Comments for November 4

v.2 - These kings had a great deal of influence over the people's thinking. The people were clearly weak in their following like sheep in the ways of their leader, but this is the way we are made. We like to follow leaders, and we like to be leaders. There is a lesson for us here in both of these aspects. When we are leading, let us be sure to be righteous, but when we are following, let us make sure we have chosen the right leader - the Hezekiah, not the Manasseh.

33:12 Manasseh seems to have been unrelentingly evil. However he repented because of affliction which doubtless was of God that he might repent brought forgiveness from God
This repentance was manifest in the way that he started to serve his God even though the people still were idol worshippers must have been hard for him.

v.1 - It always seems such a terrible shame that this man should be the son of Hezekiah. What a blow it would have been for Hezekiah to see the undoing of all his good work so soon, though I guess, as an observer of human nature, he would not be any more surprised than we would be. We cannot change things beyond our lifetime, but we sure can do it now while we are here, so let us be sure that our influence over those around us is for positive good to the glory of God.

33:4 the way in which the Spirit records of Jerusalem 'In Jerusalem shall be my name' quoting 1 Kings 8:29 from the days of Solomon shows the great effrontery of the behaviour of Manasseh.

33:4,7 We might think that the idols that Manasseh made were nothing, which indeed they were. However they were an affront to the way that God had placed his name in Jerusalem. It was as if Manasseh did not even recognise that God was there.

33:1 Just a little point worth remembering. Because Manasseh was only 12 years old when he came to the throne he must have been born in the period of Hezekiah's life which was extended.

V.13 From his prison Manasseh lifted up his voice to the Lord. Even such a man, when he humbled himself, was heard and restored to his kingdom. This experience accomplished, what the exhortations of the prophets failed to do.

Again, today, we find another part of the narrative in 2 Chronicles, which is not recorded in the Book of Kings.  Manasseh was so ungodly that the Lord brought the Assyrians against him, which took him captive to Babylon.  Then, when he had repented, he was returned to Jerusalem (2Chron 33:11-13 compared with 2Kin 21:1-18).

Joash started off a good king and then turned bad and was forsaken by Yahweh.  Manasseh started off a bad king but then repented and was accepted of Yahweh. 

It is not where we start out that is important - it is where we end up that counts.  Let us make sure that we are in favour with Yahweh come the day of judgement (Eze 33:12).

33:6  The list of things that Manasseh did – each and every one of them – is condemned in the law of Moses – follow the links in the margin back to the prohibitions in the law. The Spirit here is wishing to convey the comprehensive way in which he had forsaken God.

33:9  Manasseh’s evil was not confined to himself. He should have been teaching the people and ruling them for God. However he ‘made the inhabitants … to err’. Our actions have an effect on others.

There are some things of which Yahweh will not repent.  Although Yahweh forgave Manasseh, He was deeply hurt and incensed at the wickedness that Manasseh had wrought.  The doom of Jerusalem, and its people, would be brought about because of Manasseh's evil actions (2Kin 21:11-16; Jer 15:4). 

There is an old saying: Be careful what you ask for....  The implication is to make sure that the what does not come back to bite you.  Hezekiah asked for favour and received a 15-year extension to his life.  It was during this time that Manasseh was born.

33:7 Hezekiah had used David as his role model - 2Chron 29:2 – Manasseh took David and Solomon and did exactly what God told them not to do.

33:12 Whilst we do not know how long it was into Manasseh’s evil reign it was before he repented it appears that it was quite late in his reign. Therefore to go to the people and command them to destroy those things that he had instituted and they had worshipped with his approval for a long time must have been a very humbling effect. So when we look at Manasseh and possibly think of his actions as a last minute death bed repentance we should appreciate that there must have been a number of years left in his reign when he sought to undo all the damage he had inflicted on Judah – a true sign of repentance. He brought forth ‘fruits meet for repentance’ – Matt 3:8

V.1 Manasseh was born approx. 709 BC. He co-reigned with his father Hezekiah from approx. 697/696 BC, at 12 years of age. Then, Manasseh began to reign solely in approx. 687/686 BC at the approx. age of 22. He continued his long reign of 55 years until his death in approx. 643/642 BC.

Hezekiah would have given Manasseh religious education. Despite this, Manasseh embarked upon the wickedest reign ever recorded by any king from either Judah or Israel.

V.3 Manasseh worshipped the elements that Yahweh hated:

-Baalim (pl.) (KJV) - Baal was the male divinity of the Phoenicians and Canaanites. You shall have no other gods before me (ESV) (Exo 20:30).

-Groves (KJV) Asherah (ESV) - gods made from trees in order to worship Astarte (Venus). And ye shall overthrow their altars, and break their pillars, and burn their groves with fire (KJV) (Deut 12:3).

-All the host of heaven - The worshipping of the sun, moon, and stars. …and has gone and served other gods and worshipped them, or the sun or the moon or any of the host of heaven, which I have forbidden (ESV) (Deut 17:33).

Vs.3,4,7 Worshipping false gods in the temple was the height of insult to Yahweh.

V.6 The catalogue of Manasseh’s sins continues:

-The murders of children by burning them alive to the god Molech (Lev 18:21).

-Using the dark arts (Lev 19:26; 20:27).

V.9 The people of Judah were bigger idolaters than the surrounding nations.

Vs.10,11 Punishment was administered to a stubborn, unrepentant Manasseh.

Vs.12,13 Yahweh is indeed a merciful God who will forgive those who are truly repentant. I have no pleasure in the death of the wicked, but that the wicked turn from his way and live (ESV) (Eze 33:11).

33:21 Amon followed his father’s evil ways – that is the ways of his father Manasseh before his repentance. We might learn from this that the consequences of our actions continue even if we repent of those actions.

2Chron 33:1 - "Manasseh" [(4519) means "causing to forget"] forgot the goodness of God to his father and the nation; tradition says Manasseh has Isaiah sawn asunder in the hollow of a tree trunk.  2Chron 33:11 - bronze shackles perhaps symbolize bondage to the flesh; the Assyrian king made an example of Manasseh perhaps to teach Babylon what happens to those who rebel. 2Chron 33:12,13,15,19 - Manasseh repented and humbled himself before God.

33:2-3  It is not that Manasseh just behaved badly. Hezekiah had instituted some major reforms in the land.  But now Manasseh seeks to undo the good which his father had done. This indicates a rebellious spirit that will not listen to the instruction of his father.

33:11  A recurring theme we find in the history of the kings is that when they turned away from God He punished them. The books recording the lives of the kings demonstrates that God works in the lives of His servants punishing rebellion and blessing obedience.

33:11 We have a stark contrast between Manasseh and his father  Hezekiah. Whilst Manasseh was taken captive for his sins Hezekiah, because of his faith and obedience was delivered from the same power.

33:16-17      The comment that Manasseh ‘commanded’ the people to worship God coupled with the statement that the people still sacrificed in the ‘high places’ demonstrates that obedience comes form a change of heart, not from instructions from other men. 

33:14   Hezekiah, Manasseh’s father, had already built defences against the Assyrians. Isa 22:10-11. It seems that Manasseh continue din that work when he repented of his evil ways. We should remember that the Assyrians had turned back from Jerusalem they were still a threat.

33:13   When Manasseh recognised that “the Lord he is God” he is doing what Israel were commanded to do – Deut 4:35,39 and speaks similarly to the way in which, when Elijah overcame the prophets of Baal, the people shouted – 1Kin 1:39

33:25  When we are told that Hezekiah’s heart was lifted up we are reminded that the reason why the king had to write a copy of the law and read it daily was to stop his heart being lifted up – Deut 17:20

33:4,7,8           Manasseh was reminded that God had spoken in the past. Directly through to David and Solomon, verse :7 and in the Law of Moses – verse :8.  Manasseh was being reminded that the message did not change. But it was “affliction” – verse:12 – that brought him back to God. So, we might conclude, the affliction caused him to reflect on what God had done in the past.

33:1   Reigning 55 years Manasseh was the longest reigning king in either Judah or Israel. However it was not until the end of his reign that he began to do the right things before God. May it be that we sort out our lived at the beginning of the time of our commitment to God.

33:12-13  Isn’t it a wonderful example of God’s compassion. He chastened Manasseh in order to get him to repent and then when he had repented and prayed to God he was forgiven. If only we could appreciate how merciful our father is to us!

33:19 despite Manasseh’s repentance and turning to God his sins had consequences in Judah long after his death. In the days of Jehoiakim Manasseh’s sins are mentioned as part of the reason for the Chaldean siege of Jerusalem. Our repented sins / indiscretions can have significant impact on others some time later, even if repented of at the time.

33:11 It appears that the captivity in Babylon brought about the repentance in Manasseh. If this is the case then we see that in his affliction he cried to Yahweh.

33:12,13 And when [Manasseh] was in distress, he entreated the favour of the LORD his God and humbled himself greatly before the God of his fathers ... Then Manasseh knew that the LORD was God.

Sometimes we resent trial. "Why me?" "God is unfair" and so on. But without trial we probably would not reflect on our circumstances enough to bring about change. If trial causes us to repent, and affirm God's sovereignty in our otherwise self-centred and self-indulgent lives, then it is a blessing.

33:9 Hezekiah had sought to reform that people in Judah – some who worshipped idols. By contrast Manasseh sought to corrupt the people by his actions.

Do the things we say and do encourage faithfulness sin our fellow believers or is the way we behave something that some might take as a licence to disobey God’s commands?

v.2 - Surely this instruction would not have been given to Hosea if God had not known that he would not be swayed by it. It is all as a demonstration to the people of the way that they had been with God. This puts Hosea in the position of representing God in this living parable. He must have been an exceptional man. (3:1 continues the theme)

1:6 Lo-ruhamah 1 Peter 2:10
1:6 No more have mercy Zechariah 1:12
1:9 Lo-ammi 1 Peter 2:10
1:10 number ... sand of the sea Romans 9:27
1:10 and it shall come to pass ... God Romans 9:25-26
1:10 The sons of the living God Matthew 5:9
1:11 Judah and Israel be joined and appoint one head - looking forward to a time of fellowship between the Northern and Southern kingdom.

The name 'Hosea' means 'Salvation'

1:1 In telling us when he prophesied we realise that Hosea was contemporary, to some extent at least, with Isaiah Amos Micah. So in our reading we should be aware of the possibility of similar language to those prophets. Also we would do well to remind ourselves of what happened during the reign of the kings mentions. Hosea was speaking against the background of the events recorded about these kings.

HOPE FOR THE HOPELESS

Following God's instruction, Hosea married an adulterous wife and was given three children by her. Each of his children were named by God and their names were designed to be parables of the state and future of the nation of Israel.

The message of Jezreel was that Israel would soon be punished and destroyed. The message of Lo-Ruhama was that Israel was no longer loved or forgiven by God. And the message of Lo-Ammi's name was that God disowned his people, he said, "You are not my people and I am not your God."

God through Hosea had given three devastating prophecies that were fulfilled not long after they were given.. However, in God's destruction of Israel he still remembered his promises to Abraham and David and still, in his warnings gave the hope of redemption. He did not leave Israel totally without hope despite their desperate situation. He told them that they would again be his people and be a numerous as the sand on the sea shore.

In the same way he has offered hope to every sinner that turns to him. In the midst of the wages of sin, death, there is always the hope of the gift of God - eternal life, if we turn to God. Turn to him today!

Remember that Hosea was contemporary with Isaiah Amos and Micah. Look for links with these prophets and their message

1:6 The promise that God will no longer have mercy upon Israel contrasts with the fact that He will have mercy upon Judah (1:7) so we can conclude that the setting in which Hosea is speaking is the removal of the northern kingdom by the Assyrians.

V.10 Hosea's children symbolized the imminent and terrible judgement upon unrepentant Israel. But, the prophet held forth the promise of Israel's ultimate redemption, echoing the great promise of the Abrahamic Covenant. Gen 12:2-3

There were four prophets all more or less contemporary at this time: Isaiah, Hosea, Amos and Micah. Hosea is told to do a very hard thing.  He had to marry a harlot, and have children by her. God’s message to Israel was obvious – Israel was God’s wife, and she had committed adultery, going after other gods. But the amazing thing was the Lord God was prepared to take her back.

1:2 When we read that God told Hosea to take a woman of whoredoms we should understand that this is how she became rather than how she was when he took her to wife – just like Israel who turned to other gods after being taken by God.

Hosea (784-722 BC) means salvation.  He prophesied mainly to the Northern kingdom (Israel), but partly to Judah also.  His account mirrored the relationship of Yahweh with His people:

Hosea (salvation) = Yahweh, the Savior of His people.

Hosea's wife being a harlot (idolater) = Yahweh's unfaithful wife (Israel).

Hosea had three children.  Their names: Jezreel (God scatters; God sows); Lo-ruhamah (unpitied); and Lo-ammi (not my people).  They represented three stages in Israel's history from Jeroboam I to Jeroboam II. 

Jezreel shows two phases of Israel's history.  First, God scatters is reflective of the Assyrian invasion in which the people of Israel were scattered.  But, later Yahweh promises that both Israel and Judah will be gathered - God sows (v.11).  This has latter day significance.

Hosea wife separated from him but was later reconciled to him.  Yahweh's wife (Israel) separated from Him but will be later reconciled to Him in the kingdom age (14:1-9).  Hosea's love for his wife persisted throughout the separation, as did Yahweh's love for His people.

1:1 We notice that there is mention of the prophet speaking in the days of jeroboam in the northern kingdom. So when we read of ‘Ephraim’ in the prophecy we should realise that the prophet is speaking to the northern kingdom of Israel.

1:3,6 Notice that whilst Gomer bare him a son who was called Jezreel however verse 6 just says ‘she conceived’ – no mention of the child being Hosea’s as well

V.2 The phrase a wife of whoredom signifies a woman of Israel who has taken to idolatry, thus committing spiritual fornication.

Hosea, like Ezekiel, was a prophet of demonstration.

V.3 Ironically, Gomer means perfect; completeness; ripeness. Evidently, these qualities did not apply to Gomer’s spiritual status.

V.4 Jehu was charged by Yahweh to eradicate Ahab and his family. However, when he was in Jezreel, Jehu was guilty of cruelty (2Kin 9:16 etc.). Jehu carried out Yahweh’s commands but he was overzealous in his actions (Prov 24:17). In this verse, Yahweh is addressing these cruel acts.

V.5 What conflict is being spoken about here? Did it happen, or is it yet to happen? This is unclear. What we do know is that the area spoken about, Jezreel, has been a traditional battle ground.

The Jezreel Valley is a large fertile plain that runs south of Lower Galilee, from the River Jordan to the Mediterranean, in approximately a 10-mile stretch (16 km). The Hebrew Jezreel was later known by the Greek Esdraelon.

It was in Jezreel that Gideon faced the Amalekites and the Midianites (Judg 6:33,34). Also, the Israelites faced the Philistines there (1Sam 29:1).

V.11 Zerubbabel fits the description of the head. After the Babylonian captivity, Jerusalem and the temple were restored. Then, there was no distinction between the people of Israel and the people of Judah.

Zerubbabel was also a Christ-type. And so, this verse might also be talking about Jesus who will lead the ingathered people of Israel to victory in the end times.

This chapter explains to us why the 10 tribes of Israel, the Northern kingdom, are no longer a separate kingdom to Judah.

The two kingdoms had split in the days after Solomon's reign, and Jeroboam received the 10 tribes with the promise:

"if you walk in My ways as my servant David did... I will build you an enduring house" (1Kin 11:38)

But since Jeroboam did the opposite, his kingly line would fail. So in this chapter is the prophecy of the end of that line (v4). But since David, who also received that promise, kept faithful to his God, his line will remain (1Sam 25:28, 2Sam 7:16). Interestingly there is a big difference between the two promises. David's wasn't based on obedience as Jeroboam's was. There's no mention of "If". In fact, there's the emphatic statement "My mercy will never depart from him (David's seed)". Instead it is a promise God would keep and perform Himself without interference, by providing Jesus as the son of David, and future ruler over Israel and Judah as one Kingdom.

1:10The way in which Hosea speaks of the number of the children of Israel being as the sand of the sea echoes both the prophet – Isa 48:19 - and the promises – Gen 32:12

1:9      Hosea is moved to say of Israel that God did not view them as his people. This was because of their sinfulness.  A later prophet – Zeph 2:1 – makes a similar point indicating that even though there had been an improvement in the days of Hezekiah things deteriorated by the time of Josiah.

1:6-7      Here the prophet prophesies both the overthrow of Hoshea king of Israel and the deliverance of Hezekiah from the Assyrians  - 2Kin 19:35

Hos 1:1-10

Right from the very beginning, God revealed His plan of salvation through covenants that He made with His people. He promised to do certain things for them and these promises constitute a covenant or agreement contingent on their obedience to Him. If we are to participate in this divine arrangement and receive the blessings promised to those who are faithful co-workers with the Lord, then we must abide by the conditions attached to God’s promises.

A covenant implies an agreement between those who enter into it. The prophet Hosea wrote, “They like men (Adam, Gen 2:15-17; cf. 1Cor 15:21-22) have transgressed the covenant: there have they dealt treacherously against me” (Hos 6:7).  Adam was in covenant relationship with the Creator before he transgressed the original divine law. God’s people, the Israelites, also transgressed the law covenant into which they had entered with God at Mt. Sinai (cf. Exo 19:5,8).

Hosea’s life, as related to his prophecy, is a parable revealing God’s relationship with Israel. God commanded Hosea to marry Gomer, identified as, “a wife of whoredoms” - in other words, she was an idolater and would be unfaithful to Hosea. Gomer represented the nation of Israel who was idolatrous and unfaithful to her husband, God (Isa 54:5).

The names of their children were specifically given by God. The first child was called Jezreel because it was in that vale that God allowed His people to be punished and humiliated by the Assyrians for their rebellion against Him. The second child, Lo-ruhamah, means “not pitied.” Yahweh is known for His longsuffering, compassion and mercy, but He would no longer have pity on them, and the third child, Lo-ammi means, “not my people.” 

We witness in this parable the degradation of God’s people from their covenant relationship with Him, and ultimately God’s pronouncement of the end of their relationship. Israel had repeatedly rejected their covenant relationship with God by worshipping idols. Through the name of the third child, God is saying that because they repeatedly broke their covenant with Him, they can no longer be His people. The covenant was now completely broken off by Him. Still, God does not leave them without hope of some day restoring the covenant to Israel and Judah together, and this will be done under a new covenant through His son, the Lord Jesus Christ in the Age to come (1Pet 2:9-10), when once again they will be His people and He their God (Jer 32:38).

1:7         That God will not save by man’s strength, a sentiment later echoed in Zech 4:6– speaks here of the way in which, in the days of the prophet Hosea, Judah in the days of Hezekiah was delivered from the Assyrians.

WHAT SORT OF brIDE?

Hosea's marriage was a living parable. The LORD said to him, "Go, take yourself an adulterous wife and children of unfaithfulness, because the land is guilty of the vilest adultery in departing from the LORD." (Hos 1:2) The reason God wanted Hosea to marry an unfaithful wife is because her unfaithfulness shown in their marriage was just like the unfaithfulness that Israel showed to God. As people looked at Hosea's marriage, and his children (probably all from different fathers), they would have felt sorry for him, they would have spurned him, they may have been disgusted. These reactions were what they should have seen in themselves in their unfaithfulness to God.

What if Hosea was part of our church? What if God had told him to take a wife that represented the relationship that the people of our church had with him? What sort of person would Hosea marry? Would she be the perfect virgin bride with eyes only for her husband? Would they live separate lives all week and only talk to each other on occasions? Would she be a wife who dominated her husband's will? Would she have lots of partners, but return to her husband every Sunday morning, promising to do better?

Our churches are made up of people. You are one of them. We might be able to change our church, but we can change ourselves. Let's make sure our devotion and relationship with God is like a virgin bride whose eyes, thoughts and heart are only for her husband.

Whilst Hosea reproves Ephraim for their faithlessness he does, speaking God’s words, look to a time when God they will repent and turn to Him.  Here are some examples in this chapter

Hos 1:7        I will have mercy on Judah

Hos 1:10      Ye are the sons of the living God

Hos 1:11      Israel and Judah joined together 

1:11     At this time the nation of Israel is two kingdoms. Judah and Israel.  Israel was about to go into captivity in Assyria. Judah was eventually to go into Babylon. This verse is not looking to the return from Babylon. The mention of both Israel and Judah causes us to realise that Hosea is being inspired to speak of the final regathering of the Jews when Christ is back in the earth.

1:1       Hosea’s name means “Yah is help”. He certainly needed God’s help in his life. He was called upon by God to make sacrifices and speak words which were challenging. All who are God’s children are, to some extent, in a similar position. Do we appreciate that God is our help in difficulties?

1:9       The way in which the prophet speaks of Israel as “ye are not my people” is contrasted – 1Pet 2:9-10 – with those who accepted Christ as the people of God.

1:2-11  As we read this part of the prophecy of Hosea we will realise that it is not the words of Hosea. Rather it is the words of another recounting what God said to Hosea.

1:7      we notice that it does not say that “she bore him a daughter”. Just that she bore a daughter from which we might conclude that Hosea was not the father of this daughter.

THE DREAM OF A GLAMOROUS LEGACY

It's not what I would have wanted to do. When it comes to living out my purpose for God, I hope that it will be something amazing, some marvellous work that turns people from their sins, that is responded to by the multitudes, and leaves a legacy that lasts for generations. Well, I can dream. It's not like that for everyone.

Hosea was a prime example. Sure, he was a prophet to Israel. He spoke God's words, he wrote a book, and his legacy has lasted thousands of years, turning people toward God the whole time. But it wasn't glamorous. This was his mission: "Go, marry a promiscuous woman and have children with her, for like an adulterous wife, this land is guilty of unfaithfulness to the LORD." (Hos 1:2).

Hosea's big moment for God in his life was to marry an unfaithful woman. He would never know whether his children were his own or whether they were fathered by someone else. He may not have loved her, and it seems she didn't love him. What an anti-climax!

Maybe like Hosea, living a godly life won't be glamorous. But like Hosea, we can do what God wants from us and obey, giving glory to him whether we feel it honors us or not.

1:4 the son was to be a “sign” being named by God as “God will sow” – the meaning of Jezreel. So, we should realise, that the people were expected to see the portent of judgment form God through the naming of Jezreel by the prophet.  If the significance was not seen at the birth of the child it would become apparent some years later when judgment came. However it is probable that many would not see the significance.

1 a general point. Hosea prophesied during the reigns of some kings of Judah and one king of Israel. It seems, however, that Hosea spoke more to the northern kingdom than the southern one. We should be alert to this when reading the prophecy. There are a number of mentions of “Ephraim”, for example, which should make us realise that the northern kingdom is being spoken of. Likewise the use of the word “Israel” should not be talked automatically so be speaking of the whole nation.

1:1-7 Hosea’s message was, primarily, for the northern kingdom of Samaria. The king was evil and involved in false worship. If we can imagine the distress Hosea’s marriage to a woman who became a harlot we can then have an insight into the distress that the false worship was causing Yahweh. Having appreciated that we will be better equipped to appreciate our unacceptable behaviour has on our Heavenly Father.

1:4 Ever since the days of Jeroboam the northern kingdom was wicked. Every single kind disobeyed God’s laws. So the end of that kingdom was at hand. It actually ended in the days of Hoshea – in the reign of Hezekiah king of Judah. So Hosea sets the scene for the warnings to the northern kingdom.

1:5  Hosea prophesied at the time that the northern kingdom of Israel was taken captive by the Assyrians. The broken bow of Israel here is , in fact, the demise of that northern kingdom.

15 v.1 - The various discussions around the idea of circumcision leave us in no doubt that with the fulfilment of the old covenant in the new, it is no longer of any consequence. There was no need for circumcision any more, but there was no harm in performing the act if it appeased some and made life more bearable - 16:1-3. This suggests that any significance which it had is now removed.

14:15 The Apostle's preaching starts with the assertion that he is talking about the creator of the universe. He makes the same point in Athens Acts 17:24 An appeal to the creating activity of God is the basis for speaking to those who worshipped false Gods. Can we relate this to our own preaching?

ch.15 - Even though there was 'much disputing Acts 15:7 when the word of God was brought to bear on the issue the matter was resolved. A powerful lesson for us.
Notice that letter Acts 15:24-29 does not actually address the issue which had been raised - namely that of circumcision Acts 15:1 The approach that the brethren took at Jerusalem was one of reconciliation. So a conclusion was reached which pleased all parties. We would do well to notice this and try to implement it in our own ecclesial lives.

14:19-20 From the narrative of the stoning of Paul and subsequent events we have to conclude that Paul's recovery was miraculous. To be left for dead one day - probably towards the end of the day and the next day walk on to another location is not a natural event.

The contents of the letter sent out to help to resolve issues relating to the fellowship between Jew and gentile is used elsewhere to sound warnings to brethren and sisters

ch 15 - DISAGREEMENT

It's one of those things that seems to afflict just about every human being that has walked this earth. Sooner or later we will have a disagreement with someone else and the stronger minded we are (or they are), the harsher our disagreement will be. Disagreement is inevitable but what we must do about it is to lessen the impact so that it will not be so severe.

The disagreement between Paul and Barnabus was so sharp that they parted company, and, if we read between the lines, they split up a great friendship. Paul and Barnabus had been best of friends. They had worked together as a fantastic team. Now, because of their disagreement, that had all been undone.

Later on it appears that Paul had changed his mind about the issue, and had they still been together, there would have been agreement once again.

When we think about our disagreements in the past, how many of them were worth the stress and worry that they gave us? Were they worth the broken relationships or the missed opportunities?

Let's soften the blow by considering the long term repercussions of the sharpness of our disagreements. Let's put them into perspective and save what is really important - relationships, love and opportunities.

14:10 In speaking 'with a loud voice' Paul is demonstrating to all around that the healing was 'of God'. The loud announcement would enable Paul to capitalise on the healing as an opportunity to preach.

15:25 The 'certain brethren who accompanied Paul and Barnabus seem to have been
:27 Judas Silas
:37 John Mark

14:8 This is the second lame man that Acts records as having been healed. The emphasis in Acts seems to be on healing lame people - The gospel was making 'straight paths for their feet'( Heb 12:13) -Possibly an echo of Prov 4:26 where the Hebrew has 'make level' - the effect of the gospel!

15:32 Notice after the reading of the letter to the brethren and sisters in Antioch two brethren 'exhorted' the brethren' - it was not simply a matter of laying down what had been decided at Jerusalem. Exhortation was a significant part of the process of addressing the issue of the integration of gentile and Jew in the ecclesia.

 14:28 During this time, the letter to the Galatians would have been written. In that letter we can see comments on this visit to Antioch.

14:19 We see here again that the greatest opposition to the preaching of Christianity was to come from the Jews, and not from the Romans or the pagans of other nations. We see the same thing as we read the record of Paul in Thessalonica and Berea. .Acts 17:13

14:9 Healing, it seems, was performed after the one to be healed had demonstrated his/her faith.  In some cases, this was an oral declaration (Matt 9:28,29).  In this case, it was a matter of Paul's perception of the recipient's faith. 

14:9-10 The healing of the lame man who ‘leaped and walked’ is a fulfilment of Isa 35:6

15:37-39If we are not careful we create apostles who were not human. The work that they were involved in was uncharted territory. Even though they had the Holy Spirit they were human. The Holy Spirit did not solve all their problems. The contention highlights that both men had their own well thought out reasons which were at variance with each other. There will be times in our lives when we will have differing views about the suitability of individual brethren for a specific task. We need to remember that when there is such a disagreement that the problem is to do with our feelings about the brother, not his actual skills and status as a brother.

14:2 Here once again, the Jews were in opposition to the new converts through jealousy. We read in Acts 13:45 that the Jews were "full of envy". The jealousy was aroused by the new converts claiming to be the "seed of Abraham" by their belief and baptism (Gal 3:27-29). The Jews would not share the promises with the Gentiles. It is difficult to see the same problem arising to-day, because for the most part, neither the Jews or the Gentiles believe in the promises given to both Abraham, and also David.

We notice in these 2 chapters, the importance of the individual's accountability  to his own ecclesia, as well as to the larger brotherhood. We read about the reporting back to the Antioch ecclesia that Paul & Barnabus did after their mission work 14:27 , & the fact that they were then appointed by the ecclesia, along with other brethren, to report on their activities to the Jerusalem ecclesia  15:2,4 . Their activities were then endorsed by that ecclesia as well  15:25,26

15:25 Even though there had been ‘much disputing’ – Acts 15:7 – the brethren are in agreement when a decision is reached. There is no hint of dissent or carping about the decision. A lesson for ourselves.

PLAIN TEACHING
 
We need to consider our teachings very carefully. What is the message of salvation we are passing on to people? Are we sticking with Bible truth or have we inherited traditions, add-ons or conveniences to our message? If it could happen in the very earliest days of the church, there is no doubt that it can happen now.
 
This is what happened to the early Christians. "Some men came down from Judea to Antioch and were teaching the brothers, 'Unless you are circumcised, according to the custom taught by Moses, you cannot be saved.'" (Acts 15:1)
 
There is nothing wrong with circumcision and it forms a large part of the Jewish tradition. But circumcision has nothing to do with the way of salvation. Salvation comes through faith in Jesus Christ - whether we are circumcised or not. We cannot work our way into God's good books because nothing we could do would ever make up for the wrongs we have already done. Neither can we buy our way to life. The offer of eternal life is the gift of God.
 
So let's not add to God's gift by making extra rules, regulations and traditions that we think should be needed to receive the salvation God has offered. Salvation had been offered freely with no strings attached. Let's give it freely.

Acts 15 in Gal 2:2 Paul says that he went up by revelation. Here in this chapter nothing is said of revelation. It simply says that he was sent up by the ecclesia at Antioch. There is no inconsistency, for it is explained by the fact the ecclesia sent them, but the sending was inspired or willed by God. This is much the same that we read in Acts 13:3-4. Verse 3 states that Barnabas and Saul were sent by the ecclesia in Antioch and verse 4 says that the sending was by the Holy Spirit

14:22 ‘confirming the souls of the disciples’ was an essential part of the work of the apostles. Likewise today we must not only preach the gospel but take care of those who have accepted the message lest they fall away as unfed babies would die without outside assistance in feeding.

14:11,12 Paul and Barnabas visited Lycaonia. Lycaonia was a Roman Province in Asia Minor. The speech of Lycaonia (KJV) was a corrupt form of Greek (Greek mixed with Syriac).

The Lycaonians were well acquainted with Greek objects of worship. In the KJV Paul is called Jupiter, and Barnabas is called Mercurius. These two gods are Roman. Their Greek equivalents are Zeus and Hermes (which is how the Greek manuscript reads). Thus, the two apostles were more likely to be called by the names of the Greek gods.

15:20 The Gentile converts were advised to follow four recommendations. First, to abstain from meat offered to pagan idols, so as to avoid the remotest involvement in pagan practices.

Second, sexual immorality of all sorts was rampant at this time. Prostitution as part of temple worship (e.g. for Venus) was common. Converts were to shun these practices.

Third, animals that were strangled retained their blood. These animals were to be avoided in respect of Gen 9:4.

Fourth, blood was to be avoided as in the third recommendation, but also in the taking of blood, such as manslaughter and murder.

Unfortunately, some people, today, have taken the last recommendation as a reason to refuse blood transfusions. This is a regrettable misunderstanding of scriptural intent. That unfortunate belief can, needlessly, put some people’s lives at risk.

15:21 James’ comment that the law is read and by implication men could adhere to it is not an indication that either option – Christianity or following the law are equally valid options. Rather he is saying that those who wish to follow circumcision should stay in the synagogue, and by implication, in darkness.

14:1,2 The Greeks were proselytes (converts) to Judaism. That is the reason they were allowed in the synagogue. The Gentiles mentioned were heathens.

14:19,20 It seems that a miracle occurred to restore Paul to good health.

14:27 The opportunity to preach the Gospel is an open door (1Cor 16:9; 2Cor 2:12; Col 4:3). It is Jesus who opened that door, which cannot be shut (Rev 3:8).

15:7 etc. Peter gave an understanding that Gentiles and Jews were equal under Christ. Later, he did not defend this position when he showed respect to the Jews at the expense of the Gentiles. Paul rebuked Peter on his action (Gal 2:11,12).

15:16 See Amos 9:11,12.

15:37 John Mark was the nephew of Barnabas (Col 4:10).

15:39 Sometimes it is difficult to work with some people, even though the same goal is shared by all. Not to worry, Yahweh’s vineyard is vast and there is someplace that everyone can operate.

15:36-40 The Apostle Paul had the Holy Spirit. Doubtless Barnabus did also. However the possession of the Holy Spirit did not prevent them behaving in a way that is not good. Thus we see an evidence here that the Holy Spirit does not help one to be a better person.

14:11  People would always prefer to think that some great event is not of ‘of God’. People today can explain away the existence of the state of Israel (though clearly it is a fulfilment of Bible prophecy).  The mind of the flesh does not want to recognise the hand of God at work.  We must be careful that we do not absorb that way of thinking.

Acts 15:28-30

“So when they were dismissed, they came to Antioch: and when they had gathered the multitude together, they delivered the epistle.”

Antioch, around 300 miles north of Jerusalem, was founded by Seleucus I in 300 B.C. and named after his father, Antiochus. Besides its splendour and beauty, it was a center of trade, and notorious for profligating Paganism. It is here in Antioch that the followers of Christ were first called, “Christians.”

Christ’s teaching spread to Antioch by many of Christ’s disciples who fled from Jerusalem during the persecution that followed Stephen’s martyrdom. Originally, they preached to the Jews only, but later when Cyprus and Cyrene joined them, they preached to the Greeks also (Acts 11:19-21). Note that in Acts 6:5, Nicolas was a proselyte of Antioch.

A dispute arose in the first established ecclesia in Jerusalem, which maintained that the Gentile converts to Christ must submit to circumcision and observe the Mosaic Law (Acts 15:1,5), and strongly contested by Paul and Barnabas. It was quite a transition for the Jews having to deal with past traditions and coming to a New Covenant understanding.

When Paul and Barnabas returned to Antioch having gone to Jerusalem to confront the Pharisaical Judaizers, they were pleased to deliver the Council’s conclusions. The multitude gathered together was the Antioch ecclesia consisting of both Jews and converted Gentiles. The ecclesia was glad to hear the news that would at last resolve the conflicting teaching, and the Jews own bondage to the Law released. Four things were required: 1) Abstain from meats sacrificed to idols. 2) Abstain from consuming anything with blood. 3) Not to eat things strangled. 4) Keep themselves from sexual immorality. No other, “burden than these necessary things” was laid on them. Note the Sabbath is not mentioned at all as a requisite under the New Covenant! If it were necessary for Christ's followers to keep the Sabbath, it would have most assuredly been brought up at this time.

15:5     The word ‘Pharisee’ has its origins in the word ‘Phares’ – divide. The Pharisees were a group who valued their Jewishness and separated themselves from other Jews who they often viewed as too lax in their application of the Law of Moses. So it is hardly surprising that it was Pharisees who raised the point about circumcision.

Acts 14:14-17.

There is a marked contrast between this speech of Paul's and the one in the previous chapter (in Pisidian Antioch). There he went into some of the history of Israel and quoted a number of Old Testament passages. Here he doesn't quote at all from the Old Testament. What might his reasoning have been for such a contrast in his speeches?

It really has to be the makeup of his audiences. In ch. 13, Paul was speaking in a synagogue (v. 14) to Jews. And for Jews, with their background of knowledge of the Old Testament, it made a lot of sense for him to use those same Scriptures to lead up to his main point about Jesus Christ being the fulfillment of all of them - in point of fact, their long looked-for Messiah. But here in Lystra the people listening to him are obviously Gentiles (see Acts 13:11-13), and so it would have made absolutely no sense for him (and Barnabas) to make the same kind of speech that was made earlier. There was little or no knowledge at all of the Old Testament Scriptures, so Paul and Barnabas knowing this, used very simplistic (but true!) points with them - using common sense reasoning that the God they believed in and worshipped was the Creator and Sustainer of all things. It's hard to know if this approach was well received or not due to Luke's not recording what happened next with those people. But undoubtedly it was the best approach - the only one that made any sense and could've produced good results.

As Christadelphians, when we do have public efforts of preaching such as Learn to Read the Bible Effectively seminars and the like, our primary focus is on people who might believe that the Bible is the Word of God and are there to understand what the true message of the Bible is. And those brethren who have put together series like this, in my opinion, have done a good job of knowing who the audience is likely to be and matching the material to the audience.

If, though, we were in a different situation and our audience included primarily people who knew nothing about the Bible at all, for us to use the same methods and same materials as with the other group would just not make any sense. So what I'm saying basically is this: as brethren in Christ we need to learn from Paul's example here and match our message to our audience and be willing to come down several notches or go up based on how well, if at all, it is being received.

14:7    ‘and there they preached the gospel’ seems such a simple thing to say. However the comment encapsulates all the  different things that happened to the apostles when they preached. Open public preaching  almost invariably brought persecution in the first century. In this day and age we do not meet the same sort of opposition. However maybe our materialistic age causes us to be less willing to preach despite the fact that we do not meet with such opposition.

15:11  Notice the order “we” … “they”. We might have thought it more appropriate to say “them” … “us”. The gospel had first been preached to the Jews then to the gentiles. However the order is good and right as it emphasises that the Jews were saved by the same mechanism by which the gentiles were saved – grace. It was not that the Jews were saved by the Law of Moses whilst the gentiles were saved by grace. 

14:27   Communication is critical. The call of the gentiles did not receive universal acceptance amongst the Jewish believers so giving continuing progress reports was essential. So when the apostles met in Jerusalem as recorded in the next chapter the debate is over things that are known, the item was not a surprise to the assembly.

15:24   The phrase “went out from us” speaks of the Judaisers who left Jerusalem to try to require gentiles to keep the law of Moses and be circumcised. So when John – 1John 2:19 – uses the same phrase, when writing about the influence of Judaisers, we see the forced of his point.

15:2-3   Notice that even though going to Jerusalem to deal with the issue of circumcision Paul and Barnabas still took the opportunity to preach the gospel on their way to Jerusalem. Now it is clear that in so doing they did not travel to Jerusalem as fast as they could have. Hence we see that whilst the matter to do with whether gentiles should be circumcised or not was important id did not take precedence over preaching.

14:5  The way in which the record speaks of Paul’s treatment in Iconium is the basis for his comment – 2Tim 3:11– when writing to Timothy

15:10  When Peter speaks of the Law of Moses being a “yoke” we see language which Paul later – Gal 5:1 – uses to speak of Law of Moses as “bondage”

13:50 Instead of refuting the things that Paul and Barnabas said they used subversion tactics seeking to alienate the “dignitaries” of the city.  That actually demonstrates that the Jews could not refute the reasoning of Paul and Barnabas and the gospel message.

15:4 “received of the church” is a clear indication that Paul and Barnabas were welcome among the believers in Jerusalem even though they had been preaching the gospel to and baptising gentiles. Baptising gentiles was now acceptable. However the problem that now looms its head is the question of the relationship of those gentile converts to the Law of Moses. This is the next really big problem that the apostles had to address.

14:1 Notice that the record mentions that both Paul and Barnabas went into the synagogue together. This is reminiscent of the way in which Jesus sent the disciples out in pairs – Mark 6:7 – whilst it might seem more efficient for individuals to go out on their own getting twice as much done the value in working in pairs is fellowship especially when there are difficulties –Ecc 4:9-12 seems to teach this principle.

14:5 The Jews who opposed Paul’s teaching could not fault his reasoning. So rather than accept his reasoning they simply sought to get rid of him. This is exactly how the Jews dealt with Jesus. They could not answer his words so eventually they murdered him.  

14:19 They stoned Paul and dragged him out of the city, supposing that he was dead

See Paul's comments in 2 Corinthians 1:8-10 where Paul may be alluding to this event at Lystra.

It has been suggested that Paul actually was dead because stoning is fairly brutal - a boulder directed to the head would be fatal. He would have, as a minimum,  huge internal injuries and probably broken bones. Yet in 14:20 Paul gets up and proceeds along his way with no injuries. A miracle took place. 

14:1-2 The obvious place to go to preach the gospel was the synagogue. But notice there were both Jew and gentile in the synagogue. So the gentiles must already have been favourable to the message from Yahweh. They , like the Jews, needed the key to open the scriptures so they could see Messiah in the scriptures. Notice the opposition focused on the apostles, not what they said! The Jews had no answer to the clear exposition of the scriptures so sought to denigrate the preachers!

15:22 We first met Barsabas in 1:23 where we see him as one of the two candidates from which the replacement for Judas Iscariot was to be chosen. Now we see him being sent from Jerusalem to Antioch with Paul and Silas. From this we might conclude that he remained in Jerusalem up to this point in time.

Acts 15:14

ARE THERE FEW THAT BE SAVED

“WHAT hath He pleased, and what hath He sent His word to do? ‘To take out of the Gentiles a people for his name.’ He is going to set up a kingdom which is to rule over all the earth and sea; and He requires a people sufficiently numerous to administer its affairs to His praise, honour, and glory. This being His purpose, He does not need as great a multitude as is generally supposed when men entangle themselves in speculations about the number of the saved. ‘Many are called,’ says the King, ‘but few are chosen;’ ‘Strait is the gate, and narrow is the way which leadeth unto life, and few there be that find it;’ ‘Many will seek to enter in and shall not be able’ (Matt 7:14; 20:16; Luke 13:23). These are not our words; but they are his who spake the words of God.

John Thomas, The Faith in the Last Days, p. 242