Comments for November 30

7 v. 10 - This action clearly has God's approval. We should be careful how we view human life. We live in a century where, with God more or less forgotten (and often misrepresented where He is remembered) there is a great deal of respect instead for human life, believing life to be a right, rather than a gift from God. We should recognise that God often instigated the removal of human life, or at least, as in this case, approved of it. There is no point in a life if that person will not turn to God. Such a life is dispensable in God's sight. God's views are views we should try to adopt. This may provide some with a problem, but it is definitely one we should tackle.

7:3-6 This discussion between Esther and Ahasuerus would indicate that he was unaware of Esther's Jewishness - we might think that Haman did not know she was a Jewess either.

Est 8 - Being ham strung by his own laws - the laws of the Medes and Persians could not be changed - Daniel 6:8 - Ahasuerus had to work out a plan which allowed for the law to be circumvented.
How often are we compromised by something we have said that we will not retract? We may make silly rules in our lives which we feel are inviolate only to find that we would be better without them.

ch.8 - We see that again by the action of a few the future of God's people is made sure.

7:10 The death of Haman who devised such an evil plot against the people of God highlights a fundamental point. Just because the evil seem to prosper it does not mean that they will always prevail. This concern is often seen in the servants of God. 'Why do the evil prosper?' we say (Psalm 37:35-36)

Whilst we might have thought that Haman was only interested in destroying Mordecai, or even just the Jews in Babylon 8:9, in advising that the letters were to be sent to all the 27 provinces, indicates that Haman's intention was to kill all the Jews wherever they were in the kingdom. So, like Pharaoh before him, he was seeking the total destruction of the Jewish race. He was doomed to failure. Maybe it is this that his 'friends' (6:13) understood.

7:7 The king's behaviour at hearing of Haman's plan would imply that he had not thought through the implications of what he had already agreed to. Was his anger because he had a feeling for the Jews or was it because he felt that Haman had misled him?

8:2 Do we conclude that Israel were serving God under Ahasuerus and that is why Mordecai was set over Haman's house? Deuteronomy 28:1 shows that Israel would be 'above' if they were faithful.

Esther 8:15. Mordecai is given Royal honors in the form of apparel. The Persian Kings wore robes of blue (purple)  over another garment of blue (purple), striped or mixed with white. Here in type, the Lord Jesus Christ is proclaimed King. Blue signifying His heavenly origin, white His righteousness, and purple His royalty.

7:8 Haman's reaction - to plead for mercy from Esther - is most understandable. However his actions are completely misunderstood by the king! In a similar way when Haman had requested that all the Jews be killed (Est 3:8-9) the king had completely misunderstood the actions of Haman.

8:3,5 speaking of Haman as "the Agagite" confirms the link with Saul's dilatory behaviour (1Sam 15:9) given we have already seen (comments on Chapter 2) the genealogical parallels between Mordecai and Haman.

Mordecai was wise. He knew they couldn’t reverse Haman’s law – but they were able to fight for their lives on that day.  Surely God had led Haman to make this decree so that the legal loophole was available. God would not suffer the Jews to be destroyed.

7:6 - Esther refers to the enemy Haman as the adversary. 7:10 - Haman is hung in place of Mordecai who like Christ does not see corruption.

8:1 - with the adversary defeated, Mordecai is now properly clothed and fit to be in the king's presence. 8:4 - Esther has the sceptre extended a second time.  The original law which offered no hope for the Jews remains on the books but in 8:9, with the king's approval, the hand of Mordecai writes a new law that offers all God's people an opportunity to be saved. With Mordecai's help, they prevail against their enemy (symbolic of sin and death?). The actual deliverance as we read in 8:12 would take place on a later day. In 8:15 Mordecai leaves the king's presence with full honour. Now he wears a large crown of gold, royal garments of blue and white, and a purple robe (symbolic of Christ after the resurrection?). Note there is no mention of Esther attaining a large crown, etc. Perhaps the royal drapes of the king's garden in chapter one foreshadowed this event. It is at this time the capital city has a joyous celebration.

8:4 Once again the heart of the King was touched, the golden sceptre was extended toward Esther, and, rising from the floor, she stood before the King to make her petition. The way was now open.

Mordecai dictated his requirements to the scribes of King Ahasuerus (Xerxes).  They wrote an edict in the king's name, proclaiming a day in which Jews, throughout the entire king's provinces, could kill and plunder those who would offend them (8:9-11).  That day was the thirteenth day of the month Adar (8:12).  Adar is equivalent to February/March in our calendar.  The edict was written in the month of Sivan (8:9) which equates to May/June.  (Sivan and Adar are Babylonian names adopted by the Jews in exile and kept afterwards). Therefore, the people in the provinces had quite a bit of time, between Sivan and Adar, to contemplate their coming fate.  No wonder many of them converted to Judaism to save their skin (8:17).  Nevertheless, there were still many people who tried to oppose the Jews and died in Adar: 500 in the palace at Shushan (9:6), (and a further 300 a day later 9:15); Haman's ten sons (9:14) and a another 75,000 in the provinces (9:16).  The feast of Purim is celebrated today by Jews to remember the events of Esther.  Boisterous parties in which participants dress up in fancy costumes are common.  A traditional food eaten at Purim is hamantashen which are three-cornered shaped cookies with a sweet filling at the center (commonly poppy seed or prune).  The shape of the cookie symbolizes the three-cornered hat that Haman was supposed to have worn.

7 So now Esther’s banquet is taking place – no mention of wine or excess, just a simple appeal for the people of God.

8:17 It appears that Esther’s feast lasted only one day – it was a ‘good day’ – which contrasts markedly with Ahasuerus’ feast which lasted 120 days – Est 1:4

After the kings' edict was sent out to all 127 provinces, many people converted and became Jews to avoid the coming destruction (8:13,14,17).  Some, today, heed the word of the coming destruction and seek salvation through Jesus.  But, people can only act if they hear the warning.  It is our job to tell them (Mark 16:15,16; Rom 10:14).

8:3 Whilst the record here seems to simply speak of a conversation between the king and Esther it clearly was another occasion when Esther risked her life by going in to the king’s presence uninvited,. Looking at Est 4:2 5:2and 8:4 we learnt that the golden sceptre was held out to the one that the king was willing to accept into the palace uninvited.

A SOLID FOUNDATION

Up until now Haman had been all too pleased to place all his confidence in his own abilities, riches and position. He also placed much of his confidence in the king, who appreciated Haman's abilities and riches. But suddenly it all fell apart. Everything that Haman had hung his hopes and confidence on collapsed in a sudden and deathly blow. From the king's top man, Haman plummeted to the position of the king's least favourite prisoner. Haman's plans, dreams and glory were all dashed. As far as the king was concerned, Haman was as good as dead. So Haman did the only thing he could do under the circumstances - he begged Queen Esther for mercy. "But Haman, realising that the king had already decided his fate, stayed behind to beg Queen Esther for his life." (Est 7:7) Haman's compromising position only made things worse, and within hours he was dead.

I could ask, where do we turn when things go wrong? But I won't. Instead the question I want to ask is whether we build our lives on things that will fail, or if we build our lives on things that will hold out no matter what changes. Haman's trust in people, position, power and riches gave way too easily. Ours will too if that is where we put our trust. But Esther's trust in God won through in every circumstance. God never changes. He does not let us down. Building a life of confidence in God will see us though no matter what happens.

7:4   The RV for ‘enemy could not countervail …’ has ‘could not have compensated for …’. Esther is challenging Haman’s offer to pay 10,000 talents. She is suggesting to the king that Haman does not have the money that he is offering and, therefore, implies to the king that Haman is making a false claim that the king should test.

7:5 The king’s response seems to indicate that he had not connected Haman’s decree with Esther and her nationality. One wonders whether the thought of the extra income which would accrue from Haman’s decree clouded his judgement to such an extent that he had not thought about Esther’s nationality.

8:1 So, despite Mordecai’s influence on Esther, she had not mentioned her relationship with him. That is important for the deliverance of the Jews. Had Mordecai’s relationship with Esther been known to the king he may well have just spared Mordecai and the rest of the Jews would have perished. Better it is to appeal to principles rather than seek favours.

Est 7:2,7,8 - "wine" perhaps an echo of shed blood; V.2 - up to half the kingdom reminds of the daughter of Herodias (Mark 6:20-24) and the exiting of the old (Gal 3:13) and the entering in of the new covenant which offers hope; an obvious difference is John the Baptist was heralding that which was righteous while Haman was evil and perhaps a personification of sin.

Est 7:3 - "life" [Heb. "nephesh" (5315) means "a breathing creature human or animal, life" (often translated as "soul")] perhaps reminds us of the day of resurrection; Esther doesn't just ask for her own life, she is concerned about her extended family and their well being - we should have that same concern.

Est 7:6,8,10 - V.6 - sin is to be killed; V.8 - "was fallen" [Heb. "naphal" (5307) meaning "to fall, die", etc.]  the old order (bondage to sin and death) is replaced with the new covenant offering hope; V.10 - the "gallows" [Heb. "ates" (6086) means "a tree, wood, gallows"] were meant for Mordecai (perhaps a type of Christ) but he achieved victory and it was the enemy that was destroyed (Heb 2:14;Gal 3:13).

Est 8:1 - Mordecai is newly clothed (Est 4:1,4;6:11;Zech 3:3-4) and given authority Haman had (Est 8:2) which reminds of Christ who conquered sin and death and heals us (Isa 53:4,5,11). 

Est 8:8 - no document written in the king's name can be revoked perhaps reminds us of God not changing (Mal 3:6;Matt 5:17) and Christ not abolishing the law but fulfilling it with a provision so believers have hope of life everlasting.

Est 8:9;Est 3:12 - some feel 70 equals perfect spiritual order and/or the Gentiles; there were 70 days after the decree of Haman was issued; there were 70 nations; there was 70 years of Babylonian captivity, etc. Est 8:9 - the new covenant message of hope is written and available for people throughout the world.

Est 8:10-11 - Mordecai acted with the authority of the king just as Christ acts with the authority of God; thanks to Christ we can through grace achieve victory over the wages of sin (Rom 6:23;Heb 2:14;Titus 1:2;3:7;1Tim 6:12;Phil 2:12) , fight the good fight of faith and work out our salvation so we might have life eternal.

Est 8:13 - perhaps this reminds us of how believers fight against sin and must be ready when Christ returns. Est 8:15 - with Haman killed, Mordecai (seemingly a type of Christ) now wears royal colours of blue (perhaps refers to healing or heavenly origin or the word), white (perhaps refers to righteousness), fine linen of purple (purple emphasizes royalty or the priesthood with red and blue mixed), a great crown (5850) of gold more impressive than Esther's (Est 2:17) crown (3804) which was perhaps a circlet or diadem. Est 8:15-16 - there is a joyous celebration in the capital which perhaps reminds us of the great joy there will be when Christ returns (Acts 1:9-11;Isa 2:2-4;Isa 11:1-12). Est 8:17 - this perhaps echoes the world wide celebration that will include Jew and Gentile nationalities who become heirs to the promises (Gal 3:8,16,26-29;Gen 12:2,3,7;13:14-17;22:17-18;Heb 11:13,19).

8:15   The city of Shushan rejoiced but there was a time when it was perplexed – Est 3:15. The blessing of Israel came upon the gentiles when the Agagite (Amalakite) was destroyed drawing on the command given to Israel to destroy Amalek Exo 17:14

Comparing the deaths of Agag and Haman the Agagite reveals some ironies. In the former case Agag came before Samuel "delicately" (AV; the Hebrew ma`adan/ "happily", "delightedly"). The same word is used of food is used of food, so one wonders about how he acted, but we get the point. He wanted to sweep away the fact that he had tried and failed to wipe out the people of God 1Sam 15:32-34. In the latter case, Haman is at a party given by Esther; he has just been humiliated and warned by his wife that he will not prevail expecting to see Mordecai hung, it is the second day into the event

Est 6:12.
in Haman's case we find him also making a supplication before the queen, which sounds his own death knell. Once the events were determined each of these men found themselves on the wrong end of God's judgement. This is harks back to the prophecy made through Balaam (against his own will, irony of ironies) in Num 24:5-7. Indeed "how goodly are thy tents o Jacob"!
In all of these examples, Yahweh's will triumphs over men. 

8:9-10  The way that the scribes wrote according to what Mordecai said in the king’s name makes it very clear that the elevation of Mordecai was not just “for show”. He truly had the status of one in great authority in the kingdom.

THE LIVES OF MY PEOPLE

Esther and Mordecai were safe. Haman was dead and they both had the king's royal protection. Now, even though there was still a decree out that allowed all people to kill as many Jews as they could on a particular day, Esther and Mordecai were safe. But though they were safe from the threat of death, Esther was still desperate to secure the safety of her people. "Esther again pleaded with the king, falling at his feet and weeping. She begged him to put an end to the evil plan of Haman the Agagite, which he had devised against the Jews." (Est 8:3) She said, "How can I bear to see disaster fall on my people? How can I bear to see the destruction of my family?" (v.6)

Like Esther, we cannot be satisfied with just having salvation ourselves. There are others who are still dying in their sin. They may be family, school friends, work colleagues, neighbours, people in our churches, or people we know socially from sports or social activities. They need to be saved from sin and death too. We need to approach God and ask him to move in the lives of the people we know so that they can come to know him and the offer of his salvation.

So let us have the passion of Esther who begged for the lives of the people around her. After all, how can we bear to see disaster fall on the people around us?

7:9    Harbonah’s suggestion that Haman should be hanged on his own gallows is an example of the Biblical idea Prov 26:27 Whoso diggeth a pit shall fall therein: Not that Haman had dug a pit. It is the principle which we see.

A ring to rule them all

The King had given his ring to Haman, and now took it from Haman to give to Mordecai. There is obviously a point being made here. Haman had used the ring to seal the doom of the Jews, now Mordecai could use it to save them. In Gen 41:40-44 the Pharaoh gives Joseph his ring, in confirmation of his new status, and this is what it tells us about the power bestowed on the wearer of that ring:

Thou shalt be over my house, and according unto thy word shall all my people be ruled: only in the throne will I be greater than thou. And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt. And Pharaoh took off his ring from his hand, and put it upon Joseph's hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck; And he made him to ride in the second chariot which he had; and they cried before him, Bow the knee: and he made him ruler over all the land of Egypt. And Pharaoh said unto Joseph, I am Pharaoh, and without thee shall no man lift up his hand or foot in all the land of Egypt.

Notice that exactly the same event happens with Mordecai (see Est 8:2,15) From this passage we can see what it meant when the King gave Mordecai his ring, and why it says in Est 9:3 "...the fear of Mordecai fell upon them."

8:9-10The way that the scribes wrote according to what Mordecai said in the king’s name makes it very clear that the elevation of Mordecai was not just “for show”. He truly had the status of one in great authority in the kingdom.

 Est 8:9 – We can see the hand of God continuing to work in the life of Esther and Mordecai to ensure the continuing witness of the seed of Abraham.  The Jews continue to this day, to be a witness to the existence of God and that he is the only true God and saviour (Isa 43:10-11). 

On the 23^rd day of the 3^rd month the King approved that Mordecai write a letter reversing the letter written in the King’s name by Haman on 13^th day of the 1^st month (Est 3:12). 

The evil intent of Haman’s letter was to eliminate the Jews from among the citizens of the empire.  However, exactly 70 days later the letter written by Mordecai (Est 8:9) provided the means of deliverance.

Mordacai’s letter bought light, gladness, joy and honour to the Jews (Est 8:16).  They were also joined by proselytes who “became Jews” (see, Est 8:17; Est 9:27).  God had hidden His face from the Jews, yet how merciful was he to the wayward seed of Abraham.

The prophet Daniel revealed a prophetic 70 week period that was to conclude with the covenant being confirmed with many (Dan 9:27).  This 70 week time period was to conclude with bringing a finish (mrg. or restrain) transgression, make an end of (mrg. or seal up) sins and to make reconciliation for iniquity (Dan 9:24).  How merciful and gracious is our God to underserving humanity in giving His only son as a sacrifice for sin.

8:2      The elevation of Mordecai over the house of Haman, as specifically mentioned here, is a pattern of how Israel will, when Christ returns, be no longer the ‘tail’ but will be the ‘head’ as prophesied in Deut 28:13

7:9 Harbonah's suggestion seem to come quite spontaneously. He was aware of Haman's,plan with the gallows and was quick to suggest it be used on Haman instead of Mordecai. Was it that Mordecai was more respected by the king's servants than Haman. Haman was a proud man, did he abuse his power over the other servants of the king, while Mordecai was humble and sought no power. Did the eunch see this and was more than willing to help remove Haman. 

As we have read through Esther it is obvious the memorial name is not found. However it can be found if we look, for it is "hidden".

Deut 31:16-18 tells us that Yahweh would hide his face from Israel when they turn their backs on him but of course he would still be there looking after them he would be "hidden".

In fact his name IS found in Esther it is simply hidden. In the Hebrew the letters of his name are spelt out in bold. YHWH sometimes forwards and sometimes backwards HWHY.

Est 1:20

Here Yahweh is found in "all the wives shall give". and it is Yahweh backwards because he is turning back and overulling man. Man tried to rule women here but Yahweh made Esther rule men!

Est 5:4 here it is found spelt forwards so he is ruling man and controlling Esther and is found in "let the king come this day unto"

Est 5:13 "availeth nothing" Yahweh backwards he was over ruling Hama gladness and overuling his plot.

Est 7:5 "who is he and where is he" Yahweh backwards here but is spelt EHYHE so is the same forwards and backwards.

Est 7:7 "evil determined against him" yahweh is forwards here signifying that he is ruling and bringing about an end which was to bring esther and Mordecais plan forward.

Also of interest is that when his name is forwards it relates to a Jew and backwards a gentile.

http://www.therain.org/appendixes/app60.html

http://nazarenespace.com/profiles/blogs/the-name-of-yhwh-encoded-in

8:6   Esther, in the secure location of the king’s palace, was doubtless protected from the decree of the king. However she shows her true allegiance. Rather like Moses’ choice to forsake the wealth of Egypt and associate (fellowship) his suffering brethren – Heb 11:24-26

8:17       The way in which many “became Jews” foreshadows what will happen in the kingdom when Israel is the first nation – Zech 8:17

8:7     Whilst it was Esther who went in to appeal to the king it is evident from a close reading of the record here that Mordecai was with Esther in front of the king at this time.

8:15       The city rejoicing was actually the people. This way of speaking is used a number of times in scripture. An example is 1Kin 1:45

7:10 the death of Haman by hanging matches the deaths of the two servants who plotted against the king –  2:23

8:5 It was common knowledge that the laws of the Medes and Persians could not be changed. So, unable to change his decree; the king had to write another decree giving the Jews the right to defend themselves. If the original decree had been rescinded then there would have been no bloodshed. However, because of the unchangeable decree blood was shed. Making binding rules that do not take account of changing circumstances and then feeling obliged to upholding those rules is madness. But we do it from time to time! We cannot foresee the future so should avoid making rules which we consider to be unchangeable when we make plans.

7:8 the fact that the king had not thought through the implications of his promise to Haman serves as a warning for us. It is all too easy to make snap judgments on matters only to discover unpleasant and damaging implications follow. Wise counsel is to think through the implications of what we are planning before committing ourselves to what might be a foolish course of action.

8:5  Mordecai must have realised that the decree could not be “reversed” so why did he ask? Maybe because he could not see a solution to the problem so he asked the king in the hope that the king would come up with a way of reversing the consequences of the decree he had signed at the behest of Hamm.

7:5 The king could easily have just granted Esther her request. But no. He was livid that anyone would think to destroy Esther’s kindred. So the king goes further than simply seeking out Haman.

v.17 - The pride of Edom having been condemned, we now move on the tell of the joy that was to be enjoyed by those whose pride is abased. Obadiah reads as a very dour and negative sort of work until this point, but the last 5 verses contain real hope for Israel.

The prophecy of Obadiah is against Edom - who is Esau. Edom had a perpetual hatred against Israel Ezekiel 35:5 even though he was his brother. Israel had been instructed to not meddle with Edom Deuteronomy 2:5 when they were entering the land of Canaan. However, despite this Edom had always been antagonistic to Israel. Hence the judgement through Obadiah.

v.2-6 - The Bible has much to say against pride, which has to be the most dangerous of all human emotions, and the most anti-God of all the things that we have and do. Humility, the opposite of pride, is the requirement of all those that are to be saved. Pride is something we must fight in all its guises.

I commented, when we looked at Jeremiah 49 that Jeremiah quoted the words of Obadiah. It has been suggested to me that Obadiah and Jeremiah were contemporary. Can anyone provide Biblical evidence to show this? I have tried to find support for this idea by asking brethren with no success as yet.

:12 Edom was told 'thou shouldest not …' indicating that Edom rejoiced over the calamities that God brought upon Judah. Just because the judgement is from God we cannot presume to rejoice at the suffering that flows. Nor should we rejoice over a brother who has fallen. We might say we do not rejoice - but sometimes we are inwardly satisfied because we feel that the brother deserved to fall. We should think carefully how we think of our brethren especially when they have problems and fall short of the high calling in Christ.

:18 That the house of Jacob would be a fire will be fulfilled (Zechariah 12:6) when the kingdom is established.

Obadiah 19. This verse points forward to the day when Israel, in its entirety will be given the land of Cannon, as promised to Abraham. The country will stretch from;
       SOUTH: “They of the south” The area given to Simeon, Issachar, and Zebulun.
       EAST: “The plain of the Philistines” The maritime border of the land with access to the sea.  
       NORTH: “The fields of Ephraim and Samaria” The country of the Northern Kingdom.
       WEST: “Gilead” The land on the other side of Jordan.

1:12 The way that Edom rejoiced over the destruction of Jerusalem is appealed to in Psa 137:7

Obadiah means Yahweh's servant. His prophecy is essentially against Edom.  Jeremiah also has a prophecy against Edom (Jer 49:7-22).  It is difficult, though, to place these two prophets as contemporaries with certainty.  Jeremiah prophesied about 627-585 BC.  Obadiah's time could place him earlier than Jeremiah at around 841 BC; or, alternately, contemporary with him at around 586 BC.  One of the LORD's complaints against Edom is that they stood by in glee as they watched Jews being deported to Babylon (vs.11,12).  Some commentators suggest that the Edomites actually aided the Babylonians.  It is not certain which deportation is being mentioned; the first in 598 BC, or the second in 587 BC.  If it were the second deportation, and Obadiah prophesied in 586 BC, then he could have been an eye-witness like Jeremiah.

There are 3 parts to today’s short book: Obad 1:1-9 speak of Edom’s trust in Petra and it’s impenetrable rock fortress being brought to nothing. They will fall. Then Obad 1:10-16 give a reason for their downfall. They rejoiced in Israel’s punishments. Finally Obad 1:17-21 speak of Israel’s resurrection, and their triumph over Esau’s land.

1:3 Pride was not the sole domain of the Jews. Pride in her own ability was Edom’s downfall. Being a great grandson of Abraham - Gen 25:25 - the Edomites must have been instructed in the things of God because this is how Abraham worked – Gen 18:19

People from the Negev will occupy the mountains of Esau (v.19).  The Nabataeans, who were Arabs from the south (Negev means south in Hebrew), attacked and moved the Edomites out of their territory in the fifth century BC.  The survivors took up refuge in Idumea, a region southeast of the Dead Sea.  The Herods, who played a significant role in Christ's time, were Edomites from Idumea.

1:21 God pours out judgement upon Edom for her sins and opposition to Israel. However the end point is clear ‘the kingdom shall be the Lord’s’. We do well to remember that our God will fulfil His purpose whatever men might think.

Of the four major Old Testament invasions of Jerusalem, the Edomites could have been involved in two of them.  The first one, which also involved the Philistines, occurred in Jehoram's reign (848-841 BC).  The second was the Babylonian invasion (605-586 BC).  It is not certain to which invasion Obadiah is referring, hence the difficulty in ascertaining the time of his writing.

1:17     In saying that ‘Jacob shall possess their possessions’ the prophet is speaking of the supremacy of Israel over Edom.  An aspect of this can be seen as being fulfilled when Christ returns – Zech 12:6

The first fourteen verses relate to the deeds that Edom did against Jerusalem.  Edom is indicted for standing by without helping while Jerusalem was being attacked (v.11); rejoicing over Judah's captivity; participating in ransacking the city (v.13); and set up posts to prevent anyone from fleeing the city (v.14).

The last seven verses (vs. 14-21) seem to be prophecy yet to be fulfilled.  Edom has become a metaphor for any nation that is in opposition to Israel.  And so, these verses seem to point to the end-time invasion of Israel by those nations who will seek to destroy her (see discussion on Eze 38). These nations will be destroyed and Israel will flourish when Jesus sets up His kingdom.

:4The way in which Edom exalted herself is rather like what the men wanted to do when they built the tower of Babel – Gen 11:4

1:5 It would appear from what the prophet is saying that Edom is going to be totally destroyed, not even a little remnant remaining.

:5      The mention of grapegatherers is echoed in Jer 49:9 when speaking of Edom

:2     The statement that God had made Edom small among the heathen – a comment on their attitude to Moab – demonstrates the truth that the Most High rules in men’s kingdoms. Dan 4:17

:6   Our lives consist of things which can be seen by others and things which we would rather keep secret. In the same way that Esau’s (Edom’s) hidden actions and thoughts are seen by God our whole life is laid bare before God.

:12    Jeremiah – Lam 4:21-22– speaks ironically about this evil behaviour of Edom. They were to be taken captive by the Chaldeans

Judgment on Esau

The book of Obadiah contains a single chapter of 21 verses. It concerns the nations of Israel and Edom, which are the descendants of two brothers, Jacob and Esau, as you can see in v18. Edom's sin, for which she is judged here, is outlined in v10-14. For this treachery against his brother, Esau would be left without descendant (v18).

1:10       The sentiments of this verse are seen in Joel 3:19

1:6   The “things of Esau” include the perpetual hatred – Eze 35:5 - of Israel.

:15       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, Joel 3:4,7

1:1    The word “rumour” <8052> is elsewhere translated, amongst other things, “tidings” 1Sam 4:19. Whilst we might think of a “rumour” as being some information of a doubtful nature this is clearly not so of the message Obadiah gave.

:7       the way in which those who ate bread with Edom now “laid a wound under thee” speaks of Edom’s “friends” being treacherous.

:6there are a number of links between he prophecy of Obadiah and Jeremiah 49. Here is another one “hidden things sought out” echoes Jer 49:10

:4      Man can have such a high opinion of himself and his achievements. Indeed there are times when man’s achievements are great. However he does well to remember that the Creator is supreme and knows and understands more than man ever can. This truth should impact on the way in which we think. Our knowledge is limited. No matter how astute we are. Humility before the majesty of God is essential.

:3 Pride always elevates one’s opinion of one’s status. Not a godly attribute. We should actually think of others as better than ourselves. Phil 2:3. This is the true antidote to human pride.  

:11 the casting lots over Jerusalem by Edom is seen with respect to the people in Joel 3:3

:8 The prediction of the prophet here is seen fulfilled in the later prophet who spoke against Edom – Jer 49:7

4 v. 2 - Here we have a basic underlying principle for salvation. Unless we believe, we will profit nothing from the reading of the word. A deep underlying undeniable belief in God and His overriding power that sustains us and, by His grace, will save us, is essential to our inclusion in His purpose. The Jews didn't seem to learn this lesson - Acts.13:46

ch.3 - This chapter begins a discussion on the refusal of Israel to enter the land of Canaan - Numbers 13. Their problem was lack of faith.

ch.4 - This chapter demonstrates that whilst Numbers 13 is Israel's history it speaks to us today about our weaknesses.

ch.5 - The apostle now returns to the priesthood of Jesus and develops the implications of Jesus' humanity against the background of Hebrews 4:15

3:12 To not believe what God has said is actually 'evil'. Do we consider our lapses of faith as 'evil'?

4:2 So we see that Israel's reading of Scripture was unprofitable - simply because they did not have faith that God would keep His word. So again we ask. Do we simply do the readings or do we read Scripture seeing the account as the living Word and believing that God will fulfil the promises that His word contains?

3:19 So we see that Israel were barred from entry into the land - not because they made the golden calf, or complained about the lack of food or any of the other things they said in the first two years. It was simply because they did not believe that God would keep His word. We maybe should reflect on our position. Do we doubt that God will give us the kingdom?

4:1-2 Paul now makes the point we made yesterday. Those who are shut out of the kingdom will be shut out because of a lack of faith - that is an unwillingness to believe that God will give us the kingdom.

5:14 'Good and evil' quotes Genesis 3:5 - and Isaiah 7:15. The use of Genesis 3 highlights that those who are able to discern can avoid the sin of Adam and Eve - 1 John 2:1.

3:12 We have seen the conditional nature of the provision of God in the recurring use of 'if' in this and the next chapter. So we should 'take heed' lest we are just like Israel. Salvation is more than doctrine. It is living as those who actually believe the doctrine they espouse at a technical level.

4:12 The effect of the word of God in being able to divide 'joints and marrow' quotes Prov 3:8. Whilst we may feel that the work of the Word on our hearts is intrusive and painful Prov 3:8 shows that it is actually healthy.

5:12 Hebrews contains 'the first principles' we may think it a complicated letter. However it was written to priests who were thoroughly conversant in the Old Testament and who had been baptised into Christ (Acts 6:7, 21:20)

4:1-7 - 7th day and 7th thousand year period (millennium) are both days of rest 2Pet 3:8; Psa 90:4

3:5 Moses proved faithful in the fulfilling the responsibilities God had given him, and served honourably (Josh 1:1-4) Christ was also faithful, although he occupied a different position. He is the son to whom God has given authority over the house, that is the household of God. Heb 10:21

Jesus learned obedience by the things He suffered (5:8).  We associate the suffering of Jesus with His death on the cross.  This was the culmination of His life's work and mission, and certainly a focus of great suffering.  However, because He had dedicated His life to the will of His Father, and lived without sin, He must have suffered throughout His life.  There would have been a constant battle between His flesh and the Spirit (Gal 5:17; 4:15).  The opposition of those to His mission was great.  He was not only verbally challenged and abused (Matt 21:23; Mark 3:23); was considered crazy by some (John 10:20); but also operated with a death warrant hanging over His head (Matt 26:4).  It seems that even his mother and brothers did not understand His mission and did not support Him (initially).  They were needlessly concerned for His welfare and, in effect, unwittingly opposed His mission (Matt 10:36; 12:46-50).  Jesus was put under tremendous personal strain as He was purposely tempted while in a weakened state (Matt 4).  And so, Yahweh perfected His Son through suffering (Heb 2:10).  True followers of Christ can expect the same experience, as temptations (trials) will surely befall them.  But with faith in the LORD, they can be overcome (1Cor 10:13).  Remaining faithful and patient will result in the same reward as that of Jesus. Then suffering will be no more (Isa 35:10; James 1:12).    

3:14 ‘if’ makes the point that for those Jews holding fast to the things they believed at Baptism is essential. Remember they were wishing to revert to observing the law of Moses.

4:13 ‘naked’ and ‘opened’ is another appeal to the Genesis account of the fall of man – Gen 3:7 . Adam and Eve had been naked and unashamed but then after sin were naked and their eyes were opened.

5:7 We do well to notice the relationship between answered prayer and the attitude of the one who prays. Jesus ‘feared’ his father. This was not terror but respect borne out of love.

5:14 We read here the contrast between infants and adults. Adults need solid food for spiritual development. Their development is perpetually put to use when they distinguish between right and wrong. From childhood to maturity, true followers of Christ have, and continue to develop their spiritual values by the taking of solid food, hence we see adults are further spiritually developed than a child.

4:11Notice the recurring word ‘unbelief’ ties chapter 3 and 4 together – Heb 3:12,19, 4:6,11

DON'T TURN AWAY
 
Here is a very important thought from the writer to the Hebrews. He says, "See to it, brothers, that none of you has a sinful, unbelieving heart that turns away from the Living God." (Heb 3:12) There is both a personal and a collective responsibility in this comment. When he says, "See to it," it is like when we see to doing an important task, or when we see to putting the cat out. It is something that must be done. As we see to it, we must see that our own personal hearts and lives do not turn away from God. And also, collectively, we have a responsibility to keep each other on the right track.
 
"None of you," the writer to the Hebrews says. "See to it, brothers, that none of you has a sinful, unbelieving heart that turns away from the Living God." We need to help each other. Occasionally someone does get caught in sin, or their faith wavers. We who are strong need to help them overcome and turn back to God. Sin can so easily take us away. At those times we forget how free forgiveness is. We feel that we cannot come back and that we cannot face our God or our brothers and sisters again because we have fallen so short. Let's not buy into that lie. Our God is the living God. He is the God with a heart, with love and with feelings. He wants us as part of his family, loved and cared for by him.
 
So, the antidote to having anyone become sinful, unbelieving or turning away is found in the next few words. "But encourage one another daily, as long as it is called Today, so that none of you may be hardened by sins deceitfulness." (v.13)

Heb 3 Our salvation is of the highest importance to each one of us, and must never be taken lightly. We must heed the admonitions that the writer of the letter to the Hebrews provides us with, in the form of the illustration from Israel's past.

These chapters are set in the context of what happened in the rebellion of Israel as they were poised to enter the promised land (Num 14). This refusal to enter the land cost the lives of all the people old enough to know better (Num 14:29). The reason given why God dealt so harshly with them is in Num 14:2,3,29. Their complaint.

But in Hebrews we are told it was because of "unbelief" (Heb 3:12, 17-19). So which of these passages is right?

They're both right. Look at the wording of the complaint: "Why has the LORD brought us to this land to fall by the sword, that our wives and children should become victims?". In other words:

1) God isn't able to save us

2) God is a vengeful malicious being

3) We reject all He has done for us so far

And in all these points they didn't believe God was able or willing to save them, despite all He had done to prove it during and after their miraculous escape from Egypt. They believed God was a liar, and Moses a trickster. And so the exhortation of the writer in v12 "beware lest there be in you an evil heart of unbelief". This ought not to be so with us, because we have a leader far greater than Moses, in whom we can have complete confidence (v14). The next chapters go on to compare Jesus to Moses in order to show us how much greater confidence we can have in him. God has addressed the problem of human nature by giving a leader who cannot fail us. So if we are feeling weak, at any time night or day, we can call upon Jesus to "obtain mercy and find grace to help in time of need." (v14-16)

4:6      Notice again ‘unbelief’ as in Heb 3:19

3:16 The writer has been talking about the refusal of Israel to enter into the land as being the reason for the forty years wandering in the wilderness, expounding Psalm 95. The use of the word ‘provoke’, quoting Num 14:11, takes us back to the historical record of the rebellion at the border of the land which brought about the wandering in the wilderness.

Temptation And Sin (lesson 11 of 20 from "Outline of Basic Bible Teachings" by Wes Booker)

I. Are the two concepts the same or different? If different, how? Heb 4:15

II. Key passage - James 1:13-15

III. Sin defined - 1John 3:4;5:17;2:15-16

IV. Sin originated and the propensity to sin was passed on to all human beings through Adam - Rom 5:12,19

V. Need to:  

     A. Acknowledge: 1.) our sinful nature 1John 1:8  2.) our personal sins 1John 1:10  

     B. Confess our personal sins  1John 1:9

VI. The unforgivable sin - blasphemy against the Holy Spirit - can we do it today? Matt 12:31-32 compare with verses 22-24

VII. Remission of sins through Christ - Heb 9:22,27,28;1Pet 1:18-19;Rom 3:22-26, etc.

4:14 Chapter 3:1 encouraged the readers to ‘consider’ Jesus, the high priest. Here the readers were told that they had a great high priest in Jesus. Therefore the reasoning about not entering into the land forms part of the exposition of Jesus being high priest. It forms the basis for the priesthood of Jesus being developed later in the letter.

LEARN FROM SUFFERING

One of the common elements that binds us together as humans is that we suffer. Our suffering may be through physical injury or illness, through loss of loved ones, possessions or ability, or through any other personal trauma. But it is not the fact that we suffer that is important, it is what we do and how we deal with the suffering we experience that makes all the difference.

Just as there are many different types of suffering, so almost everyone responds to suffering differently. Whether we take it on the chin or stagger under it's pressure, the example of how Jesus dealt with suffering is an example we should make every effort to follow. The writer to the Hebrews says this: "Although he was a son, he learned obedience from what he suffered." (Heb 5:8) Jesus didn't mope, groan or give up because of his suffering, instead he looked for lessons in his suffering, and from those lessons learnt to obey God completely.

In all our sufferings there are lessons we can learn that help us to live a better Christian life. We can learn to treat people better, to have compassion, to avoid sins that end in pain, to have patience, to trust God completely, to forgive, to build up a hope of God's promises, to encourage others, and so much more.

So let's not regret the suffering that we go through, but like Jesus, learn from it and grow to become a more perfect child of God.

5:9    The ‘everlasting salvation’ that Jesus has implemented was prophesied by the prophet – Isa 45:17

DO YOU BELIEVE?

There was a big argument in the wilderness. It happened after Moses had sent the twelve spies into Canaan to check out the land. When they came back they were in one hundred percent agreement that the land they had seen was as good as it had been described to them. But then the argument started. There were also giants in the land. Ten of the spies persuaded the rest of Israel that there was no way they could take possession of the land in the face of such a show of force.

We know in hindsight, that if they had believed that God would keep his promises, God would have sent the giants running, as he did forty years later. The real issue was not the giants and their strength, it was Israel's lack of faith in a God who was much bigger than their troubles. The writer to the Hebrews sums this up, saying, "So we see that they were unable to enter, because of their unbelief." (Heb 3:19)

Like Israel, we are standing on the brink of entering the kingdom of God. Are we going to be in the kingdom when Jesus returns? It is not about how strong we are, but about whether we have faith in the forgiveness and strength of God in our lives to overcome our weakness.

Let us not be like Israel and miss out because of unbelief, but believe in the certainty of life in the Lord Jesus Christ, and we will be saved.

3:7     This verse begins with a quotation from Psa 95:7-11.  It is well worth reading the Psalm also at this point as the Psalm is expounded in the rest of this chapter, with specific words from the Psalm being extracted and commented on. Without an understanding of the Psalm and its background in Israel’s behaviour in the wilderness the force of the point here in Hebrews is lost.

Heb 4:12.

This passage has often been cited as a very good one to show how powerful the Bible (the Word of God) is in different respects. Is there an additional meaning to this verse, and, if so, what is it?

Yes, I believe the other meaning (maybe even the primary one!) is Jesus Christ. Let's start with seeing vv. 12,13 from the K.J.V. -

"For the word of God is quick, and powerful and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do."

According to this version, the entity that is described as having such extensive powers is identified as being "the word of God" in v. 12 but in v. 13 when stating that everything "is manifest and opened unto his eyes", the subject is just "he" (i.e. the word of God). Then the writer states in v. 14 - "Seeing then that we have a great high priest that is passed into the heavens, Jesus the Son of God..." So it seems to me that the writer may primarily be referring to Jesus here. Of course, what is stated in v.13 is equally true of God. But it looks like the flow of the argument, especially with the "therefore" at the beginning of v. 14 leads into what he states of Christ and the powers at his disposal now.

That Jesus is called elsewhere "the word of God" is indisputable in the following passages -

Rev. 19:13 - "He (the rider on the white horse who is called Faithful and True - v. 11) is dressed in a robe dipped in blood, and his name is the Word of God."

1 Jn. 1:1 - "That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked at and our hands have touched - this we proclaim concerning the Word of life."

Lk. 1:1,2 - "Many have undertaken to draw up an account of the things that have been fulfilled among us, just as they were handed down to us by those who from the first were eyewitnesses and servants of the word."

And in the following, it's a distinct possibility that the phrase is used as a title for Jesus - John 1:1;Rom 10:7-9; 1Pet 1:23; James 1:18.

If one asks why would that title be used for Christ, the answer may go back to the Gen. 1 account of creation where instead of it being recorded of God simply that He created such and such on the various days, each individual account records that God spoke and it came to pass. E.G. "God said, "Let there be light.' And there was light." So the point is that His creative work was activated by His spoken word. And so on a spiritual level is that very true with His only begotten Son - the Word of God.

3:17     In saying “carcasses fell in the wilderness” We are being directed, again, to Israel’s experience in the wilderness when they left Egypt and refused to enter the land –Num 14:30.

Heb 3:8,15; 4:7

“... To day if ye will hear his voice, harden not your hearts, as in the provocation... ”
Normally, we associate the phrase “hard-hearted” to an unbeliever, or even with a reprobate, but this clearly is not the case.
The heart is the seat of emotion (Prov 14:10; Isa 66:14; John 14:1; Rom 9:2), of intelligence (Prov 16:1; Luke 9:47), of morality (Psa 58:2; Rom 1:24), of choice (Deut 8:2; Luke 21:34; Acts 11:23), and spiritual life (Deut 6:5; Jer 31:33; Rom 10:9-10; Gal 4:6). The heart is in effect, the whole person!
Those who do not submit to the Divine will are hard-hearted persons. Hard-heartedness is a condition of stubbornness in which we may fail to understand, ignore, reject, or spurn God’s will for us.
Jesus rebuked the Pharisees and clashed with people who in their zeal for upholding the law seemed faultless, but in loving as God loves and showing compassion as God shows compassion, they were seriously flawed (Matt 19:8; Mark 3:5).
Christ rebuked his disciples for their hardness of heart (Mark 8:17-21; Mark 16:14) - for their lack of understanding of who and what his mission was. The apostles were not aware of their own obtuseness (cf. 1Cor 10:12)! Later, the apostle Paul also addressed this issue as a warning and a challenge to the disciples not to react in the same way Israel did in Old Testament times (2Chron 36:11-13; Zech 7:12; cf. Rom 2:5), and fiercely upbraided them (Heb 5:11-14).
The hard-hearted are those who fail to maintain an intimate oneness with Christ (John 15:7), and they fail in letting God’s Word remain and work in them (cf. James 1:22). Hard-heartedness is the exact opposite of Jesus who pronounced kind or soft-heartedness the essence of the entire Bible – loving God and loving man (Matt 22:37-40).
How tender-hearted are we towards those who have failed morally is one measure of the hardness of our heart. How much our eyes are filled with God’s compassion is indicative of how likely we are to see Biblical truth through God’s eyes, and not our own.
Furthermore, we must not conclude that just because we are the elect, active and fruitful in serving our Lord that it is impossible for us to be guilty of hard-heartedness in the various aspects of our lives. We well might be. We must not conclude that though we are not conscious of having hard-heartedness that we are not in that condition. Hardness is an outgrowth of mental obduracy, which is idolatry (1Sam 15:23). It is clear that Christ is calling on an honest appraisal of reality, in our case the recorded testimonies of eyewitnesses in the Bible, and we would do well to remember its truth.

 

OUR WORK IN LOVE

"God is not unjust; he will not forget your work and the love you have shown him as you have helped his people and continue to help them. We want each of you to show this same diligence to the very end, in order to make your hope sure. We do not want you to become lazy, but to imitate those who through faith and patience inherit what has been promised."(Heb 5:10-12).

Could this have been written about us? Has our work in love been shown as we help God's people and continue to help them? I am sure it is, but as the writer to the Hebrews encouraged them, we need to make sure we do not give up on the work of love that we are doing.

Sometimes we can feel very blessed by helping others, and at other times we can feel like there is no reward, or that we are being taken for granted. But whatever our response, let's keep at it. In the end it is God we are doing it for and he will reward us in the proper way at the right time. He won't forget.

We are also told to watch what good things other people are doing to inspire us. "Imitate those who through faith and patience inherit what has been promised." So let's be inspired by the works of others and keep on in our works of love for God, who will reward us in his good time.

5:12   The ecclesia in Jerusalem contained a significant number of priest – Acts 6:7 – who would have been used to teaching the significance of the law of Moses. So the writer here draws on their former position and uses it as a basis for encouraging them to appreciate their need to learn the lessons of the past – and by implication put them into practice in their own lives. 

3:12    “evil” catches the report that the ten spies returned – Num 13:32. The use of Psa 95:7-11 in Heb 3:7-11 provides the background to the use of Num 13 here.

ONE TRACK MIND

Listen to this. It is written for you."Therefore, holy brothers, who share in the heavenly calling, fix your thoughts on Jesus, the apostle and high priest whom we confess." (Heb 3:1).

Yes, this is for you. You are someone holy who has been separated to God by being freed from sin through Jesus Christ. As part of God's family you now get to share in the heavenly calling - the hope that God has given us, a future, everlasting and more vibrant than we could ever imagine.

We have such a privileged position because we belong to the family of God. We don't have to be afraid of anything  even death, because God can save us from anything that comes between us and Him.

So now, here is the advice. "Fix your thoughts on Jesus." Develop in yourself a one track mind that always comes back to the same thing - Jesus. Start the day with him. Walk through your day with him. End your day with him. No matter what you do or how you feel, keep Jesus on your mind. Put reminders in your diary, on your phone, your fridge, your car or lunchbox, so that when you see them, your thoughts will be re-directed back to Jesus. Keep him in your conversation and in what you read, listen to and watch.

Let's develop a one track mind for Jesus.

4:8    Of course we realise that “Jesus” should read “Joshua” who brought Israel intro the land - the names are the same in Hebrew.

4:15      In saying that Jesus was tempted “in all points” the inspired writer is quoting Ecc 5:16. The relevance of the quotation is that in Ecclesiastes man can acquire nothing in this life that he can take with him through death. Jesus, by contrast, did. He gained eternal life through his total obedience.

Heb 4:15

“For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin.”

“It is a first principle of the truth that Jesus, at his first appearing among men, was of the identical flesh of all men—the flesh derived from the condemned transgressor in Eden. His mission required that it should be so, both that he should conquer sin morally by obedience (which he could not have done in ‘pure flesh’ as Renunciationism teaches), and that he might nullify its hereditary condemnation by offering it up on Calvary as required. (They (the rejecters of this truth) intend to honour Christ perhaps: but it is only as Peter honoured him in saying, ‘Lord, this shall not be unto thee,’ which evoked the Lord’s prompt rebuke, ‘Get thee behind me, Satan.’” Robert Roberts, Christadelphian, 1894, p. 232.

3:3       Whereas Moses built the tabernacle the “house” that is being spoken of here is the group of believers. That which the New Testament calls the “church”.

Heb 4:15

“For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin.”

In January 1884, Brother A.T. Jannaway, after receiving a copy of CHRISTENDOM ASTRAY, by Brother Robert Roberts, wrote the following to him: “I received on New Year’s morn ‘Christendom Astray,’ and from the hand writing on the wrapper I gathered it was from you. I presume it is a New Year’s gift, and ask you to accept my thanks. The book I shall prize both for the excellent way in which the Truth is presented and as a gift from you.

There is one thing, however, which I am sorry to see in the book (I do not say this in a quibbling spirit but for conscience sake). You say concerning the temptation of Christ (Luke 4:13), that the harmony that existed between the Father’s mind and Christ’s shows that the diabolos in the case was not Christ’s nature. Would not your deduction, if correct, nullify the statement that Christ was tempted in all points like his brethren? Luke 4:13 should present no difficulty in view of what James says—‘Resist the devil and he will flee from you.’ If these words are applicable to us and our evil inclinations, surely they would be to Christ and his, who, in regard to temptation, was in no way different from us. When the lust of the eye, the lust of the flesh, and the pride of life had been combated and overcome by Christ, it could be said fitly, ‘the devil departed from him for a season.’

Again I say I raise this point thinking you wrong, and your remarks not borne out by

Scripture.

Yours, etc.”

A.T. Jannaway

The passage Brother Jannaway referred to may be read in CHRISTENDOM ASTRAY, p. 203

Reply from Brother Roberts, January 21, 1884

“Dear Brother Jannaway,

Yes: the book was from----, a gift. I had forgotten sending it. I ought to have advised you of it.

I truly believe your criticism is in full sincerity, and with less on my hands I would take pleasure in entering into it with you. I can only take time to say that while I believe Jesus, in the days of his flesh, possessed an identical physical nature with our own, I do not believe his mental state was the same. I think there was just the difference on this point that there is between the cultivated European and the brutalized aborigine of Terra del Fuega—who are both the same nature, but of totally different mentalities. The paternity of Jesus made the difference—a difference so great that Jesus only of Adam’s race was without sin.

Hoping to see the end of all disputations on this subject in the joy of his own glorious presence shortly.

Yours, etc.”

Robert Roberts

Charles Darwin first encountered the aborigine of Terra del Fuego in 1832.It is situated in the southern tip of South America discovered by Magellan in 1520. Darwin described them in his book, The Voyage of the Beagle, published in 1839, as more animal than human, an unwarranted de-humanization, and though primitive were not beyond conversion by the missionaries. https://en.wikipedia.org/wiki/Fuegians/ Darwin was wrong in his perception of these natives who actually were peace-loving, feared death, and did not kill one another. The Fuegian religious belief was in a supreme god, who is very kind, guards the moral law by punishing the wrong-doers and rewarding the good, which is more than what we can say about Darwin's belief and many in our own day! They were decimated by diseases brought to them by cultured civilizations with the gold-diggers killing the rest. They are now extinct.

The mind is a complex system of many parts. It is our cognitive sensory powers, our varying levels of intelligence, perceptions, feelings, and thinking influenced by our inherited DNA and environment. Thus, we are commanded not to conform to the pattern of the world, but to renew our mind (Rom 8:7; 12:2). Christ, being conceived by the Holy Spirit does not mean he did not have the same fleshly mind, just the same fleshly nature as we have. It is incongruous; the analogy is wrong. God does not have DNA. Christ, miraculously conceived, only inherited his mother’s DNA, yet had all the natural human temptations built in. Adam and Eve were created miraculously without inheriting DNA, but were given DNA, which passed on to all their descendants.

Christ experienced temptations (Heb 2:18), emotions, feelings, thoughts, all which originate in the mind, and those that exalted itself against the knowledge of God were brought into obedience to the Father’s will. The supreme test was in the Garden of Gethsemane where he shuddered in horror at what lay ahead for him, but fought this fear and in obedience submitted (Matt 26:39). Christ, though His son, learned obedience by the things he suffered (Heb 5:8). His soul was exceedingly distressed and troubled (Mark 14:32-36). The battle of the mind can be vicious and intense. His agony was so great, his sweat became like drops of blood (Luke 22:39-46). His mind was very much affected, was very much human, because of sin that had originated also in a Garden, the Garden of Eden, because of disobedience. If Christ’s mind differed from our mind, because of the nature of his conception, because of his “paternity,” how was he able to sympathize with our weaknesses? be tempted in all things and in all points like his brethren (Heb 2:17; 4:15)?

Christ had to struggle with his mind to stay in the will of the Father, as we do; so how can it be compared to be like God’s mind? We have the mind of Christ and the mind of God, Christ being of one mind with the Father, only in the sense that we know and strive to follow Christ’s example, and live in conformity to the Father’s will (cf. Phil 2:5-13). Only in this way may we also be partakers of the divine nature (2Pet 1:2-11).

5:5       “glorified not himself” is one of the key characteristics of Jesus – Phil 2:5-8 – leaving us a pattern to copy.

5:4  One might think that those believers who were priest cold also say that they were called of God for that was their position under the law of Moses. But then the writer goes on to talk about Jesus and draws attention, again, to Psa 2:7. Jesus’ position as high priest was guaranteed by his resurrection form the dead. So this makes Jesus’ calling far superior to the Levitical order.

5:1-2 The believers in Jerusalem – many of them priests –Acts 6:7 – would have appreciated the way that the priest in Israel could empathise with the offerer. So this characteristics of Jesus is emphasised. The emphasis is possible because the writer has already established Jesus shared their nature – 2:14

5:4  One might think that those believers who were priest cold also say that they were called of God for that was their position under the law of Moses. But then the writer goes on to talk about Jesus and draws attention, again, to Psa 2:7. Jesus’ position as high priest was guaranteed by his resurrection form the dead. So this makes Jesus’ calling far superior to the Levitical order.

5:5  It is pride that causes us to elevate ourselves. Even if the status we wish to present is accurate it is still pride that causes us to remind others of our status.

The heir of the world made no show of his status even when it could have reduced his suffering.

Pride is so insidious that we must always take care not to be influenced by it.

5:2 The lives of believers is the training ground to be “kings and priests” – Rev 5:10 – in the kingdom of God. It follows, therefore, that our “infirmity” should provide us with the skills now to “have compassion”. Unless we learn these skills in this life we will not be given the privilege of working as immortal “kings and priests” in the kingdom of God in the future.