house (v.8).  Likewise, we are selected as candidates for royal positions (Rev 20:6) and we are brought into the king's house (Christ's ecclesia Heb 3:6).  Esther then embarked upon a process of purification attended to by helpers (v.9).  Our process of purification begins after the waters of baptism as we hone our character to conform to Christ's (Eph 4:21-24); our helpers are the angels (Heb 1:14).  Esther's process of purification took one year to complete, which is quite a time (v.12).  Our time of preparation is also considerable (a lifetime), which, like Esther, we must endure to be successful (Matt 10:22).  After the time of preparation, Esther, together with all the other candidates, was called before the king for inspection (v.13).  We too will be presented to the king (Jesus) for inspection (judgement) after our time of preparation is completed (Rom 2:16; 2Cor 5:10).  Esther passed inspection and was accepted as queen (v.17).  Likewise, if we are accepted by Jesus, we shall inherit the Kingdom (Matt 25:34).  As the king proclaimed Esther as his wife (v.18), so will the bride of Christ be made known (Rev 21:9,10).

2:16This is one of a number of mentions of months by name in the book of Esther. Tebeth is the 10^th month in the Jewish religious calendar. So we see in this book which recounts events in a foreign country that events are recorded according to the Jewish religious, calendar – not even the secular one. Thus we are forced to recognise that the book of Esther, whilst dealing with what seems to be secular matters, is set against a Jewish religious setting

Just to set the historical time frame: Esther was taken to Xerxes and became his wife in Dec/Jan of 479 BC (v.16).  This happened one year after Xerxes' fleet suffered a devastating defeat at the hands of the Greeks at the Bay of Salamis.  Xerxes had been warring against the Greeks for over a decade.  However, after his navy's rout in 480 BC, he discontinued trying to defeat the Greeks.

2:10 The comment that Esther had not shown her nationality at this time sets the scene for Ahasuerus not understanding the implications of what Haman eventually planned.

2:5 Mordecai’s name means ‘Dedicated to Marduk’ – Marduk being a false god. However despite his name Mordecai was dedicated to Yahweh, the God of Israel.

2:19 Mordecai sitting in the king’s gate is not simply stating that he was sitting down. It is an indication of his status in the city. He was amongst the judges of the city.

I had always thought Mordecai put Esther forward for this beauty competition. But then why would he pace so anxiously outside the court of the women's quarters? (v11). In v8 the phrase is "Esther was taken", so was she possibly forced to go by the king's men because of her outstanding beauty?

Have you noticed the parallels between Esther and Daniel? (cp v8-16 and Dan 1:3-20)

2:18 We saw a feast in 1:5 Again a sumptuous feast to show off the king’s wealth – the gifts were ‘according to the state of the king’.

2:2-4   Unknown to anyone is the forthcoming evil plans of Haman. However God has set in motion a plan, even using the ungodly behaviour of the king, to provide a deliverer at just the right time. Right through the book of Esther we see the hand of God at work for His people. A powerful lesson for us in this day when there is no open vision.

2:4      Like Est 1:21 the king was ‘pleased’ with the suggestion  - so God’s plan moves on and the king is ignorant of it.

Est 2:5-7 – Mordecai was a fourth generation Jew living in Persia.  Esther was the daughter of Mordecai’s uncle.  This would make Esther and Mordecai cousins.  Because her parents were both dead (verse 7) Mordecai acted like a foster father to Esther.  For Mordecai there were God-given precedents for guiding Esther into the royal court to secure the continuance of the Jews, the natural seed of Abraham.  About 100 years earlier, Mordecai’s great grandfather along with Daniel (2Kin 24:14-15; Dan 1:1-4) had been taken by King Nebuchadezzar to Babylon. Daniel had been raised in the Babylonian court to ensure that God’s purpose was declared to the nations.

As we read through the Book of Esther, notice we are told where Mordecai is.  Mordecai like Esther had been raised up by God for His purpose, to ensure the preservation of God’s people.  In Est 2:11 Mordecai was a key figure in the Palace and had daily updates on Esther’s welfare in “the court of the women’s house.” Est 2:19,21, “Mordecai sat in the king’s gate.” Esther conveyed the reported treason by two of the king’s chamberlains “certified… in Mordecai’s name.”

2:9     ‘The maiden pleased him’ – that is the chamberlain – sees such a casual comment. However he doubtless was seeing hundreds of similar women. But God’s plan required Esther to be chosen by the king. So she was given special treatment to ensure that she was more acceptable than all the women. Again those involved were totally unaware of the redemptive plan God was working out in readiness for Haman’s evil plot. 

2:5-6   If Mordecai had been taken captive with Jeconiah’s captivity he would have been a very old man by the time of the days of the book of Esther. So we might ask who actually is being spoken of as being taken into captivity. The purpose of the genealogy is to set the scene for a battle between an Agagite and a descendant of Saul. The destruction of the Amalakites which Saul failed to do – 1Sam 15:3-9 –is going to be completed.

2:2-3 We might ask whether Vashti was the only “wife” of the king at this time. Maybe not as there was a “house of the women” – so maybe Vashti was a “special” woman in his life.

2:11    It seems reasonable to conclude that the way in which Mordecai sat in the gate means that he was a judge in the city as the gate of a city seems to have been the place of local government where decision relating to life were made – Ruth 4:11, Gen 19:1,9, - even though the references speak of customs in the land of Israel and now we are a few hundred years alter in a different land.

2:4-5   Doubtless the king thought he was simply dealing with a matter relating to Vashti. However God had declared war on the Amalakites – Exo 17:14 – the scenes is being set for another aspect of that war.

2:2       the basic approach suggested completely violated God’s initial plan – one man – one woman. So we see how far away from the laws of God the kingdom of Ahasuerus was. However it was in that environment that God could work out His plan. He is not constrained by man’s immorality.

2:7 The mention of Esther as being called “Hadassah” – a Hebrew name focusses on the Jewish elements of the narrative and fits with the Hebrew calendar being used – look for Hebrew months throughout the rest of the book of Esther.

2:1-2 God works quietly in the background bringing about His will. Had it not been for the king’s pride or if Vashti had obeyed her husband’s command there would have been no need for a replacement queen. However there was a problem ahead. It was Haman. So God, in His mercy, started a train of events which, ultimately, would bring about the salvation of the Jews. And all of this unseen by the godless participants in the drama. We should take great comfort from this. God does more than rule in the kingdoms of men – Daniel 4:17 – he oversees the minutest details in the lives of His elect.

2:1 the inference is that the king soon forgot Vashti when she was banished. But now his mind turns to finding a partner. We might conclude that he only had one wife at a time.

2:1  The king was “appeased” that is when he was sober he considered that he had banished his wife. But for him there was no apology forthcoming. Accepting the counsel of his “servants “he simply sought for another wife!

How easily human pride can get in the way of an apology and change of heart.

2:7  the way that the upbringing of Esther is described fits exactly with the way that families were to be responsible for other family members. The principles do not change even though society does. For faithful believers the same sort of responsibility still should operate.

v.15 - to be taken from the flock makes Amos analogous with David - 2Sam.7:8, Psa.78:70-72

7:2 That the prophet asks for forgiveness - presumably for the nation - indicates that the destruction that he has been caused to speak of in verse 1 was judgement from God.
7:10 We cannot identify this Amaziah in any of the lists of the priests of the Lord, even though he is called a priest.
This marks that whatever his lineage the Father does not count him as a priest. We know that the priest's lips should keep knowledge. Malachi 2:7 Which is something which Amaziah did not.

v.16 - The prophets were a constant stumblingblock to wayward Israel, because they spoke words they did not wish to hear. It is a reminder to us that we should always keep our minds open to hear all that people say, and not to block out that which we are not keen to act upon.

7:13 Amaziah's command to Amos that he should not prophesy against Bethel shows that the prophet had gone to the seat of the false worship for this is one of the site of the calves which Jeroboam 1 had made. Amos had already spoken against Bethel (4:4)

7:14-15 Amos did not choose the job of being a prophet. It was God's calling which gave him the job - just like David (2 Samuel 7:8). Amos was making the point to Amaziah that the message was not his own but was from God.

7:4 Notice we have returned to the theme of 'fire' for judgment as we saw in our comment on chapter 1 this year.

V.8 Seeing Amos being called by name, reminds us of Paul writing to Timothy "The Lord knoweth them that are his" 2Tim.2:19  and "He calls His own sheep" John 10:3. Also "My sheep hear my voice, and I know them" John 10:27

OUT OF THE COMFORT ZONE
 
Wouldn't it be nice if the only people we had to preach to were the ones who agreed with our message and supported us as we proclaimed it?  If that were the case we could sit in our churches with those who feel the same way as us, and encourage each other.  But that is not the way it works.  God wants everyone to have a chance to repent and turn to him, even if they seem like the nastiest people on earth.
 
Amaziah, the priest of Bethel, didn't want to hear God's message from Amos.  He believed that God's word should only be preached to people who wanted to hear it.  That is why he said to Amos, "Get out, you seer!  Go back to the land of Judah. Earn your bread there and do your prophesying there.  Don't prophesy any more at Bethel, because this is the king's sanctuary and the temple of the kingdom." (Amos 7:12-13)
 
Fortunately Amos didn't take any notice of this discouragement and he continued to prophesy in the name of the LORD to the people who most needed to hear the message. Jesus did the same when he preached to the outcasts of society.  They were the ones who needed him.  But among those who hear there will always be those who will violently oppose our message.  Let's be like Amos and get out of our comfort zones to spread the word among the people who need to hear it.

Now follows 5 visions, starting at Amos 7:1,4,7,Amos 8:1, Amos 9:1.In today’s chapter, the first two visions conclude with the wonderful words that God has taken these punishments away, see Amos 7:3,6. But the 3rd vision is not so. The punishment on the North will not be lifted. There follows then a message against the false priest Amaziah who tried to get Amos to stop preaching, that his own family will come on very hard times, and that he himself will die in a polluted (or unclean) land. I presume that last statement means that the land would be unclean, and forsaken by God.

7:10 Whereas Amaziah saw Amos as a threat to himself and so spoke to Jeroboam indicating that Amos had conspired against the king in reality Amos’ message was for the benefit of the king. Amaziah, because he was astray from God, could not see this.

V.10-11 What Amos said was indeed the truth. Amaziah, when reporting to Jeroboam, reported Amos' words incorrectly, either this was done intentionally, or his guilty conscience led him to misunderstand them. We have no record of Amos saying that Jeroboam would die by the sword. What Amos said was that the sword would be drawn against his house (V.9), this was fulfilled in the death of his son Zechariah (2Kin 15:10)   

The plumb-line mentioned in v8 is mentioned again in Zech 4:10. Here it has been used to build the temple in Jerusalem. The narrative in Zechariah goes on to mention the curse which would go out throughout the whole earth: "it shall enter the house of the thief, and the house of the one which swears falsely by My name. It shall remain in the midst of his house and consume it with its timber and stones" (Zech 5:4). If we go back to Amos we find that this is exactly what the house of Israel were doing: "falsifying the scales with deceit" (8:5).

Combining these two "plumb-line" prophecies we can see what Jesus was thinking about when he went into the temple and saw the Jews buying and selling in that house. No doubt the "money changers" mentioned in the gospels were charging an exorbitant exchange rate as Amos 8:5 tells us. Seeing the Jews using the "house" for deceit, he proclaimed the curse upon it from Zech 5:4 "not one stone shall be left upon another" (see Luke 19:43-45). Notice in these verses that the house would be made "level". So what we learn is that Jesus was the plumb-line promised in these prophecies. He was the upright one by which the deeds of others would be measured, and he was the pattern by which the new Temple would be built.

7:1-2 The sight of caterpillars devouring the crops is reminiscent of the punishment that the prophet has already spoken of – Amos 4:9

Amos had two occupations: shepherd; and a gatherer of sycamore fruit (v.14).  The sycamore tree in question is ficus sycamorus.  It is a cross between a fig tree and a mulberry (balsam) tree.  It yields fruit that is inferior to the fig tree.  The ficus sycamorus is the tree that Zacchaeus climbed to see Jesus.  (For further information, please see my note on Luke 19, Sept. 26).

7:17 Whilst the captivity did not take place in the days of this king of Israel it was soon to come when Hoshea was taken captive by the Assyrian.

V.12 Amaziah urged Amos to return to Judah and make a living there. As a prophet of the LORD, Amos earned no pay, but was supported by his own business (v.14). However, the priests of Baal were paid by Jeroboam. Anyone who serves the LORD should not expect their services to become a money-making business. There were corrupt individuals in the first century ecclesia who thought they could make money through religion (Titus 1:10,11). The apostle Paul commanded that believers to extricate themselves from such people (1Tim 6:5). One can reflect on the many Tele-Evangelists today who make huge amounts of money by catering to the feel-good sensibilities of people, without preaching the true gospel. True leaders of Jesus must tell the truth and not expect to make a profit from their services (1Tim 3:2,3,8; Titus 1:7; 1Pet 5:2).

7:2 We must remember that the prophet, though speaking directly the words of God, had feelings of his own. Here we see Amos praying for the people that he was witnessing against. Do we have the same feeling towards those in darkness?

INTECESSORY PRAYER

Job did it. Moses did it. Daniel did it. Jesus did it. Paul did it. And so did Amos. There were others too. Each of these people prayed to God on behalf of other people. They turned away God's anger, gave God's people a second chance, or prayed for the forgiveness of their fellow man.

Amos was shown two visions of what God had planned to happen to Israel. The first was a plague of locusts that stripped the land bare without leaving a scrap of food for all the people of Israel. When he saw it, Amos instinctively cried out, "Sovereign LORD, forgive! How can Jacob survive? He is so small!" (Amos 7:2) Amos' cry was heard by God, and because of what he said, God changed his mind. "So the LORD relented. 'This will not happen,' the LORD said." (v.3) The next vision was one of fire spreading through the land consuming everything. Again Amos cried out, "Sovereign LORD, I beg you, stop! How can Jacob survive? He is so small!" (v.5) Again, at Amos' request, the LORD changed his mind. "'This will not happen either,' the LORD said." (v.6)

Our prayers on behalf of others are heard by God. Like Amos and the many others who interceded with God on behalf those who couldn't or wouldn't pray for themselves, we can and should pray for each other. Who knows? Maybe our prayer will be the one that makes a difference.

7:5Again, like in verse :2, we see the prophet appealing for Israel.

ORDINARY AMOS

Our status of birth can often determine our future. For example someone born into a royal family is destined to become a king; a person born to parents living in a slum is likely to stay living in a slum, while those whose parents are rich have many more opportunities. But when it comes to being of value to God, it doesn't matter whether we have been born in a rich family, a poor family or whatever sort of occupation or class we find ourselves in. God uses all sorts of people. What matters is our response to him.

Amos said this: "I was neither a prophet nor a prophet's son, but I was a shepherd, and I also took care of sycamore-fig trees. But the LORD took me from tending the sheep and said to me, 'Go, prophesy to my people Israel.'" (Amos 7:14-15) Amos had no qualifications. He had not been to Bible college, or done a PhD and nor had his father. He was not part of the government and neither was he a political mover and shaker. Amos was just ordinary Amos the shepherd. Amos' biggest quality was that he was willing to do what God told him to do. As a result God used him to do what turned out to be a high profile job in high places.

No matter who we are, let's be like Amos who was willing to do what God told him to do and to say what God wanted said.

7:8  The ‘plumb line’ stands for the measure against which Israel are to be judged. The ‘plumb line’ is appropriate as it measures how ‘upright’ something is.

7:8      Twice Amos 7:2,4 the prophet appealed to God to cease from His judgements on Israel. God responds by telliing Amos that He will still measure people’s response to His word and he will judge the people under the rulership of Jeroboam in the Northern kingdom.

Amos 7:3,6.

"The LORD repented..." How are statements such as these reconciled with other statements concerning God such as Num. 23:19, "God is not a man that He should repent" (see also 1Sam 15:29)? There's also the problem that the word "repent" carries the meaning of a change of mind, and yet in Mal. 3:6 we read, "For I am the LORD, I change not, therefore you sons of Jacob are not consumed." So again, how do we interpret these passages?

The word translated "repent", for the most part, in the Old Testament is "nacham", and the basic idea behind it is to be comforted. It is translated "comfort" about the same number of times. It is consistently used - in the Old Testament - as something God does, and less often as something man does or needs to do. The ratio is about 5:2 (God's compared to man's). In the New Testament, the word "repent" is used just about 100% of the time of what man does or needs to do.

The 2 passages in Num. 23 and 1 Sam. 15 - Balaam's and Samuel's statements about God - couple His non-repentance with lying. God, they're saying, can't possibly lie, and if He says He will do something, He won't change His mind in a capricious or frivolous way - i.e. just because He decides to do so. But as is shown by the many times in the Old Testament that the word is used of Him, He can and will change a course of action based on man's actions. Here in Amos, based on Amos' sincere and earnest prayer on behalf of his people, God changed His threatened course of action - i.e. he relented, as the word is translated in the N.I.V. and N.K.J.V. One of the first times the word is used of God is Gen. 6:5,6 in relation to man's wickedness in Noah's day.

"And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. And it repented the LORD that he had made man in the earth, and it grieved him at his heart." (K.J.V.)

So here it is coupled with "grief" and foreshadows a huge change coming - the flood and destruction of mankind, etc. - based on man's increasing sinfulness.

The passage in Mal. 3 in the question simply means that God is consistent according to His promises (here, especially those made to Abraham, Isaac, and Jacob) and therefore the Jewish race despite their waywardness will continue to exist.

As stated earlier, the New Testament usage always has the connotation of repenting from sins being committed - the idea being that of sorrow and change moving away from sinning and toward obedience to God. And so it's easy to see why this use of repentance would apply exclusively to men - and not God.

7:3   When God repents it is not like us. Our repentance is that we are ‘sorry’ for our actions. Here we are being told that God was sorrowful for what he saw.

Then Amaziah said to Amos:

"Go, you seer! (1)
Flee to the land of Judah. (2)
There eat bread,
And there prophesy.
But never again prophesy at Bethel, (4)
For it is the king's sanctuary, (3)
And it is the royal residence." (3)
Amos 7:12-13 NKJV

Notice in this passage that Amaziah mocks Amos(1) and tells him to run away to Judah (2). This reflects what had become an all too common trend. Prophets (1), Levites and Godly men and women were being forced to flee to Judah because of persecution from the false religion Jeroboam (3) had set up for Israel in Bethel (4).

Notes:

Jeroboam's false religion at Bethel (4), and the split between Israel and Judah: 1Kin 12

Levites (1) fleeing Israel to go and live in Judah (2): 2Chron 11:13-16

7:4-7   Amos saw the sorry state of Israel and so pleaded with God about Israel’s salvation only to be told that God would use “fire”. The prophet’s response indicates his thought that the fire would destroy all Israel so he pleads again. On this occasion God speaks of a plumb line - an indication of judgment measured against a standard.  This shows a gracious God who would not destroy outright His people. Rather He would measure each individual against a standard.

7:11  The mention of the death of Jeroboam and going into captivity in the same verse should not cause us to think that the two things happened at the same time. Some 41 years passed from the death of Jeroboam to Hoshea and Israel being taken captivity by the Assyrians. Thus we see that God, having punished Jeroboam, gave Israel a long time to repent before finally taking them into captivity because they would not hear His words.

Amos 7:7-9

… Behold, I will set a plumbline in the midst of my people Israel…”

The prophet Amos wrote about God’s expectation for righteousness in our individual lives, about God’s expectation of righteousness among His children, and about God’s expectation for righteousness in our society at large.

A plumb line is a metal weight on the end of a string, which is used to determine how straight a wall is during construction and after construction. The plumb line in context here is synonymous for the word of God. God is speaking through Amos about the condition of His people. God held His measure against Israel to see if they were “straight,” and He measured it against His standard and not theirs.

The wall built with a plumb line is figurative of the kingdom of God in Israel. God will no longer spare them for their idolatry and rebelliousness. The people did not stand righteously or uprightly before Him when He measured them against His word. How righteous the people may have thought they were; how righteous they seemed in their own eyes meant nothing to God. God has a standard and He will no longer spare them as He did the previous two times in answer to Amos’ prayer. God’s mercy has limits. Amos understood the message of the plumb line and knew not to pray for the people a third time.

Against whom is God measuring His plumb line today? Verse 8 tells us it was among His people. It is God’s children who are subject to the test. God's building tends toward holiness, towards carefulness, towards graciousness, to the praise, glory, and honour of God.

7:7,8  The contemporary prophet Isaiah also uses the simile of a plumb line – Isa 28:17 – to speak of the way in which Israel were to be measured.

7:14        In Amos 1:1 we learn that Amos was a herdsman. Now, because his message is not liked, he reminds the king that his being a prophet was not his own choice. Rather God have moved him to speak. We, in a similar way, are called of God. Whilst we are not inspired by God we still have responsibilities to testify to His truths.

7:2,5   The twofold questions “by whom shall Jacob arise?” is an indication that the prophet is saying that the sins of the nation are such that they are unable to save themselves.

Amos 7:11,12-17

“… Israel shall surely be led away captive out of their own land…”

Amos prophesied the Babylonian captivity, but also predicted Israel’s restoration (Amos 9:11,12), The earthquake he speaks of in Amos 1:1 archaeologists record to have literally occurred circa 750 BC. With an intensity of 8 or higher!  

Uzziah was King of Judah and the evil Jeroboam II was King of Israel (2Kin 14:23,24) at this time. Amos prophesied that God would rise up against the house of Jeroboam, and Israel would be taken into exile. Judgment was also executed upon Bethel (cf. 1Kin 12), against which Amos also prophesied (Amos 3:14: 5:5,6).

Amaziah, the idolatrous priest of Bethel, began his attack against Amos by sending a letter to King Jeroboam of a possible conspiracy by Amos against the King and Israel. He tried to silence Amos perceiving him a threat to the temple at Bethel, and to the stability of the nation (Amos 7:10,11). Amaziah told Amos to go back where he came from, which was from the Southern Kingdom of Judah, in Tekoa. Amos told him he was in Israel solely on God’s command (v. 15).

Amaziah’s false accusations against Amos backfired with pronouncements against the house of Amaziah (Amos 7:16,17). God demands righteousness and justice. The plumbline (Amos 7:8) God used to measure His people by His Word was no longer upright (upright actually means righteous!); He could no longer stand all the evil and corruption and there was no further remedy for Israel.

God's judgment against those who try to silence what He has decreed might stand as a caution against our tendency to try to falsely accuse and silence the “unpalatable” voices of those who might just want change in those areas in which we have been found wanting.

7:2 in speaking of the “king’s mowings” which came before the “latter growth” we are being given a little information about the way that “grass” was cut. There were two (at least) crops. However this plenty was going to be devastated by the caterpillers.

7:6 So Yahweh responds to the appeal for mercy spoken by the prophet. We might think for ourselves about which other servants of God appealed to Yahweh that He might change His mind and were heard. Amos is not the only one whose request was heard.

7:1 the “grasshoppers” represent a nation that would come against Israel in the same way that Joel speaks of invasions – Joel 1:4.

7:2-9 the nation had sunk so low that God was punishing them. It seemed that there was no remedy. This prompted Amos to question how Jacob (the nation) would survive. God repented but did not change His standards. The plumb line (:8) represents God’s yardstick by which He will measure. The fact that he repented and did not bring the judgment immediately does not mean that the people are no longer responsible for their actions. It is because God is merciful that He was allowing more time for repentance.

7:1-6 God showed Amos how He was going to bring judgment on Jacob. When the prophet saw the consequences of the devastation in the vision he pleaded with God that the judgment might not happen. God repented.

Can you think of other occasions when God responded to the request of a faithful servant?

7:14  Here and  1:1 Amos speaks of his lowly background. It was against that lowly background that God called hi m to service. Elsewhere – 1Cor 1:26 – we see that God is not concerned with status. In this respect the Creator differs from us. You might like to think of who else in both the Old and New Testament fell into the category of being a “nobody” who God called.

This is important to appreciate when we consider “why me?” It is not status but a willingness to serve Him that is the criterion that God uses.

3 v.1 - The concept of good works is prevalent in this letter. - 2:14, 3:1,8,14 - It is clearly an important aspect of our walk in the way of truth. See also Job 22:2, 35:7,8, 2Cor.9:12-15

1:6 - 9 The qualifications of the elders that Titus was to ordain. We might ask how such attributes fit in to ecclesial life today.

1:6 blameless 1 Timothy 3:2
husband of one wife 1 Timothy 3:2
faithful children 1 Timothy 3:4

1:7 blameless 1 Timothy 3:2
not given to wine 1 Timothy 3:3
no striker 1 Timothy 3:3:3
not greedy of filthy lucre 1 Timothy 3:3

1:8 lover of hospitality 1 Timothy 3:2

1:9 holding fast the faithful word 2 Timothy 1:3

2:14 'peculiar people' is a phrase used twice in the New Testament.
Titus 2:14 peculiar people
1 Peter 2:9 peculiar people

But it has its origins in the Old Testament.
Exodus 19:5 peculiar treasure
Deuteronomy 7:6 special people
Deuteronomy 14:2 26:18 peculiar people
1 Chronicles 29:3 proper good
Psalm 135:4 peculiar treasure
Ecclesiastes 2:8 peculiar treasures
Malachi 3:17 my jewels

If we are God's 'jewels' how do we view our brethren as sisters? Do we value them in the way that we would value precious stones?

3:5 'washing of regeneration' - see Ephesians 5:26 to show that the regeneration is of the Word.
3:6 'shed ...' the same Greek word used Acts 2:17 to speak of the giving of the holy spirit.

Notice the emphasis that Paul makes about the dangers of the 'circumcision'
1:10 14. We might have thought that those who had been brought up on a familiarity with the Scriptures would have led the way in teaching sound doctrine - but is was not so. The Jews, so hide bound by their traditions, wrought havoc with the gentile babes in Christ.

2:10 Whilst we might think the word 'purloining' carries the sense of pilfering or something fairly innocuous we should be aware it is the same word translated 'kept back' (Acts 5:2) so clearly it is a serious, not trivial, matter.

3:9 The 'genealogies' Paul speaks of would relate to the ways that Jews would appeal to their pedigree as if this were some guarantee of spirituality or the correctness of their position. This further reinforces the point we made (Chapter 1)

1:14 Whilst we are unlikely to give heed to 'Jewish fables' it is quite likely that we will give heed to 'Commandments of men'. We must measure what we hear against the teaching of Scripture.

2:15 That Titus was to 'rebuke with all authority' would indicate that some of the things that he was to 'set in order' (1:5) relate to the issues raised in the previous verses in this chapter. So we may conclude that there were problems with 'aged men' 'aged women' 'young women' 'young men' 'servants' - which indicates problems in every section of the community.

3:12 So Titus was planning to go and visit Paul in prison in Rome. We do not know whether he ever got to Rome to see Paul but the little comment here indicates that was his plan. Small details like this help to fill out our understanding of the lives and activities of individuals in Scripture.

1:5 Paul left Titus in Crete on his way to Rome (Acts 27:7) when he passed by Crete.

2:10 'fidelity' is actually the word 4102 which is translated 'faith' elsewhere in Titus  (Titus 1:1,4,13 , 2:2, 3:15)

3:12  Nicapolis means 'City of victory'. There were several cities of this name. The one here referred to was most probably that in Epirus, which was built by Augustus Caesar to commemorate his victory at the battle of Actium (B.C. 31) 

The hope of eternal life: 3:3-8 - (I think the RSV helps to clarify this faithful saying) - For we ourselves were once foolish, disobedient, led astray, slaves to various passions and pleasures, passing our days in malice and envy, hated by men and hating one another; but when the goodness and loving kindness of God our Savior appeared, he saved us, not because of deeds done by us in righteousness, but in virtue of his own mercy, by the washing of regeneration and renewal in the Holy Spirit, which he poured out upon us richly through Jesus Christ our Savior, so that we might be justified by his grace and become heirs in hope of eternal life. The saying is sure.

 3:3 Reflection on our past makes it easier to appreciate what a hopeless situation we all were in before accepting Christ.  

1:1 We often say that we have ‘the truth’ and indeed we have. However having ‘the truth’ does not give us licence to ride roughshod over the feelings of others. The ‘truth’ is ‘according to Godliness’.

2:8 ‘Sound speech’ is not speaking about our doctrines correctly, though that would be included. ‘Sound speech’ is speaking in such a way in all aspects of life that those who are opposed to the gospel cannot fault what we say, even though they might like to do so. Rather like the Chaldeans realised that they could not find fault with Daniel’s words even though they disliked him – Dan 6:4

3:9 In encouraging his audience to ‘avoid foolish questions’ Paul is also talking to us. How often do we degenerate into arguing about things that Scripture is silent upon?

1:13-14 There comes a time when severe action had to be taken n ecclesial life. However the ‘rebuke’ was designed to restore the one in error. It was not simply a censure that would alienate the one in error.

3:15 This is a very powerful salutation "All those who are with me send you greetings." All the fellow-workers who are with Paul at this time send greetings to Titus. (It appears that there are more with Paul now than when he wrote the second letter to Timothy.) (2Tim 4:21) "Greet those who love us in faith" Titus is asked to convey the greetings of Paul and of those who are with him to all those who share the same faith and teaching. "Grace be with you all" God's love be upon all the believers in Crete who would have heard this letter read in the first century, and to all true believers who over the centuries have read this letter, that it may fill the hearts of all those with peace and joy.

1:2 God promised eternal life before the world began (KJV); before the beginning of time (NIV).  This is the same language as that found in 2Tim 1:9.  The question is, to whom would God promise eternal life before those stated conditions?  Would that apply to Himself or His angelic host?  I think that the NASB translation makes more sense when it says: long ages ago.  This allows for the promise to be made to the first man (and woman) - which it was.

1:13     Notice that the brethren were to be ‘sound in the faith’ not ‘sound brethren’ It is their faith that is key. Their presentation of the gospel had to ring true.

Titus was a Greek convert. He was sent to Crete by Paul to sort out the corrupt influences that had crept into the ecclesia there. The Cretans had a poor reputation in the surrounding areas (1:12). In fact, there emerged an expression, to Cretanise, which was synonymous with to lie.

Titus 2:12 So Paul taught Titus that we cannot live a monastic life. Rather we have to live the gospel in the world in which we find ourselves.

In Titus 1:10 there's two types of "insubordinate" teachers mentioned. 1) Idle talkers, and 2) deceivers. The one isn't careful what he's talking about, but says it anyway. The other gives thought to carefully crafted lies. The second might seem much worse that the first, but in both cases the damage is done as soon as the words leave the tip of the tongue. The only remedy, Paul says, is to bung their mouths up (1:11). This is done firstly by a sharp rebuke (1:13), then followed by giving a better example (2:7-8), a second rebuke and finally rejection from the group if they stubbornly continue to be divisive (3:10-11). This might all seem harsh except for when we think of the salvation of the young believers that was at stake.

PURE AS THE DRIVEN SLUSH

Paul, understanding the short comings of human nature, urges this young brother Titus to stand fast in the word of God and teach by example & doctrine, the right way to live a life in Christ.

We also need this kind of reminder, of how to live Godly lives in a corrupt world, and so much more, as we see the day of Christ's appearing grow closer. Let us take head to these words and conquer ourselves ... rather than the world.

3:11 The reason for avoiding endless questioning on things that cannot be answered is that such activity destroys faith.

1:8  The bishop who was a ‘lover of hospitality’ was not one who loved for other people to be hospitable to him. Rather he was the one who loved to show hospitality to others.

1:11    In telling us that the Jews – and doubtless others – preached their message ‘for filthy lucre’s sake’ indicates that they did not even believe what they were preaching. Rather, it seems, they were hired – Like Balaam – Deut 23:4 – to subvert the disciples.

1:6    ‘The husband of one wife’ does not imply that there were brethren with more than one wife. Rather it is speaking of the situation where a brother may have been divorced and re-married.

2:9       ‘obedient’ means ‘in subjection’ so the way that we should treat our employers enables us to practice and develop the mind of Christ for we are to be ‘subject  one to another’ 1Pet 5:5. So our work environment should help us to become more like Jesus.

1:4   The only places where we find Grace, mercy, and peace together in greetings are in other personal letters – 1Tim 1:2, 2Tim 1:2, 2John 1:4

3:9      The fables and genealogies is a topic Paul returns to when speaking to his other son in the faith – 1Tim 1:4. We see that the problem Timothy had to contend with at Ephesus was common throughout the first century church

2:10      When we realise that the word “fidelity” is the word elsewhere translated “faith” we see that behaviour and belief are closely related. It is inconsistent to say one believes whilst behaving as if one does not believe. Integrity should be the consequence of faith.

Titus 3:2

“To speak evil of no man, to be no brawlers, but gentle, shewing all meekness unto all men.”

People love to talk about and listen to other people, especially if it is something bad. There is this strange delight in digging up dirt and circulating false reports, especially if it concerns those we do not like. Deep down inside, we don’t want to know the truth, after all, why spoil the juicy stories! If we are honest with ourselves, we will admit that, at times, we have been guilty of this same thing (v. 3). We break Matt 18:16, that at the mouth of two or three witnesses every word is to be established; likewise, 1Tim 5:19. This command is as plain as, “thou shalt not murder,” yet, it is trampled under foot when we relate to another the perceived faults of a third party, when this third party is not present to answer for him or herself.

The context of this verse, though, is not about speaking against evil. Is it wrong to speak against the evils of Adolf Hitler, or the Russian Gulag slave camps, as history records? (cf. Exo 22:28; Acts 23:4,5; 2Pet 2:10).  

Speak is the Greek word, blasphemeo, # <987>, (our English word, blasphemy) “to vilify impiously: - (speak) blaspheme… defame, rail on, revile, speak evil.” This passage teaches us not to blaspheme, slander, revile, or defame anyone (cf. Exo 22:28; 2Pet 2:9-12).

So, why do we fail so miserably at times with this straightforward command? Is it from spite? Is it from envy? Is it to minimize our own deficiencies? Is from a malicious intent to injure their reputation and add to our own? If our answers are “no” to any of these questions, then why do we do it, knowing it occasions so much misunderstanding, so much ill-will, provokes so much evil, so much distress, so many tears, not to mention the penalties  attached to these sins? This sin of speaking evil is classed with thieves, murderers, etc, (Lev 19; Eph 4:31; cf. Psa 15:1-3), and they that continue to do such things will not inherit the kingdom of God (1Cor 6:9-11; Rev 22:15).

Further to Sis. Valerie's post above: may I offer a possible reason why the fleshly nature so loves to indulge in derogatory gossip. There are two ways in this life to raise your standard of behaviour and become more righteous in the eyes of others: the hard way and the easy way.

The hard way involves a massive amount of personal effort and self-discipline in order to raise one's standard of behaviour and level of personal righteousness. This was the path taken by our Lord: at all times he was (and had to be) ever conscious of every action and thought he had, and had to keep all his thoughts and actions in accord with his Father's will and laws. A MASSIVE task whichever way it is looked at.

The easy way is to put others down, so that in the process you are perceived to be better in the eyes of those you are talking to than those you are (as Sis. Valerie points out) blaspheming. The source of this behaviour is the pride of life, which was the root cause of the Fall in Eden.

1:4-5   The detail in this chapter tells us that there must have been a number of ecclesias in Crete before Paul left Titus there as his job was to “ordain elders” in what were established groups of believers. There is no New Testament evidence of any preaching in Crete though there were men from Crete in Jerusalem at Pentecost –Acts 2:11. So we might conclude that some of them went back to Crete carrying the gospel. Message/

1:7      the “bishop” had a great responsibility. He was to guide the ecclesia over which he had been given the oversight. However this was not to be done by imposing his own will on the brethren. Whist it is all too easy to feel that what we want is right the bishop – and we – must allow God’s word to instruct us, not our own preferences.

3:1 We need to be careful that our willingness to be subject to the powers that exist – authorities etc. – that this does not slip into us joining such organisations, however laudable their aims might seem. True believers are citizens of the kingdom of God –Eph 2:19 – and having given their allegiance to Christ are not free to share that allegiance with other organisations

1:2 we live in a world full of dishonesty and deceit. The danger is that we may start to imitate what we see and hear around us. It is only through repeatedly reminding ourselves what our God is like and how he behaves that we can, hopefully, become immune to the world’s dishonesty. The only way we can learn about our Father is to read about Him in His word and learn from the man examples of how he speaks and behaves.

3:9 What do we think are “foolish questions” in our day? Any questions r speculation that calls into questions the authority of God would fall into this category. We would reflect on the consequences of the question and if any answer violated God’s authority or His word, then we would not ask the question. Not because we are timid about the answer. Rather because there are certain things which are true which rule out the benefit of discussing contradictory ideas

2:4-5 The example of a faithful life is an excellent way to teach. There is no value in telling others how they should behave if we do not already behave in the way that we are expecting of others.

In fact the power of faithful example cannot be overstated!

1:13  When error is being presented there eventually comes a time when a sharp rebuke is necessary. It serves to indicate to others the seriousness of the matter even if it does not affect the way the one being rebuked responds.