Comments for December 19

23 v. 16 - A feeling shared by others, (Ps 22:14 Isa 6:5, 57:16) and doubtless ourselves as well, at times, which we need to overcome in the knowledge that God will save us and God will count us righteous that endure to the end.

Job 23 Job responds again.
23:1-7 So Job desires to reason with God.

Job 24 Job continues
24:1-10 Job acknowledges that some men actually violate the law of God in the way that Eliphaz accuses him, but by implication, Job is saying that he is not like those people.

24:7-10 - This we know is still the case. Much of the world is in abject poverty at the hands of the rest of us. This is the way of man - the dreadful selfish way we are. Let us pray for God's forgiveness on us for this.

23:10 So Job does have some understanding of chastening

"WHEN HE HAS TESTED ME I SHALL COME FORTH AS GOLD"
Peter said in his first letter that trials come so that your faith - which is of greater worth than gold, which perishes even though refined by the fire - may be proved genuine and may result in praise glory and honour when Jesus Christ is revealed. Job also realised that when his test was over he would come out refined like gold.
To refine gold it must be heated to 1100 degrees Celsius. At this temperature it becomes 99.996% pure. The last metal to be refined from gold is silver. In our lives often the last things to be refined are the most precious things in our lives. If gold is overheated past 1100 degrees Celsius it will ruin and so the refiner must sit and watch the gold. When he can see his own image in it, he knows that his work is done. This is how we are refined too. Our faith is tried by our trials. Yet God is watching to see that the heat of our pressures do not become too hot and we break because we cannot take any more. He tries us to refine out our impurities until we reflect his perfect image. Give thanks for your trials, knowing that God is refining you and making you pure.

23:4 But Job still thinks he can reason his case with God! I wonder how often we feel that we are right and that God is wrong in our lives? We may think we never think like this - but whenever we say or think 'It's not fair' we are being like Job.

24:25 Job's caveat is this - even if you don't agree with me about how things are now you must agree that at some time in the future my words will be shown to be true!

Job 23:10. One thing is certain. It did not matter how little Job knew of God, or where to find Him, God knew all about Job. When the day comes for Job to stand before the judgment seat, he would come forth as purged gold. He would be declared innocent as Job answered Bildad.(Job 19:25-27)

MORE THAN FOOD
 
"I have treasured the words of his (God's) mouth more than my daily bread."  (Job 23:12)
 
What an awesome attitude Job had to the word of God!  Listening to the word of God was Job's first priority every day.  The priority of listening to God came above having food.  God's word was most important to Job.  And more than making God's word a priority, more than food, Job treasured the words of God's mouth.  It was not just the first priority but it was something to take time over, to meditate on, to put into practice and to treasure. 
 
If God's word could be more important to Job than food, then if he had three meals of food each day, he would also have fed on God's word at least three times in the day.  We can also see in his treasuring of God's word that the words of God's mouth were not fast food to him.  Job wouldn't have read the Bible to make sure he had read it today - to "do the readings."  He read it to be fed and filled spiritually by his Creator.
 
Let us also make God's word top priority in our lives above things as important as food.  And let us also treasure it, think about it, take time over it, and put it into practice.

Job expresses a thought that has perhaps troubled us, Job 23:3.  Where actually IS God?  What a blessing we have in knowing so much about Jesus! We know of-course that Jesus isn't God, but He came to manifest the Father. "Believe me That I am in the Father, and the Father in me." (John 14:11)

Job uses the figure of refined gold as a conclusion to his trial (23:10).  The image of refined metals is used elsewhere to show a successful emergence from trial.  For example, the LORD uses this language to show the salvation for a remnant of Israel (Zech 13:9).  However, Peter puts into perspective the value of tried faith vis-à-vis de gold (1Pet 1:7). 

Job is starting to exhibit the things which please the LORD.  He has expressed hope in the mercy of the LORD that he will successfully come through his trial (23:10); and he has confessed his fear of the LORD (23:15).  These are two components that please the LORD (Psa 147:11).

23:10  But though it seems that Job understands chastening he seems to be saying that he is the one who will be justified.

24:13  In saying that there are those who ‘rebel against the light’ Job is implying that he is not one of those type of men.

23:4 Job’s attitude that he can reason his cause with his God contrasts with what he said in Job 9 where he acknowledged that he was not in a position to reason with God. Such was the effect of the words of his friends. They had provoked him so much that he now reasoned differently about God. We do well to realise that our words might actually hinder, rather than help, our brethren and sisters,. In our ‘helpfulness’ we may well cause them to stumble.

Job truly believes that he has done nothing amiss and challenges the LORD to show him any error.  He is slowly turning to a fuller understanding of the LORD but is still exhibiting self-justification.

Job uses the name The Almighty (El Shaddai) (23:16; 24:1).  This name is particularly associated with the patriarchs, to whom Job was, probably, contemporary (Gen 17:1; 28:3; 35:11; 49:25).

23:11 That Job had kept God’s ways was no guarantee that he would be blessed. Keeping His commandments is an obligation which does not guarantee an easy life.

WHERE ARE YOU GOD?

Job was looking for God. He felt like he had been abandoned by God. Nothing was going right. Everything he used to have had been lost and he was left all alone, small and pathetic, calling in vain for God to either fix things - or at least tell him why this should all be happening. But search and call as he might, Job still had no response. He said, "But if I go to the east, he is not there; if I go to the west I do not find him. When he is at work in the north, I do not see him; when he turns to the south, I catch no glimpse of him." (Job 23:8-9)

Let's stop and think for a moment what we know about Job's life. Until his troubles began we know very little. After his troubles ended, we know very little. Most of what we know concerns the time of his troubles. This was the time of his life that God saw fit to record for us in the Bible. It was during Job's trouble that God watched him most intently, and through all his troubles preserved his life.

I find this most encouraging. There have been times in my life when God has seemed distant and prayers don't seem to have been heard. Looking back over those times I know he was closer than I ever imagined. Yes, God may allow us to feel alone but he will never leave us or forsake us. When we feel forsaken he is probably closer to us than we realise.

A FEELING OF SECURITY

She was the most modern ship of her time. Designed with sealable sections in her hull, the Titanic was supposed to be unsinkable. In a way it was like staring God in the face and challenging him with the cleverest of human inventions. They felt secure. An unsinkable ship was a good bet when taking a cruise or going from one place to another. But as an iceberg tore a gash down the side of the Titanic, she met her doom on her maiden voyage. Many lives were lost when the unsinkable ship they put their trust in gave its final lurch and disappeared beneath the sea.

In the same way that so many people put their faith in an unsinkable ship, so millions of people today look to everything but God to give them security. Job said, "He may let them rest in a feeling of security, but his eyes are on their ways." (Job 24:23) Sooner or later all of us are going to have to answer for our actions. Paul told the Romans that "God will give to each person according to what he has done." (Rom 2:6)

Let's not be fooled by good or secure feelings but put our hope and trust in the only place that is truly secure - with the Lord our God.

24:2  In the ancient Near East, heaps of stones or posts were used to separate one's land from a neighbour's land in open country.  Hedges and fences were used at this time.  It would be easy for unscrupulous individuals to dismantle the stone heaps, or uproot the posts, and move them so as to enlarge their own land.  This activity was later forbidden under the Law of Moses (Deut 19:14).

23:12 Job’s claim about his attitude to God’s words surely should be our attitude.

Job longed to be able to find the location God's throne and reason with Him about his afflictions (Job 23:3-7). This is quite literally the privilege we have now through Jesus (Heb 4:15-16). Our audience with God was bought for us at a great price by Jesus, so we should not be afraid to make use of it.

23:6 Job seems to be saying that if God really understood Job then He would treat him differently! It should be hoped that we never think like this.

Job 23:1-7 - if only I could find God: V3 - Job wants to make peace with God as Eliphaz suggested (Job 22:21) but can't find him; V4 - Job would argue his case before God (Job 13:3;16:21;34:21-23;37:5;Isa 55:8-9;1Cor 13:12); V5-6 - Job would listen to the answer of God and understand, confident He would not charge him; V6 - KJV - "plead" [Heb. "riyb" (7378) means "grapple, to strive, contend, plead, debate", etc.], "put" [Heb. "sum" (7760) means "to put, care, change, preserve, reward, appoint", etc.]; V7 - Job believes he would experience vindication at God's tribunal. 

Job 23:8-9 - but I cannot find Him:  V8 - KJV - "forward" [Heb. "qedem" (6924) suggests "east"], "backward" [Heb. "achor" (268) suggests "west"], "left hand" [Heb. "semol" (8040) suggests "north"], "right hand" [Heb. "yamiyn" (3225) suggests "south"] - perhaps an echo of Christ who asked why he was forsaken (Psa 22:1-2) and it continues with the inference that God is far away though Angels watch over those who fear God (Psa 34:7;Heb 1:14).

Job 23:10-12 - if I could find God, I would gain a favourable outcome: V10 - "...he hath 'tried' [Heb. "bachan" (974) means "to test (especially metals); generally and figuratively to investigate: - examine, prove, tempt, try (trial)"] me, I shall come forth as gold." - perhaps an echo of Christ.

Job 23:13-17;24:1 - God has a purpose but Job is confounded: V13 - Job acknowledges God's greatness and that God can do what He wants; V13 - "he is in one mind" literally reads "he (is) one", "his 'soul' [Heb. "nephesh" (5315) - a less common meaning attributed to 'soul' is 'mind' thus 'nephesh' might be applicable to God's mind in this instance] desireth..."

Job 24:2-4 - the way of the tyrant: V3 - taking away needed possessions from orphans and widows (i.e. the most vulnerable of society); V4 - abusing the poor and needy, not allowing them the advantages of a highway.

Job 24:5-8 - the miserable plight of the poor: the poor go hungry, are without clothing to protect against the cold and are without shelter; Job wasn't an oppressor, he had sympathy and empathy for the poor; V6 - "corn" [Heb. "beliyl" (1098) means "fodder for animals, corn" - i.e. coarse food more suitable for animals than humans].  

Job 24:9-12 - the exploitation of the poor by the tyrant: V9 - young children snatched from widowed mothers and held in slavery as payment for a debt; V10 - carrying burdens yet unable to clothe and feed themselves; V11- producing olive oil and wine yet suffering thirst; V12 - "(KJV)...the 'soul' [Heb. "nephesh" (5315) means "a breathing creature, man or animal, person, life, mortal, soul", etc.]  of the 'wounded' [Heb. "chalal" (2491) means "pierced (especially to death); figuratively  polluted: - kill, profane, slain (man), slew, fatally wounded, (deadly) wounded, dying"] crieth out...(NIV) But God charges no one with wrongdoing." - often God does not appear to intervene openly or directly in this lifetime - there is no exact retribution but God does care (1Pet 5:7) and God finds displeasure in the outrages committed by man and sometimes will intervene sufficiently for His will to be evident (Amos 2:6-7,13-16) - righteousness is not always manifested in wealth and ease of living.

Job 24:13-17 - sinners who work in darkness: Job didn't seek darkness as cover as he was righteous (Job 1:1,8,22;2:3,10); V15 - "...No eye shall see me..." (John 3:19).

Job 24:18-20 - Job may be referring to his friends theory that the wicked always get punished in this life (i.e. exact retribution): Job doesn't say the wicked always prosper (Job 9:22;21:23-26); V18 - the wicked vanish quickly like swift waters, they are impoverished and don't get to benefit from vineyards; V19 - they that sin go to their graves quickly like heat melting snow; V20 - the wicked are forgotten by their mothers, worms feel on them, their names are erased and their wickedness shall be broken.

Job 24:21-25 - reality disproves Job's friends theory: V21 - the wicked oppress the helpless; V22 - "He 'draweth' [Heb. "mashak" (4900) means "to draw, to prolong, extend, continue, drag along", etc.] also the mighty...", i.e. it seems God prolongs the lives of the mighty/evil men; V23 - God sees what the wicked do but lets them have safety; V24 - the wicked die like all mortals but not before they are exalted (answers Job 20:4-7); V25 - Job challenges them to disprove what he has said.

Notice in chapter 24 how Job recognises, in the end, what goes around comes around:

23:11-12       Job is only echoing the way in which God described him – Job 1:1– but of course even if it were true it would not be right for Job to exalt himself in this way.

Job 23:8-9

“Behold I go forward, but he is not there; And backward, but I cannot perceive him: On the left hand, where he doth work, but I cannot behold him: He hideth himself on the right hand, that I cannot see him.”

In verses 1-9, Job describes the futility of trying to find God our own way, and shows in verse 10 that transition from carnal life to spiritual life comes only by knowing His way.

The words, “forward,” “backward,” left hand,” and “right hand” designate the points of the compass. It was customary to look “forward,” or east where the sun rose and west would, therefore, be “backward,” both collectively meaning we look to God, but exclude the work of salvation in Christ (see Job 19:25-27; John 5:21-29). When looking east, the “left hand” is north, and considered to be where God dwells (Psa 48:1-2; Eze 8:14), and its opposite the “right hand,” south where one could only find darkness and death.

We do not find God and Christ in philosophy, politics, or any kind of religion. We are not a religion; ours is about a relationship we have with the Father through His Son, Yahshua according to the Word. There is only one God; there is only one salvation; there is only one doctrine; there is only one fellowship with God; there is only one spiritual life, and there is only one way to figure it all out.

24:1    Job is saying that his friends do not know God when he says “they that know him not”.

23:5    Whilst Job is saying that he would debate with God, which is a bad thing, he says he would understand what God was saying. This seems to be a laudable attitude however it is rather arrogant.  Job claims, even before God has spoken, that he will understand!

24:19-20        Having talked about how the wicked behave Job now turns to speak of their death. However if it were not for the resurrection this would be true of all men.

24:17                   There are six different speeches of Job in which he speaks of the “Shadow of death” – here is a list Job 3:5, 10:21, 12:22, J 16:16, 24:17, 28:3. Eliphaz picks up on Job’s use of the phrase in Job 34:22 and finally God challenges Job’s use of it – Job 38:17

23:10  Whilst it is our hope and expectation it is not our presumption that God will find us “as gold”. There is a very fine line to be drawn between believing what God has told us and presuming that through our merits we will receive that blessing.

23:12-16     Job is saying that even though he values God’s word above anything else he is unable to know what God is going to do with him and is doing at this point in his life. This is true for us.

23:2   So Job is now saying that his complaint is less than the affliction he is suffering deserves! It is as Job is saying I would be justified in complaining more than I am, as if there is some virtue to be taken from that.

24:7     The statement about how the wicked treat the “naked” contrasts with what was said of Job –Job 4:3– when Eliphaz said of Job that he had cared for those suffering. It is as if Job is reminding his friends of how they had spoken to him at the beginning of their tie together.

24:10 Job is saying that the wicked don’t care for others. By contrast Eliphaz has already said that Job dies care for the deprived –Job 4:3-4.

24:10 Job is saying that the wicked don’t care for others. By contrast Eliphaz has already said that Job dies care for the deprived – Job 4:3-4.

23:15 Are we ever “afraid” of God? I suggest that we should not be. Whatever He brings upon us He know that we can benefit for it. He is not seeking to destroy us. Rather He is seeking to refine us to be more like His son Jesus. So fear in the sense of terror is to be avoided but reverence and respect is essential. Of course “fear” in AV English can carry the sense of “reverence”

24:15 In speaking of the way that the adulterer seeks to avoid being seen by choosing the night time for their activities is a characteristic of human nature. We behave as if we think that God cannot see what we are doing if we hide our actions from the sight of men.

v.1 - Ezra 4:24 tells us that the building of the temple began again in this month. Clearly it was influenced by the words of Haggai, which were uttered this same year (Hag.1:1). But to what extent did the words of Zechariah have relevance to what was happening then, and also to what is happening now as the temple of the kingdom age is prepared and each stone is fashioned? It seems that the people were influenced by him, and it is easy to see why the first chapter or so should do that, but what of the rest of the book?

1:4 turn ye ... from your evil doings Jeremiah 18:11
1:8 and I saw ... white horse Revelation  6:2
1:8 horse that was red Revelation 6:4
1:8 a pale horse Revelation  6:8
1:11 all the earth ... is at rest Isaiah 14:7
1:12 O Lord ... how long Revelation 6:10
1:12 not have mercy Hosea 2:4
1:12 three score and ten years Jeremiah 25:11
1:13 good word Jeremiah 29:10
1:13 comfortable words Isaiah 40:2
1:14 I am jealous Joel 2:18
1:17 The Lord shall comfort Zion Isaiah 51:3
1:8 white horse Revelation 6:3 19:11

Zechariah 1:1 2nd YEAR Darius 8th MONTH
1:1 - 1:6 is the first prophecy

1:3 'turn to me and I will turn to you' repeats the call of God through the prophets before the exile. Notice that as soon as a response is elicited from man God responds. We must make the first response. Actually this is not strictly the case. Whilst it is our sins that have alienated us from Him Isaiah 59:2 it is God who has already taken the first step for 'when we were yet sinners Christ died for us ...' ROM 5:8.

Zechariah 1:7 2nd YEAR Darius 24th DAY 11th MONTH
1:7 - 6:15 is the second prophecy.

v.11 - To walk to and fro through the earth is to examine earthly practices, sometimes for their own ends as Satan in Job 2:1,2, sometimes as God's servants and Zech.4:10. We have to walk to and fro through the earth. Let us be sure to do it as God's servants, and not as the world.

Below is a chart of the relationship between Haggai and Zechariah. To read the passages click on the link  Refs for the Graphic below

1:11 'earth sitteth still and is at rest' Isaiah 14:7
In quoting Isaiah Zechariah is seeking to encourage the people to see the return as a fulfilment of Isaiah's prophecy of the downfall of Babylon.

Zech 1:4. The failure of Israel was the failure of the people to hearken unto God’s messengers. The prophet continues in the next two verses. Their Fathers are dead, but God’s word has been fulfilled. They (fathers) did not return and hear and hearken, God is a merciful God. (Isa 53:3.)
 
Zech 1:12. “how long” Has the 70 years elapsed?, It appears that there are still two years to go. ( in the 7th. verse we are told it was the 2nd. Year of Darius’s reign which would have been 519 B.C. The temple would have been destroyed in 587 B.C. which would bring us to 517 B.C.)

The prophecy of Zechariah breaks into two parts Chapters 1-6 which are all visions and chapters 7-14 which are words from God.

Notice in chapter 1-6 'vision' language

1:8 I saw
2:1 Looked and behold
3:1 Shewed me
4:2 Seest thou
5:2 Seest thou
6:1 looked and behold

V.13 "comfortable words", were words that Zechariah could take back to the people to encourage them, impressing them with the realisation that they were labouring to bring to completion a work that foreshadowed God's ultimate purpose with Israel, and its capital Jerusalem.

Zechariah prophesied about God's dealings with Jerusalem and his people Israel from the end of the Babylonian captivity to the return of Christ.  We should look for references and echoes elsewhere, and try to understand the symbols used.

HARD WORDS
 
Our introduction to the prophecy of Zechariah leaves us in no doubt as to who he is. "The word of the LORD came to the prophet Zechariah son of Berekiah, the son of Iddo." (Zech 1:1) This is the same Zechariah that Jesus mentioned when he said to the teachers of the law and Pharisees, "And so upon you will come all the righteous blood that has been shed on earth, from the blood of righteous Abel to the blood of Zechariah son of Berekiah, whom you murdered between the temple and the altar." (Matt 23:35)
 
As we proceed into this prophecy of Zechariah, we can expect to see something in it that made the blood of the people boil as he spoke to them. Often the things that make us most angry is to be accused of sin - and especially when we know in our hearts that the accusation is true but our pride prevents us from admitting it. Zechariah's words, the words spoken on behalf of the LORD, were his death sentence.
 
If we read this prophecy and discover that we have not been touched in the places that hurt, we can know one of three things.
1. We are already living a perfect life before the LORD.  Fat chance!
2. We have not paid attention as we read God's word, or
3. We are too complacent and not concerned enough about our salvation for God's word to affect us in a life changing way.
 
So let's make the hard decisions, pay attention, and be changed for good by the word of the LORD through Zechariah.

V.18 The introductory words of this vision And I lifted up eyes and saw are used in the narration of three other visions (2:1,  5:1, 6:1) They suggest that the prophet was engrossed in thinking over all that he was seeing and hearing until another vision caught his attention.

Zechariah, whose name means Yahweh remembers, prophesied 520-518 BC.  He was contemporary with Haggai, and like him, encouraged the Jews to finish the temple (completed in 515 BC).  Zechariah profusely prophesies about the Messiah.

Zechariah reminds us that the LORD is ever ready to forgive if people would only turn to Him (v.3).  The LORD always remains faithful (Deut 7:9; Psa 89:34; 1Cor 1:9); it is man who strays.  Man can always come back to the LORD's grace, but the onus is on him to do so (Isa 55:7).   

Zechariah the prophet was given 8 dreams:
Zech 1:8-17 The horses among the myrtle trees  Zech 1:18-21 Four horns and 4 carpenters
Zech 2  The man with the measuring line  Zech 3  The High Priest in dirty clothes
Zech 4  The candlestick & 2 olive trees  Zech 5:1-4 The flying scroll
Zech 4:5-11 The woman in an ephah   Zech 6:1-8 Four horses and chariots.
The first vision speaks of God’s powers (horses) which have been walking around the earth, and report that it is quiet and at peace.  This probably means that the wars and punishments from God are now over, so Israel can now start its rebuilding work. The second vision is of four workmen who have been sent by God to take away the horns, or enemies, that have caused her so much trouble.

1:11 As mentioned in the list above, in this verse Zechariah quote Isa 14:7 seeking to encourage the returning exiles by showing them how that Scripture was being fulfilled in their days.

It appears that Zechariah died a violent death at the hands of the Jews who returned from Babylon. This was after faithlessness had set in again among the people. Jesus spoke of "the blood of Zacharias, son of Barachias, whom ye slew between the temple and the alter", which would be required of the men of His generation because they had filled up the iniquity of their fathers (Matt 23:35-36)

1:4  Zechariah’s call to ‘turn from your evil doings’ quotes Jer 18:11 implying that the nation were no better now they were back in the land than they were before the Babylonian captivity that they had just returned from.

Zechariah was the grandson of Iddo the priest who returned from Babylon with Zerubbabel and Joshua (Neh 12:4).

The LORD was unhappy that the temple had been laid waste for 70 years (586-516 BC) (v.12).  He urged the rebuilding of it which was accomplished in 515 BC.

Vs.18-21 The four horns represent the four nations that distressed Israel: Assyria, Egypt, Babylon, Medo-Persia.  The four horns equate to the four kinds of locusts in Joel 1:4.

1:12   The specific mention of ‘three score and ten years’ refers to the time in Babylon – Jer 25:11 – as Zechariah is showing the people that Jeremiah’s words are being fulfilled and they are now living in the time that Scripture foretold when they would return to the land of their inheritance.

V.8 Prophecy is often replete with symbols. Let us briefly examine the symbols of this verse.

We'll begin by looking at horses. A horse is a symbol of strength and martial power (Psa 147:10; Prov 21:31). Red is symbolic of sin, war, and bloodshed. Adam means red. We all inherit a sinful nature because of him (Rom 5:14). Blood, in Hebrew is dam. In it we can see both the colour and the etymological relationship with Adam. Blood is shed in war, (and also in sacrifice - but we'll leave that for another discussion). Thus, the red horse signifies divine power poised for bloody retribution on the enemies of Israel. Contrast this with the red horse of Rev 6:4. This signifies that a period of bloodshed will begin after a period of peace. This actually occurred at the end of the 2^nd seal period (183-211 AD).  But, more will be said about that when we read Revelation.

By contrast, white indicates victory, peace, purity and righteousness. And so, a white horse shows the power to bring about the condition of peace etc. Compare the white horse of Rev 6:2 where peace was brought about in the 1^st. Seal period (96-183 AD). More importantly, look at the symbol of the Lord Jesus, the Prince of Peace, the epitome of purity and righteousness, as He rides a white horse to gain victory over all His enemies (Rev 19:11).

Red horses, speckled, and white represent mixed conditions, implying the angelic host’s bringing both vengeance and peace on behalf of Israel.

Then, there are Myrtle trees. Myrtle is hadas in Hebrew. Esther’s Hebrew name was Hadassah, which - no surprise - means myrtle (Est 2:7).

The myrtle tree is a symbol of peace, safety, and bounty.

After Yahweh saved Israel from the horrible clutches of Egypt, He decreed Succot (booths), a seven-day of remembrance for His act (Lev 23:42,43). There is an account were myrtle branches were used in making these booths (Neh 8:15).

In the Kingdom age, when Yahweh fills the earth with His bounty, the myrtle tree will be part of that adornment (Isa 41:19; 55:13)

1:6 In telling Israel that they should have listened to the former prophets Zechariah is starting a theme which he returns to later in 7:7.

1:17 In saying ‘The Lord ... shall yet choose Jerusalem’ he prophet is encouraging the returning exiles who are returning from Babylon with the words of Isa 14:1. Spoken by God at a time he is speaking of judgement against Babylon.

1:1     Ezra 5:1 speaks of this time in an historical setting. Cyrus had laid the foundations in fulfilment of Isa 44:28. 16 years had  elapsed since that time. Now the work was to re-commence and so Zechariah and Haggai are inspired to encourage that work.

1:5-6  The prophet now contrasts the transient nature of those who had spoken (false) words to them with the permanence of God’s unchangeable teaching.

1:4     Zechariah’s call to turn to God with the assurance that God would then turn to the people is echoed in the New Testament – James 4:8 – highlighting to us that repentance brings a response from God.  That which applied nationally here has a personal relevance in our lives.

As you can see from v1, the book of Zechariah is in the context of Ezra 4:5,24

1:12    The question ‘how long ...’ must have been on the lips of many when they returned from Babylon. Despite the wonderful decree to rebuild Jerusalem things were not going smoothly. How often does the purpose of God seem to be delayed by problems.

1:17    In saying that God’s cities would “spread abroad” the prophet is quoting the promise – Gen 28:14 – to Jacob. A point which is developed also in Isa 51:3. The promises in Genesis are to be found spoken of throughout Scripture and we should be alert to them. They are the foundations of the gospel message.

1:4       The exhortation to “turn to the Lord” is echoed in the contemporary prophet –Mal 2:7– when, speaking to the priests, Malachi is calling for repentance.

1:16     By the time that Zechariah is speaking the work had started on the rebuilding but had stopped due to the persecution of the inhabitants of the land. So when Zechariah says “my house shall be built” he is encouraging the people saying that despite what has happened God will ensure that His house is built.

1:13   The “good words” quotes Jer 29:10 and “comfortable words” quotes Isa 40:2  so we see the prophet, under the power of inspiration, drawing two different areas of Scripture together to encourage the people. A review of both of those passages will show a glorious picture of restoration after captivity.

1:14 When Zechariah says God is jealous for Jerusalem he echoes the idea seen in Joel 2:28 and the prophet makes similar comments – Zech 8:2.

1:21 here, and on other occasions, the prophet on hearing words or seeing a vision enquires as to its meaning. Was he looking for Messiah in what he saw – 1Pet 1:10-11 – or was it just a casual interest in God’s words? Are we always asking questions of the text of scripture as we read it?

1:4-6 Zechariah warns the returning exiles to take note of what was said before. They were returning from captivity in Babylon because their fathers did not listen to what God had said. Their own experience had – or should have – taught them the consequences for disregarding God’s laws. Can we learn from the past? We are encouraged to look at Israel’s history to educate us – Rom 15:4

1:13 So we are not actually told what the Lord that spoke with the angel said to Zechariah. Unless we follow up the use of the phrase “good words” and “comfortable words” elsewhere in the earlier scriptures we will not know what was said. In fact the words of Isaiah are being quoted so if we go back and read the phrases in their context we will see that the Lord was saying quite a lot to the angel. Information that was then given to the prophet. You will doubtless see the origin of the quotes by following the marginal references in your bibles. I suppose the lesson is that we should be asking questions of the text. When we read that the Lord said good and comforting words we should be asking “what, exactly, was said. Can we find out?”

1:2 Those to whom Zechariah spoke were the children of the people who had been taken into Babylon over 70 years earlier. They were not back in the land in fulfilment of Jeremiah’s prophecy – Jer 25:12– but sadly they were complacent. Despite the words of Haggai and the encouragement of Ezra those who had returned were not much better than their forefathers.

1:9  We see here and often later that the prophet Zechariah had an enquiring mind. When he was shown something he did not understand he asked for an explanation.

Are we enquiring? Do we try and search out what we do not fully understand or do we just pass over those areas of scripture? It is the honour of us to search out the meaning –Prov 25:2

3John v.9 - The temper and spirit of Diotrephes was full of pride and ambition. It is bad not to do good ourselves; but it is worse to hinder those who would do good. Those who have been deemed worthy of ecclesial responsibilities must heed these words that are spoken here, lest they too fall into this condemnation.

2John v.5 The commandments to 'love one another' draws on language that Jesus has already used and John also in his first letter. John 13:34 15:12,17 1 John 3:11,23 4:7,11,12

3John v.1 Gaius figures a number of times in the New Testament. Acts 19:29 20:4 Romans 16:23 1 Corinthians 1:14 The Corinthians reference indicates that Gaius was baptised at Corinth though Gaius was in Ephesus at the time of the formation of the ecclesia there.

2John:10 Whilst some have taken this instruction in a very harsh way so that they would not even give the time of day to one in error the reason for John's injunction is rather that we might not be sullied by the error of the false teacher rather than being an instruction to treat the one in error as an unbeliever. There clearly is the responsibility of trying to recover the one in error also.

3John :4 Does it give us joy when we see or hear about faithful brethren? It should if we are concerned that God's name is glorified on earth.

2John:12 John desired to meet with Gaius rather than just write. How much more personal is a visit when compared with a letter. Often we, when there is a problem or disagreement, we write to the brother rather than talk to him. John's comment is an indication of what we know already - that it is better to talk face to face.

3John:10 'prating against us with malicious words' quotes Matthew 5:11 so John informs us that even brethren who speak critically in the ecclesia can be like those who persecute the believers.

Malicious words

In his second letter, John mentions "truth" five times in the first four verses. In his third letter, four times. What is it that has motivated him to start his letters in this way?

In 2 John 7 he mentions the presence of deceivers. In 3 John v9 he mentions one of them, Diotrephes, who "loves the preeminence among them". This man was being emulated by the believers (v11), being looked up to and revered. John advises that they listen rather to those such as Demetrius, who had a "good testimony from all", even though this man may have been a very quiet and gentle individual, not given to speaking out. The way to tell the difference between the wolves and the sheep, John is suggesting, is not by how well they speak, but whether their words build up or break down (3John v 10-12).

2John 2 "FOR"  Establishes this campaign of false teaching as to the reason why John would write stressing the importance of the breaking of bread.

2:7,10 The doctrine of the trinity is so far removed from the Truth that it must be opposed vigorously.  It is not a matter of opinion, but a fundamental understanding of the atoning sacrifice of Christ which is at stake.  Thus, those who hold this doctrine cannot be entertained by those who hold the Truth.  Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? (2 Cor. 6:14).
 

2John 1:5 The commandment is simple ‘love one another’ which echoes what Jesus said ((John 13:34, 15:12,17) but putting it into practice is another matter! The disharmony evidenced in the New Testament shows how difficult it is. Maybe we can think of examples in our own lives which show how difficult we find this commandment.3John 1:5-6 It seems that Gaius was ‘not forgetful to entertain strangers’ (Heb 13:2) and that his hospitality was well known in the community. His hospitality had been towards brethren who were travelling in the service of the Gospel. Gaius’ generosity had meant that these travelling brethren could do their work without charge to the ecclesias they visited.

3John 2 Gaius was a man whose life was given to the truth, and the prayer of the Apostle was that the blessing of God might continue with him in all the circumstances of his life, both physically and spiritually, as it had been up to the present time. 

1:9 Diotrophes was the complete opposite of Gaius.

TRUTH & LOVE

Truth and love are frequently discussed in our world, but seldom practised. Our world is filled with its words - popular songs, greeting cards, romantic novels and such like shower us with idyllic visions of love. Yet, real love is scare to find.

Christ alone was the manifestation of God's truth and love as manifested in human nature. The apostle John had seen truth & love firsthand - he had been with the Lord Jesus Christ. As we reflect on these few paragraphs penned by the wise & aged follower of Christ, let us recommit ourselves to being a person of truth, of love, and of obedience to the Lord.

3John 1:3-8 A fleshly reason for serving others is human pride. However our reason should be different. The objective is to associate ourselves with the work of the gospel.

2John 9 We have many exhortations to hold on to that which is sound doctrine; But here John takes a different approach to the same exhortation. Avoid that which is not sound doctrine. With all the false teachers that we are surrounded by, it is critical that doctrine different than that taught by the disciples in the first century be avoided. This teaching does not only apply to that from the outside, but also from within the ecclesia.

1:7       In speaking of ‘deceivers’ John is making it clear that there are some in the meetings who not only believe error but do so consciously that they might undermine the faith of some.

2:1; 3:1 John was called an elder. That designation was both spiritual and physical., for John was a very old man (probably 90 years old) when he wrote these letters in about 90 AD. Not long afterwards, he was exiled to the Isle of Patmos where he penned Revelation. It is probable that John was the only apostle to die a natural death, while the others were killed violently.

John opens his letter in a peculiar way (2John 1:3). He makes mention of God, then of Jesus, and then states that Jesus is "the son of the Father". This emphasis can be explained when we realise the "lie" that was being promulgated (v7) was that Jesus and God were the same being. John was seeking to squash this lie before it got out of hand; but history tells us he was unsuccessful, and the doctrine of the Trinity eventually developed.

Christadelphians seek to keep John's commandment in v6 that we "keep what we have heard in the beginning". At the start of the Christian church the apostles taught that Jesus came "in the flesh", or in other words had exactly the same nature as us. To teach that Jesus wasn't a man like you and me is described as evil in v11. So here we have the reason why those who object to the Trinity cannot have fellowship with the majority of Christian churches. To have fellowship would be to join in with the lie and agree with it (v10-11).

2John 1:11 We must always be careful not to give the impression that we are in support of an action when we are not. Whilst it is easier to say nothing or mumble some general words we should realise what we can support and what we cannot and speak accordingly.

3John 1:6 Word had got to John about the generosity of Gaius. Clearly the Father also knew. However the important thing is that people noticed. If John knew Gaius neighbours doubtless also knew. His life was an example of the believers which may have influenced his neighbours.

2John 1:6     One’s actions demonstrate who we love. It is as simple as that. Making claims is of no value one’s attitude is demonstrated in actions and thoughts.

1:5        The testimony that John gives of Gaius can apply to any believer, no matter how small their contribution as long as it is given faithfully and with total commitment as their service to God. Such a testimony, then, can be made of many who seem so insignificant in our church meetings.

CONTINUE IN THE TEACHING

Are you really one of God's people? There are a number of places in the Bible that help us to examine ourselves so that we can adjust our way if we find we are off track. One of those places is this: "Anyone who runs ahead and does not continue in the teaching of Christ does not have God; whoever continues in the teaching has both the Father and the Son." (2John v.9)

In order to be one of God's people we need to slow down and listen to him. We cannot continue in his teaching if we don't listen to his teaching. That may well mean we have to spend a lot more time in prayer, Bible reading and some serious Bible study. We need to learn the teaching that shows us the way of life we need to follow.

The second step to continuing in the teaching is to put it into practice. That means following the instructions we have received. It means that when we are asked to do something, we do it. Continuing in it tells us that it is not just today, but every day of our lives that we need to be obedient to the teaching God has given us. So let us come closer to God our Father and closer to Jesus by listening to their teaching and putting it into practice.

 3John 1:9,10.

V. 10 - "So if I come, I will call attention to what he (Diotrephes) is doing." What might John have been insinuating will happen to Diotrephes if and when he comes?

It sounds as though John is using his position as an apostle of the Lord Jesus Christ as an impetus to make the situation better in Gaius' ecclesia - by either convincing Diotrephes that he is wrong and needs to change - and if that's not successful, disfellowship from their midst would be the next step. A couple of New Testament passages come to mind that may have some bearing on this one. One is Matt 18:15-18 where the negative end result in major ecclesial situations when all efforts to correct a major ongoing sinner have failed is disfellowship (v. 17). Jesus then adds in v. 18 -

"I tell you the truth, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven."

The binding probably equates to the positive solution to the problem where there is a successful intervention and the appropriate repentance occurs. The loosing likely equates to the excommunication of the brother in the case where he fails to own up to his ongoing major sins.

Another passage is Paul's words in Rom. 16 which reads -

"Now I urge you, brethren, note those who cause divisions and offenses, contrary to the doctrine which you learned, and avoid them. For those who are such do not serve our Lord Jesus Christ, but their own belly, and by smooth words and flattering speech deceive the hearts of the simple." (vv. 17,18)

There is some major irony involved in Paul's instruction here to keep away from those who are causing divisions and putting obstacles in the ecclesia's way to what they have learned. For, if followed to its natural conclusion, the "putting away" of those who are "causing divisions" would create more divisions, wouldn't it? But this irony didn't prevent Paul from instructing in the way he did. And so the same might be said about John's insinuation concerning Diotrephes. For along with his major sins of pride and malicious gossip were those of refusing to fellowship brethren that should have been welcomed. And, worse still, his own attempted disfellowship of those who disagreed with him and wanted to welcome the visiting brethren! The latter is what has been termed in our age "block disfellowship" or "contamination by association", a horrible sin based on a twisted and wrong understanding of fellowship. The dogma has been carried so far as to declare: "I disapprove of Bro. So-and-So 10,000 miles away, and since you have not repudiated everyone of the ecclesias with which his ecclesia is associated, I emphatically repudiate you also. You are not my brother in Christ."

All, though, could be prevented if after receiving John's letter, Gaius and his fellow brethren got busy trying to get Diotrephes to repent and start doing the right things and he humbly did so. Or if John does come, and Diotrephes listens and responds well to him. Hopefully that was the case, but we don't know since this is the only mention of him in Scripture.

2John 1:10     When John advises that we should not even bid “God speed” to one bringing another gospel he has Old Testament support for what he says – Deut 23:6

3John 1:9     The human mind is very deceitful. One can assume that Diotrophes would not have seen his behaviour as anything but totally acceptable to God. He is a powerful warning to those of us who might appear to have a high profile amongst those we meet with. 

2John 1:3       The only places where we find Grace, mercy, and peace together in greetings are in other personal letters – 1Tim 1:2, 2Tim 1:2, Titus 1:4

2John 1:4       John rejoicing over them that walk in truth is rather like the way in which love rejoices in truth – 1Cor 13:6

3John 1:3          Contending for the faith is not an excuse for vitriolic arguments with others. There are a number of reasons why we should contend for the faith. Maybe the most important from a personal perspective is that we ensure that we spend time with faithful believers. It error abounds then our company with such individuals will, eventually, damage us. Paul says this in 1Cor 15:33.

2John 1:1       The way in which John introduces himself in all his letters would indicate that his audience would not need any introduction to him as they would know him already. Maybe by having met him but certainly because of his status amongst the first century believers. Wouldn’t it be wonderful if our fellow believers knew us because of our faithfulness to our Father?

2John 1:11

“For he that giveth him greeting partaketh in his evil works.” RV

“An ecclesia should, at least, aim to keep itself free from the corruptions that are in the world through lust, though it may not succeed to the extent desired. To fellowship iniquity knowingly, and without rebuke, makes us partakers in the guilt.”

Brother Robert Roberts, 1866

Verses 9,10 identify the evil works being that of false doctrines and those who wish holders of false doctrines and/or false conduct (vv. 4-6) “God speed” (AV) are actually saying, “God be with you.” This is to ask for God’s blessing upon them! John is telling us we cannot remain faithful to the truth if we receive such persons into our home, let alone go to theirs. The comparable word in French is adieu and in Spanish it is adios.

John's admonition to us applies to those in the world, those who left the truth, and to those within the ecclesia who walk contrary to the commands. We are to love all people, desire their well-being, but at the same time we cannot remain faithful to the truth if we are friends with them and extend hospitality to them no matter how well-meaning our motives may be (Eph 5:11). John says this is to partake in their evil works.

May be strive to be obedient to the commands given us by God, that we may rather be partakers of His grace, that we may become partakers of the divine nature.

2John 1:3           the greeting matches the greeting found in all of Paul’s letters and is a further indication that John was writing under the power of inspiration. This is the only way he could speak on behalf of God and Jesus.

2John 1:6Sadly society today, and some Christian groups, have devalued “love”. It is not simply a sentiment or feeling. Biblical “love” is not seen in kind acts, though there is nothing wrong with those things. Christian love is seen in the following of Jesus’ teaching closely.

2John 1:5In writing that he is not giving a “new commandment” John is reminding us of what he wrote in his first letter – 1John 2:7

2John 1:5 Repetition can be good. Jesus’ life teaches that we should love one another. The same is true when we consider the character of God. Love is the motivating force in His behaviour. Doubtless the one to whom John wrote was well aware of these things. As John says. He is not writing a “new commandment”. The father teaches us by repeating the same lesson over and over again – eventually we see the instruction and, hopefully, implement it. That is why it is so important to read scripture regularly – all of it.

2John 1:1 Do we give special attention to those we know have a clear understanding of the gospel message and who we see putting those things into practice in their own lives?

Or do we rejoice in those we see around us who please the flesh. We might say we do not spend time with such individuals but maybe we do in the things we find interest in at the cinema, on television or delight in reading about in the media.

2John 1:4

“I rejoice greatly that I have found certain of thy children walking in the truth.”

“Now, is there no lesson for us in all these things,” as may be read in Isa 1 and Zech 7:5,6? “And is it not plain as the noonday that like Israel, we may deceive ourselves as regards our standing towards God… Is there no possibility that we may presume too much upon our knowledge of the truth, and our baptism, and our breaking of bread from week to week?

Is it not obvious that, in that case, we are in the exact position of Israel, ‘delighting in Yahweh’s ways’ after a fashion, but to no profit, because He takes no pleasure in us? … Paul says (1Cor 10:6), the things that happened unto them were ‘our examples, to the intent we should not lust after evil things, as they also lusted…’ All these things happened unto them for ensamples: and they were written for our admonition, upon whom the ends of the world are come…

Returning to the point which I introduced this to illustrate, it is very possible for us to be in the position of Israel. We may be zealous of divine ordinances in the same way. We may have a liking for the Gospel theoretically; we may attend and enjoy meetings; and in a manner be as strongly in love with the Christadelphian position as the Jews were with their temple, and yet be lacking in the spiritual element that makes these things acceptable to God as part and parcel of a faithful service. They are good in their place; divine in their place; indispensable in their place: but if unaccompanied by the sentiment toward God which sincerely offers all to Him, and that disposition toward man which prompts to deeds of blessing and mercy, it may be all in vain, for on these two commandments hang all the law and the prophets… Salt is good; but if the salt have lost its savour, wherewith shall it be seasoned? ‘It is neither fit for the land, not yet for the dunghill;’ which was as much as to say, ‘This coming after me is good, but not if it is disconnected from the state of mind which I require in my disciples.’ This state of mind is the savour or saltness of the salt… The salt is there in the profession of discipleship, but it is a mere powder without taste, of no use for the King’s table.

Christ’s case is the standard, and the only standard: and those who speak of it as too high are speaking against the word. There will be no other standard in the great day of Christ which will shortly come upon us all.”

Robert Roberts, SEASONS OF COMFORT – THE OTHER SIDE OF GOD’S CHARACTER, pp. 28-31

The apostle Paul categorizes those “who hold the truth in unrighteousness” (Rom 1:18). These only have half the truth. To walk in the truth is to walk in “spirit and in truth” (John 4:24; Gal 5:16). To walk in the truth without the spirit of the truth is to live the truth in unrighteousness. Both aspects comprise the truth – the whole truth.

Living our lives in spirit and in truth is a long journey that often presents many obstacles along the way. It is, therefore, incumbent upon us to strive to sow in the spirit that we may walk in the spirit (Rom 2:8; Gal 6:8). It goes beyond the intellect, or mere outward formality; the holy spirit breathed Word has the power to change our lives. It stirs our hearts to desire more than anything else to follow Christ in all his ways and to keep his commandments, not out of necessity, but out of love.

3John 1:3None of us lives for our own pleasure. We are to please our heavenly Father. Doubtless we are all aware of this. But do we rejoice when we see others doing things that we recognised will please God?

And having seen such individuals do we try to imitate the things that they do? It may be that they have found things to do that we have not even considered.