Comments for December 12

v.7-10 gives the stark contrast that makes the tree such a wonderful part of creation. The ability to rejuvenate, even when old, is something special and causes the type of comparison that is made in Psa.1:3 to be so very apt.

This chapter is a further continuation of Job's words.
14:13-15 And again Job prays to God for deliverance in the grave.

v.1, taken with 15:14 and 25:4 gives us the state which we each have before the advent of Christ into our lives through baptism. We are each born of a woman and therefore subject to the law of sin and death, just as Jesus was - Gal.4:4 - and yet without sin.

14:4 Whilst it is true that cleanness cannot come from the unclean - Haggai makes this point (Haggai 2:13) Job was incorrect to think that man cannot be cleansed by God. This is the work of Jesus but was available by faith (Genesis 15:6) It is righteousness that is imputed not cleanness. Maybe Job should have used a Biblical word rather than one of his own making.

14:5 Job rightly concludes that matters of life and death are in the hands of God. One wonders how securely we believe this. We plan our lives, at times, as if we will live to fulfil our plans. We should say 'if the Lord will …' (James 4:15)

Job 14:13-15. Job is at the point where his hopelessness reaches its lowest ebb, when death and finality had come, so it seemed, that his sense of the inevitability of justice sustained him, and he reached out in hope for another day.

Job most definitely believed in the resurrection. I will sleep in my grave "until my change come."
Job 14:14,15.  When God calls, "all that are in the graves shall hear His voice, and shall come forth"
John 5:28,29.

In this chapter, Job continues the deliberation to the LORD that he began in v. 20 of ch. 13. His morbid reflections are reminiscent of the vanity and vexation theme of Ecclesiastes. He mourns the despair of human existence and its finality. However, this loss seems self-centered, unlike the Psalmist who regrets the loss of opportunity to praise the LORD (Psa 6:5).

14:1-2  Now Job generalises about man’s expectations from his own experience so that he can challenge his friends in verse :3.

14:7-10 Job, in a deep depression, compares himself unfavourably with a tree. The tree might be severely pruned so that there is only the stock left. But if it is watered and nourished it will revive but Job sees himself in such a sorry state that there is no hope of revival.

In his despair, Job mourns the lot of humankind.  He seems to believe, at this point, that man lives and then dies forever (v.10).  He points out that, unlike man's hopeless case, new shoots could possibly sprout from a dead tree (vs.7-9).  This interesting figure is echoed by the prophet concerning Jesus (Isa 1:11 cf.1Cor 15:36).  Subsequently, Job seems to have learned about resurrection and salvation (19:25-27).

14:6 In the light of Job’s comments in verses 1-2 Job is saying that his friends should just leave him alone with his sorrows.

V.13 - A suffering Job wishes that God might give him relief and hide him in the grave [the Hebrew word for "grave" here is "sheol" (7585) which is translated throughout the KJV as hell, grave and pit]. Job wouldn't want to be sent from his current place of suffering to an eternal land of suffering thus hell should be understood to be the grave. The death state in hell (the grave) is like sleep and there are no thoughts or sufferings Psa 146:4.

14:3 Job now, by highlighting that his friends are human like himself, suggests that they are not in a position to speak with him. But in reality it is the humanity of our friends that enables them to help us – but it behoves them to rightly assess the situation. The wonderful thing is that Jesus is in just that position -Heb 4:15

14:13 In speaking of being hidden in the grave until God’s wrath is past indicates that Job believed he would come out of the grave – he believed in the resurrection.

Job 14:1-12 - Man's state is hopeless, but with the tree there is hope. V2 - perhaps infers man is frail as a flower or as an inconsequential shadow lacking substance and therefore not worth judging (Job 13:25;Job 7:17-18); V3 - Job may  be suggesting God doesn't open His eyes to save but to scrutinise in order to punish; V4 - born into sin (Psa 51:5;Rom 5:18-21); V6 - [(Psa 39:13), Job wanted peace in his few days but was chastened for his character development and that of those who knew him (Heb 12:10-11); V7 - a tree has hope of reviving in this life/dispensation (unlike a man); V10 - man has no hope of renewal in this dispensation but this doesn't preclude a future resurrection (Ecc 3:19-20;Job 14:13-15), "man" [Heb. "gever" (1397) means "mighty man, strong man, warrior", etc.], "man" [Heb. "adam" (120) means "man in a general sense",etc.], "giveth up the ghost" [Heb. "gava" (1478) means "to expire, to pass out, die, be dead, perish", etc.]; V12 - "man" [Heb. "iysh" (376) means "common word for individual man", etc.].

Job 14:13-15 - is there life after death? V13 - "until thy wrath be past" - Job feels God is angry with him and can't see any other reason that would prompt God to treat him so (Job 10:2,3,16,17;Job 9:5,12,13); V14 - yearns for resurrection (Exo 3:15 and Matt 22:31-33; of the Messiah Psa 16:10; Psa 17:15;Isa 26:19;Dan 12:2;Job 19:25-26), "wait" [Heb. "yachal" (3176) means "wait, to be patient, hope, trust, be pained, stay",(translated "trust" Job 13:15)], "change" [Heb. "chaliyphah" (2487) means "alternation, change, course, change (of garments/raiment), relief (from death)", etc.]; V15 - belief that God will ultimately resume His loving care and call Job from the grave in a bodily resurrection (Job 10:8-13).

Job 14:16-22 - Job's present state - perplexed and distressed. V16 - God numbers every sin;  V17 - Job doesn't claim absolute sinlessness - "My transgression is sealed up in a bag", God "sewest up" [Heb. "taphal" (2950) means "stick on as a patch, saw up, plaster over", etc.] Job's iniquity - does this mean God is saving Job's sins to condemn or does it suggest a covering of sin foreshadowing Christ's sacrifice? V18-19 - as mountains and stones deteriorate over time so does man's hope become destroyed; V20-21 - no thoughts when death (Job 7:10;Psa 39:6); V22 - perhaps reverting back to Job's misery before death.

Preserving faith at the core

Job feels that he would be better off dead. At least if he were dead, he could wait for the resurrection, rather than waiting to die. So he likens his life to a tree which has all but died (Job 14:8) which, if cut down, can conserve what little life energy it has, and perhaps spring up again in the future (v7-9). He wants to be cut down like that tree (v13). He then recognises that regeneration is not a natural occurrence for a human being, who, once in the grave, stays there forever (v12). But if God is in control he knows man can be raised from the dead through His power (v13-15). He feels that God's wrath against him is relentless and unbearable while he is alive (v16-20). And though he doesn't want to live any more, he worries about being gone forever (v21-22).

In other words, Job is suicidal. Notice that whilst suicidal he can still have faith in God, which is wonderful. When we see our brother or sister depressed and in pain and trouble, we should remember that they still have faith. They will be struggling with what's happening in their lives, but at their core still believe God can, and will save them. In this situation it is best just to listen and not take their words at face value. Think instead of the dying tree, on the outside gnarled and dead, but at its core there is life, faith. If the tree is cut down and pruned it can concentrate simply on staying alive. Likewise this person may need to disappear from view for a while and take stock; regathering their energy. Faith doesn't die by being away from people or activity for a while. Don't spoil that process for them by saying too much or trying to get them back on their feet before they're ready.

14:2  The idea that man is like a flower that, by implications, flowers and fades is seen elsewhere in Scripture. – Isa 40:6 is one such example. However we should not presume that because a correct Scripture principle is described that the rest of the reasoning used is Scripturally sound as well. It is all too easy to quote Scripture but miss use its application.

14:14 In saying “till my change come” would seem to indicate that Job believed in a bodily resurrection to a different state from that which he was currently in.

14:3    Job’s friends came to help Job with his problems. However Job sees their help as criticising him – They are the one sitting in judgement.

14:6   In likening man to “an hireling” Job is acknowledging that man has not rights in this life and is indebted to the one who has hired him. 

14:16-20         It seems as if Job is speaking to God about his problems, seeing them as coming from God.

14:5  As we read through Job’s responses to his friends we should appreciate that from time to time he directs his comments to God. Whilst it is not easy to work out, in this chapter, what is directed to God and what is directed to his friends this verse clearly is a comment directed to God.

14:12-13         Whilst it might appear that Job saw no future after he died it is clear that he did believe in some sort of afterlife. From other things he says we can conclude that he believed in the resurrection. So his lament here is not sheer despair. Rather it is the realisation that this life has nothing to offer him.

Job 14:7 I wonder if these words have any relation to Psa 1:3?

Psalm 1:3 talks about leaves that not wither (evergreen). Matt 7:16 talks about good trees brigning forth good fruit.

Bearing fruit isnt easy, it requires pruning and cutting back and the tree requires endurance to continue through its pruning, and the winter times.

So the first thing a tree needs is endurance.

Psalm 1:3 records if a tree has endurance then his leaf also shall not wither; and whatsoever he doeth shall prosper. the word prosperous in the Hebrew translation is sakal which is translated as the word prudent.

And that word prudent speaks of discerning a situation before action, being discreet and planning for the future, all relevant to us brethren and sisters.

and the definition of prudent is Acting with or showing care and thought for the future having the ability to govern and discipline oneself by the use of reason.

Job proved himself to be able to endure (though he suffered depression and felt like death was a good way out) but we see that he understood that the tree though suffering cutting back and pruning and appearing dead could live again, Job then also was prudent he thought about his future in the kingdom before he made a rash decision.

14:3     Having spoken in the previous two verses of the facility of man now Job appeals to his friend to treat him as one that is frail. That is they should be compassionate towards him. When talking to others, especially those in difficulty, we should realise their fragility and respond accordingly. There is more than one way in which to make a point. It can be thrusting and critical or it can be compassionate.

14:4   Whilst we might think that the teaching about clean and unclean things came with the Law of Moses we must remember that the principles actually existed at the time of the flood –Gen 7:8

14:13 Have we ever been so despondent in life that we wanted to die? This is the depths that Job had sunk to in his tribulations. When we see this depth of despair we can understand, I suggest, some of his seemingly rash statements.

14:13 Have we ever been so despondent in life that we wanted to die? This is the depths that Job had sunk to in his tribulations. When we see this depth of despair we can understand, I suggest, some of his seemingly rash statements. We should always take account of a person’s mental state when evaluating their comments. Context is everything!

14:3-22Job, in this section, says things that are only true of God. So we might conclude that rather than just responding to Zophar – 11:20 – Job is also appealing to God.

14:1-5  Whilst Job’s comments about the fragility of life are true of all men he is speaking very specifically of himself.

He sees himself as “unclean” and expresses his realisation that the only one who can make him clean is God.

14:13-14  If we are not careful we will think that the resurrection from the dead to eternal life is a New Testament doctrine. However it was believed, though not stated overtly, from very early times. So we should conclude, because of things that they said that even Eve and Adam believed in the resurrection.. It is stated expressly in Dan 12:1-3. So the things we read of Job saying, for example like here, show us that he believed in the resurrection to eternal life.

LONGING FOR RENEWAL

“If someone dies, will they live again? All the days of my hard service I will wait for my renewal to come. You will call and I will answer you; you will long for the creature your hands have made” (Job 14:14-15).

When we go through hard times, we find that we long all the more for the return of Jesus and the time when everything will be made right. When everything is going well our desire for the return of Jesus is not always so strong. That’s the way it often happens, but it doesn’t have to be that way.

Waiting for our renewal to come should be the one event we long for more than anything else, both when times are good and when they seem to be against us. Job felt the need for renewal greatly during the time of his suffering. Whether or not we feel the same desire for renewal right now, we can cultivate a longing that motivates us, will change our direction in life, and help us make the most of every decision we make.

In order to increase our longing for renewal, try the following:

1. Start a Bible study of what the Bible says life will be like after Jesus returns. Don’t forget to take note of patterns, types and parables.
2. Ask God to help you to become aware of your own sinfulness and limitations in order to see the beauty of his grace.
3. Ask God to fill you with a vision of his plan for you and for all his people.
4. Talk to other people about the time when Jesus returns. Find out what they think it will be like.
5. Make it a habit to think about God’s great future for you at certain times during your day.

v.13 - This description of God is not unique to this place. It is quite a well made point. God is not able to look upon evil, it seems, means that He is not able to be influenced by it. Compare these passages - Job 15:15, Psa.5:4-5, 34:15-16, 1Pet.1:15-16

It seems most probable that Habakkuk prophesied in the latter years of Josiah. If this is so he is contemporary with Jeremiah.
We know nothing about the prophet himself.
The book is in five parts:
1 Habakkuk's is perplexed at the sins of Judah and the silence of God, 1:1-4.
2 God's answer perplexes the prophet more 1:5-11.
3 The prophet, thus answered, expresses his mind to God 1:12-17; but he will watch for further answers, 2:1.
4 The watching prophet receives a vision 2:20
5 Habakkuk utters a prophecy about the future.
Thus we see that whilst Habakkuk is a prophet we are being instructed about his dilemma with the way in which God works.

Further to the point above it is absolutely essential that we recognise that there are things that God cannot do. He cannot lie (Tit.1:2), and he cannot be tempted with evil (James 1:13). We must be very careful to take these points on board when we consider his character and that of His Son.

1:5 Even though this passage is used (Acts 13:41) to speak of the call of the gentiles God is here telling the prophet that He is going to use the evil Babylonians (1:6) to punish Judah.

1:11 In speaking of the Chaldeans 'imputing this his power to his god' we see a characteristic seen later (Dan 5:4) in other enemies of Israel. In reality this is simply the 'flesh' showing how it thinks. Mankind always, left to himself, sees the gods of his own making as the origin of his power. In fact all he is doing is elevating himself in his own mind!

Hab 1:1. Who was Habakkuk? He is only identified as “the prophet”. Could it be that he was so well known that this was sufficient identification? It certainly appears that he was a godly man, crying out at length to God, being bothered by wickedness that existed.

KEEP PRAYING
 
The same things happens in our lives today.  Our world is in a terrible state.  Habakkuk complained of violence, injustice, wrong doing, destruction and violence, strife, conflict, a paralysed law, no justice, wicked people getting away with wickedness and justice that is perverted.  He could have been living today.  It seems there was not much difference between the people in the days of Habakkuk and the people living in the world today.
 
Sometimes we get together and discuss how bad the world is getting, and it makes us wish all the more, like Habakkuk did, for justice to come from the LORD so that he can put an end to all the wickedness that surrounds us.  But apart from discussing it, what else do we do about it?  Habakkuk had the answer.  His answer was to pray.  It was more than just a prayer - he was constant in prayer.  Habakkuk kept praying persistently until he got an answer from the LORD.  He even complains that he had prayed so long without an answer.  He says, "How long, O LORD, must I call for help, but you do not listen?  Or cry out to you, 'Violence!' but you do not save?" (Hab 1:2)
 
We have seen how corrupt and wicked the world is, but how often do we pray about it?  How often do we plead with the LORD to send Jesus back to the earth to make things right again?  Things are getting worse by the day.  We need to make sure that our prayers are getting more persistent, more passionate and more powerful each day.  Never give up.  Keep praying until something happens.  Habakkuk did.

1:6 In warning Judah that the Babylonians would  go through 'the breadth of the land' Habakkuk  is reminding the people of the warning Isaiah had given about the Assyrians (Isa 8:8) In Isaiah's day Hezekiah heeded the warning and the destruction did not come. The lesson was not heeded this time and so the Babylonian captivity followed.

V.16 Habakkuk believed that the LORD was his Holy One, the holy one of Israel, who could not in any way be guilty of wrong doing, or implicated in sin in any way, but who is unchangeable in holiness. He claimed Him as his own, "my God", speaking in his people's name.

Unlike most other prophets, the date of this prophecy is not given in chapter 1 verse 1. Habakkuk cries to God that his prayers are not heard (Hab 1:1-4), but God replies (Hab 1:5-11). The prophet’s second prayer is in Hab 1:12 to Hab 2:1). This first chapter mentions Chaldea (Hab 1:6) as the nation to come against Israel, so that must help us to date the prophecy before the fall of Samaria by the Chaldeans.

Habakkuk (606-604 BC) lived during the reign of Jehoiakim and was contemporary with Jeremiah.   Habakkuk means embracer.  He embraced the Word of God, and, as a prophet, foretold the destruction of Judah by Babylon.  He probably did this just before Nebuchadnezzar's first invasion of Judah in 605 BC.  It is interesting to note some of the descriptions pertaining to Babylon in v.8.   Most likely, the reference to leopards and wolves points to Nimrod.  Nimrod was the hunter who founded Babylon, and was responsible for building the tower of Babel.  He used to train leopards and dogs to hunt.

1:2 So we see that Habakkuk had been praying to God because of the evil in the land of Israel.

Habakkuk's prophecy was spoken to Judah in the days following the death of Josiah, this makes him a contemporary of Jeremiah. While spoken to Judah, this book contains crucial principles that apply to believers in the 21st. century. As Paul wrote in the 1st. century "whatsoever things were written aforetime were written for our learning" Rom 15:4. We all do well to reflect on the words spoken by Habakkuk. 

1:13  Habakkuk’s problem was to misunderstand the character of God. God, he thought, was ‘too pure’ to witness evil and so presumed that God would not use wicked men to fulfil His will, forgetting that all men are inherently wicked.

1:5 When one relates this warning to those around us, we tell them that the Lord Jesus Christ will return shortly, but they for the most part do not believe, but, when it does happen, and it will, they will be astonished, it will not happen for a short period of time, but until all the peoples on earth shall both know and see it. The reluctance of the world to day to believe has always been this way. When Ahaz was offered a sign from God, he refused (Isa 7:11-12). The people in the days of Noah did not accept the warning he spoke of. 

1:12-21        Habakkuk seems unable to accept that God will work against Israel using an evil nation stating ‘thou are of purer eyes …’ (1:13)

1:14-16 The prophet continues to explain to God why He should not use the Chaldeans against Judah. His reasoning is not that Judah are righteous, rather he is reasoning that the Chaldeans are Godless.

Babylon: Nurtured by God for His purpose

Is there a contradiction here? Whilst Babylon is condemned for being brutal, it was actually God that had brought the nation to power?

It was in the purpose of God that Judah would go into captivity, and so He prepared Babylon to receive them. We can see this for example in v9 "they gather captives like sand" and v15 "they gather them in their dragnet" speaking of Babylon's policy to take whole nations into captivity. This policy fulfilled God's will to the letter (see Jer 13:19). So we can see that Babylon was prepared by God to do His bidding.

We can see where it all went wrong, in v11 and v16. They ascribed their success to gods of Babylon, and sacrificed to war weapons, not to God who made them effective. This can be seen worked out in the account of Belshazzar who received the writing on the wall; the end of the Babylonian empire in fulfilment of v12:

"you have marked them for correction" (see Dan 5:3-5, 23-28).  

1:17 To the prophet it was a logical conclusion (therefore) that because of the idolatry of the Chaldeans they should not be used against other nations. However there is a major flaw in that argument. If God was only to use Godly nations to fulfil His will he would have no one to work with!

1:3     Habakkuk asks God why He shows him ‘iniquity ...’ Habakkuk would rather that God brought judgement on the wicked. He has to learn that God is looking for repentance and will only bring judgement if there is no repentance

1:3-4    It seems that Habakkuk is telling God that there is lawlessness in the land because God has not intervened. However we should not simply avoid sin because of the fear of judgement. Our desire to avoid sin should be driven by a desire to please our heavenly Father.

1:6-11 These verses are god’s response to Habakkuk’s question of the previous verses.

1:6-10 Lest anyone was in any doubt as to what the Chaldeans would be like – remember they have not yet come against Israel – God spells out in clear terms exactly how they would behave. 

1:14   The prophet describes men as fish who have no one to guide them. Jesus uses similar language – Matt 4:19 – to speak of the work of the disciple. Whilst, in Jesus’ day, there were religious leaders they did not guide the people correctly.

:6      As God had said that he would bring the Chaldeans against Judah we can understand why God calls Nebuchadnezzar his servant – Jer 25:9, 27:6, 43:10

1:13     Of course it was not that God was “too pure” to see evil. Habakkuk had already asked God why He has not intervened to judge evil. –Hab 1:2-4. Job knew that God could “behold” evil – it was the “evil” that God was going to bring that causes the prophet consternation.

1:2    We pray for the return of Jesus but it hasn’t happened yet. Do we think, as Habakkuk seemed to think, that because our requests have not been met that God is not listening to us? If we feel like that then we seem to be seeing our desires as more important than God’s plan.

CONVERSATION

Habakkuk asked God a question. Actually, it was more like a complaint. He was basically saying, "We keep complaining about violence and injustice, but nothing happens. Are you listening?" I wonder how often our prayers sound like that? We ask, complain or suggest things, wonder at God's direction, and then ask, "Are you even listening?"

Of course God is listening. He's been there all along. Have you ever wondered whether it is us that hasn't stopped to listen to God?

Habakkuk must have waited because God replied. And then, when Habakkuk had processed God's reply, he prayed and complained again. This time, after his prayer, he said some very informative words: "I will take my stand at my watchpost and station myself on the tower, and look to see what he will say to me, and what I will answer concerning my complaint." (Hab 2:1). Habakkuk proactively waited for God's reply.

When we pray and have specific questions, let's not just carry on with our busy lives hoping there might be an answer. Wait. Be still. Watch. Stand at your watchpost and expect God's answer. God is listening. Are you?
 

1:12 It was Habakkuk’s understanding that God was eternal that gave him confidence. Unlike men who pass off the scene Yahweh had been and will be always there. We can share that confidence of the prophet and so we should regularly reflect on the eternal nature of our Father. It is such reflection that gives us confidence in a troubled world.

1:3 It was inevitable that God would show Habakkuk iniquity. As a prophet God showed him what Israel were like so he could witness against that wickedness. However that would be no justification for us. We have no charge to look at iniquity. We should be grateful for that. However one wonders when we choose to watch violence and immorality on out televisions etc.

1:3-4 The prophet’s reaction to what he saw in the land is the response of all faithful servants of God. They are appalled by the violence and godlessness that they see in the world. Is this truly our feeling about what we see? Or have we become de-sensitised to the evil? Do we allow this sort of godless behaviour to “entertain” us on TV or the cinema, or even computer games?

If we were asked by the Father why we involve ourselves with such things what would we say?

1:11  All nations, even today, have their own ‘god’ It may not be an idol as in Old Testament times but it is just as ‘real’ to those powers. It is their own confidence in themselves. Nations that start wars   have an ideology which transcends humane thinking.

However those nations are unaware of something that we know which provides us with comfort when things around the world seem to be going wrong. It is this. God is in control of world events - Dan 4:17,25,32

1:5 This verse is quoted – Acts 13:41 – by Paul to challenge the Jews who heard his preaching in Antioch in Pisidia about Jesus being the Christ. So we can conclude that Habakkuk is saying that the Chaldeans would attack Jerusalem because their attitude prevented them from seeing Christ in their bible.

v.6 quotes Isa.28:16 - a much quoted verse in the New Testament. We need to make sure that we heed this and that the teachings of Jesus do not cause us to stumble. Faith, contrition and humility before the greatness of the Lord God are the requirements. Rom.9:32-33, Eph.2:14-22

2:21 - 25
2:22 who did no sin Isaiah 53:9
2:22 neither guile was in his mouth Isaiah 53:9
2:23 reviled not again Isaiah 53:7
2:24 bare our sins Isaiah 53:6
2:24 dead to sins Romans 6:2
2:24 live unto righteousness Romans 6:11
2:24 by whose stripes we are healed Isaiah 53:5
2:25 as sheep going astray Isaiah 53:6
2:25 the shepherd Genesis 49:24

Christ is presented as a pattern that we should follow. His life and death are presented as that pattern using, in particular, the language of Isaiah 53 to show us the sort of mind that Jesus had.

This sort of life in Christ is presented as an exposition of the way that one should walk in Christ as described in Romans 6 because those who are 'dead to sin' quoting Romans 6:2 should 'live unto righteousness' quoting Romans 6:11, explaining that living unto righteousness is in fact living unto God. This is not an abstract doctrine nor a subtle difference. We must give over our lives to serving God by doing righteousness' in all aspects of our life in Christ

Israel were called to be a holy nation at Sinai

Likewise brethren and sisters in Christ are called to a special position. We must take care that we do not, like Israel, lose the privilege through our actions.

:20 Jesus was 'buffeted' (Matthew 26:67) - and he had done nothing wrong, so why should we be troubled when we suffer?

2:21 Notice we 'follow' Jesus' steps. He is our example.

V.2 Mealtime is family time, and family time, should include both prayer and scripture reading. The family comes together at mealtime, not only to enjoy each other's company, but also to express thanks to God, for He is the giver of all gifts, also to read from His Word. Families should look forward to both the food for the natural man, and also for the spiritual man. We, as well as our families need both, some are ready for meat, while others are still on milk.  

V.12 - winning people not in the flock over with our good deeds/fruits

V.21 - Christ suffered for us, leaving us an "example" Grk. "hupogra" (5261) meaning "an underwriting, copy for imitation, (fig.) an example" that we should follow his steps. Thus John 1:14 refers to Christ who was the word made flesh and of whom we read of throughout the word in both the Old and New Testaments.

Peter continues to emphasize the state of believers as strangers and pilgrims (v.11; 1:1).

He describes brethren of Christ as a royal priesthood (v.9).  Contrast this description with that of  Rev 1:6.  The KJV seems to suggest that the brethren of Christ will be kings as well as priests.  However, this is a faulty translation: kings should be rendered kingdom, as modern translations have it.  Jesus will be the only king.

A cornerstone (v.7) is the stone situated at the junction of two walls, being common to both.  Christ is the uniting force between the wall of the Jews and the wall of the Gentiles.  Where one wall finishes (Old Covenant), a new wall takes off (New Covenant).

The sacrifice of Christ on our behalf was representative and not a substitute (v.24), otherwise why would we need to watch our behaviour?

2:4  The ‘living stone’ was indeed disallowed of the Jewish leaders. In using this language Peter is warning quite specifically against going back to the law of Moses.

2:5 A ‘spiritual sacrifice’ may well have seemed an odd thing to consider for a Jew but an example of a ‘spiritual sacrifice’ can be found in Hos 14:2 ’the calves of our lips’

2:6,8    Notice that the ‘stone’ of God’s provision cane be either a strength or a stumbling block. It all depends on the attitude to the gospel. It is not a feature of the stone it is a function of the way in which we view Jesus and his salvation. This was very relevant to the Jews to whom Peter wrote as on the one hand some wanted to return to the law – to them Jesus was a stumbling block whilst others had moved on from the law. To them he was ‘precious’.

"Therefore, laying aside all malice, all deceit, hypocrisy, envy, and all evil speaking, as newborn babes, desire the pure milk of the word, that you may grow thereby" 1Pet 2:1-2

This sentence comes in two parts: first, the putting off of the natural man, and second, putting on the spiritual man (see Col 3). The first is an act of will and of continued vigilance, but the second is an automatic, natural process. Notice that the figure Peter uses is of a newborn child. The newborn child cannot control its desire for milk - it just wants it - and when it gets it, the growth of the child is automatic. The point Peter is making is that we simply have to read and think about the word of God in order to gain spiritual growth. This should lead to us being changed, by gradual increments, into the spiritual household mentioned in v5 and v9.

2:9 Being a ‘chosen generation’ of itself is of no value to God. Unless that ‘chosen generation’ actually ‘show forth’ the gospel in their lives they are of no value to Him now.

2:9 The exhortation to ‘show forth the praises ...’ quotes Isa 60:6 which is talking about how gentiles will respond to the gospel message.

2:9   The darkness and light motif here is a common one right throughout Scripture, starting with the details of creation.

2:6   Peter quotes Isa 28:16 thus linking that area of Isaiah with the words of Psa 118:22 which speak of Jesus also. We should look at those two areas of Scripture as related because Scripture itself links them.

1Pet 2:13,14.

Here Peter exhorts believers to "submit yourselves for the Lord's sake to every authority instituted among men..." Yet toward the end of his letter - 1Pet 5:8,9 in reference to "the devil prowling around like a roaring lion looking for someone to devour" (in all likelihood, a reference to Nero and his crusade against Christians), Peter says, "resist him, standing firm in the faith, because you know that your brothers throughout the world are undergoing the same kind of sufferings." How are these 2 different exhortations by Peter to be reconciled?

I received a very interesting and informative response in connection with a similar passage to Peter's in ch. 2 - Rom. 13:1. Here's what our brother had to say -

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"Never do anything against conscience even if the state demands it" (Albert Einstein).

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My comments - Now with that for background, how can one simultaneously both submit to and resist such authorities (assuming that that's what Peter is referring to in ch. 5)? The key really has to be what Peter meant by exhorting believers to resist. I think his meaning is clarified in what he continues to say in the rest of v. 9 - "standing firm in the faith, because you know that your brothers throughout the world are undergoing the same kind of sufferings." In other words, if Nero (let's say) and his civil cohorts demand that you renounce your Christianity and worship him, then resist that temptation even if it leads to serious punishment and/or death. Otherwise, submission is the best course of action. By the way, isn't Albert Einstein's quote a great one?

2:4     “disallowed” and “chosen” echo Jesus’ words – Matt 21:42, Mark 12:10– where he speaks of his rejection by the rulers but acceptance by God. Here Peter says that situation that Jesus was in is exactly that of the believers to whom he is writing.

PETER'S ACTION POINTS #2

Reading through 1 Peter 2, we find that he gives us many specific instructions for godly living - too many to take in all at once. If we bullet point them, we may find they impact us in a different way. Here they are:

Rid yourself of all malice. (v.1)

Rid yourself of all deceit. (v.1)

Rid yourself of all hypocrisy. (v.1)

Rid yourself of all envy. (v.1)

Rid yourself of every kind of slander. (v.1)

Crave pure spiritual milk like babies. (v.2)

Come to Jesus. (v.4)

Be a holy priesthood. (v.5)

Offer spiritual sacrifices acceptable to God through Jesus Christ. (v.5)

Declare the praises of God. (v.9)

Abstain from sinful desires. (v.11)

Live such good lives among the pagans that they will glorify God. (v.12)

Submit to every authority. (v.13)

Do good. (v.15)

Live as free men. (v.16)

Do not use your freedom to cover up evil. (v.16)

Live as servants of God. (v.16)

Show proper respect to everyone. (v.17)

Honour the king. (v.17)

Submit yourself to your masters with all respect. (v.18)

Follow the example of Jesus. (v.21)

Do not sin. (v.22)

Do not deceive. (v.22)

Do not retaliate to insults. (v.23)

Do not threaten. (v.23)

Trust God. (v.23)

Die to sin. (v.24)

Live for righteousness. (v.25)

Which one of these will you choose to work on and pray about today?

2:17     “fear God, honour the king” draws on Prov 24:21.

2:9      In speaking of Jesus as “chosen of God” Peter is referring to what God said of Jesus in Isa 41:9

DEVELOP A CRAVING

New born babies do four things. They drink milk, cry, sleep and fill their nappies. New born babies don't desire to watch television, go cycling, crochet blankets or eat pizza. All they want to do is drink milk and sleep as if their life depended on it, which it does.

Peter uses the example of new born babies to show how much we should desire the pure word of God. He says this: "Like new born babies, crave spiritual milk, so that by it you may grow in your salvation, now that you have tasted that the Lord is good." (1Pet 2:2-3).

New born babies want milk more than anything. They are keen to have a feed as often as it is offered to them. If they feel hungry, uncomfortable or in pain, all they want to do is take a drink, believing that a little bit more will cure any problems they might have. That's how we should be in our reliance on the word of God.

To be the Christians Peter describes, we need to crave God's word. We need to have meals of God's word and snack on it in between. It needs to be our one stop shop when we are in pain, discomfort or upset.

Just as a baby grows up through drinking it's mother's milk, so we will grow to be complete and mature with the milk of God's word. The milk of God's word will grow in us the salvation God offers.

So what are we waiting for? Snack now. Taste that the Lord is good and develop a craving.

2:12     The way in which we live is seen by others around us.  We do well to remember that those ‘outside’ are always seeking occasion against us as Daniel found when he prayed towards Jerusalem Dan 6:10-11. Daniel did not compromise his faith because of the possible consequences. Nor should we.

2:10      “not a people” quotes Hosea 1:9 “not obtained mercy” quotes Hos 1:6. Peter, by inspiration, quotes Hosea to shoe that even a sinful nation could repent and become reconciled to God.

1Pet 2:9 It is strange that Israel (and us) were called out to be priests, yet it could only be one tribe and could only be men (this side of kingdom). So how can brethren and sisters (especially sisters) dedicate their lives as the priest did?

Have a look at Num 6 (and my notes) everyone especially sisters can achieve the same spiritualness (even sacrifice) and dedication to God before the kingdom (though not the authority).

Our god misses nothing out!

2:4      Peter quotes the Old Testament extensively. When he speaks of Jesus chosen of God he is quoting Isa 41:9. A reading ofIsa 41 will show clearly that the chapter is speaking of Jesus.

2:7 Jesus is “precious” to us because he gave his “precious” blood 1:19 – that is he gave his life willingly in service to God. So who are we to complain about serving God even when it is not convenient?

2:23 Isn’t it wonderful that our “judge” will judge righteously? We try often to be faithful judges but fail. Our God is perfect and never makes a mistake. We can take comfort from that when we reflect on the day of the resurrection.

2:1 “wherefore” links this chapter to the previous one. We should change the way we live because of what God has done for us in enlightening us with the word of the gospel – the good news of the forgiveness of sins and the coming kingdom of God.

2:1 to “lay aside” something we have to be carrying it in the first place. We should not make the mistake of thinking that we do not show guile and hypocrisy in our lives. Such behaviour is common to all the sons of Adam and that includes us. If we pretend that we do not have such qualities we will fail to see them and so not even try to remove them.