Comments for December 5

6:28 - It is not evident to us whether people are lying - only to God. What Job is trying to say to Eliphaz here, is that it ought to be obvious to him that Job has reached this position because of sorrow, and not because of the hypocritical attitude that Eliphaz accuses him of. We have all, I am sure, been in a position where we stand condemned by our brethren and sisters for one deed or another, so let us try to relate to Job in such a way that we also resist the temptation to be an Eliphaz, who, although using fair speeches, is nevertheless standing aloof and judging.

Chapters 6 & 7 are Job's first response.

6:8-9 The request that God would destroy Job may seem very extreme but it shows the depths of despair that the man was in.

7:17-21 Whilst this is part of Job's response to Eliphaz it reads more like a prayer to Yahweh.

7 v.7 - Let us remember that this is true, and not have to be forced to see it by adversity. There are so many lives in scripture from which we could learn if we would, and so save the same fate befalling ourselves, but do we? I suspect that most of us are too proud to listen to these things.

6:4 So Job realises that the things that have happened are 'of God' but it does not make them any easier to bear. I am sure we can identify with that truth.

7:4-7 eloquently describes the suffering - night and day - of his affliction. Some of us might be able to identify with this. However Job saw no end to this torment - (7:7) 'mine eye shall no more see good'.

6:8-9 Whilst Job wishes to die taking his own life does not seem to be an acceptable option for him. He would rather that God would take away his life.

7:3 Job's use of 'months' maybe indicates that by this time his trials have been running for quite some time. There is little indication in the book of Job as to how long his distress lasted. Maybe this is one of those indications.

COMFORTING THE REJECTED
Why is it that humans are fascinated by freaks - the elephant man, the bearded lady, Siamese twins - as long as they are kept a safe distance away? But as soon as we are confronted by a person like that, whose features are deformed or who has a serious and visible illness, we feel insecure, frightened and well out of our comfort zone. We can feel similarly out of our depth if we know of a personal problem of an acquaintance, or when someone is in mourning from a death. What do we say? How do we react? Do we ignore it? Or should we dwell on it? I don't have the answers to those questions, but Job felt that he was in the position of the freak, the outcast. His friends came to comfort him and he said, "Now you too have proved to be of no help; you see something dreadful and are afraid." If Job had been his normal, rich, healthy self, his friends would have had no problem discussing his feelings and solving his problems. But here was a sick, ugly and rejected man and they couldn't get past his looks and their fear to comfort him.
Let us be glad that God can see past our outward form and can look at our hearts to comfort us - and let us try to do the same.

Job 7:1. After answering Eliphaz in Chapter 6, Job now turns to appeal to God. In first few verses of this chapter he describes his hopeless condition, then proceeds to talk about God’s unexplainable treatment. 
      v.12-14. Why was God treating him this way?
      v.15-16. He would prefer to die.
      v.17-19. Why would God not leave him alone for a while?
      v.20. Was it necessary for God to continue to punish him?
      v.21. Why not forgive him, so he could live in rest.

Poor Job!  For those of us who have, or have had, sleep problems, know how horrible sleepless nights can be.  Job 7:3,4  speaks loud and clear about his real depth of suffering – and that was before the days when our modern medicines help us so much.

6:12 Disease had so attacked Job that his strength would need to be hard as stone, and his flesh like brass, not to sink under it. But, he has only flesh, like other men. It must therefore, give way, so that the hope of restoration suggested by Eliphaz is vain (note Job 5:11).

Job has seen his family and property destroyed and is now struggling with a horrible, crippling disease (7:5). He realizes that the LORD has inflicted these things (6:4) and yet he is puzzled as to why (7:20,21). His solution to the whole matter is for the LORD to end his life (6:8,9). (Notice that in all Job's pain and suffering, suicide is not an option). It is important for Job to die with his integrity in tact (6:10). We have seen this integrity displayed before in refusing his (first?) wife's suggestion (2:9). One thing that Job does not allow for, at this point, however, is for his situation to ameliorate (6:11). Would we criticise him for lack of faith or give him a hug? Job thinks his friends should show empathy (6:14) rather than criticism (6:26). Perhaps we can use Job's account for sensitivity training. When we come across a brother or sister going through extreme difficulty, are we first given to analysing and criticising their walk, or do we rush to express compassion? Let scripture be our guide (Matt 7:1,2; 1Pet 3:8).

6:5 Here Job is saying that he has a cause to bemoan himself, saying that animals do not complain when they have food to eat.

7:14  When Job says "Then thou scarest me with dreams, and terrifiest me through visions" he is responding to Eliphaz’s claims to having had a special revelation – Job 4:12-16

7:2-3 Job contrasts his experience with that of the servant receiving his rest with his own continuing suffering. As if he sees himself as a servant but not being treated well by his master.

6:10   Job seems to be justifying himself by saying that he has not hidden God’s words. That is his claim is that he has applied them in his own life.

7:15 ["soul" KJV or "I" NIV] is the Hebrew word "nephesh" (5315) commonly translated as "soul" though its primary meaning is creature, a breathing creature man or animal. Nephesh in the Old Testament has been variously rendered person, self, creature, life, soul. Here we read the "nephesh" choosing strangling and death thus indicating mortality. This is reinforced later in verse 15 where we read of the soul not choosing "life" (KJV) which in this case is the Hebrew word "etsem" (6106).

7:1 The term an appointed time, in the KJV, literally means a state of warfare.  And so, Job is saying that man's life is constantly full of combat against evil.  He can never really control things, and must always be an hireling who seeks his wages. The two elements of a soldier, and a wage earner, come together in Job's analysis of his life. He feels that he is caught in a useless existence of having to be constantly on guard against the enemy while doing what he has to do to survive 7:3,4.

6:8-10 Whilst Job sought for God to take his life there would be no value in that as God seeks with Job – and all of us – that he would learn from his experience.

7:7 Who is Job telling that his life is ‘wind’? One presumes he is telling his friends, though he is expressing a principle that Scriptures teaches. Because his life is ‘wind’ Job, it seems, feels that his friends should not speak with him as they have been doing.

Job 6:2 - Job infers that his troubles vastly exceed his complaint and responds to Eliphaz by using the same word "grief" ("wrath" Job 5:2) from the Heb. "kaas" [(3708) means "vexation, anger, angry, grief, provocation, provoking, indignation, wrath, sore, sorrow, spite"].

Job 6:9 - Job wants to die and responds to Eliphaz by using the same word "destroy" ("crushed" Job 4:19;5:4) from the Heb. "daka" [(1792) means "crush, to crush, be crushed, to crumble, to bruise, beat to pieces, break (in pieces), be broken, bruise, destroy, contrite, be contrite, humble, oppress, smite"]. 

Job 6:10 - Job responds to Eliphaz by using the same word "Holy One" ("saints" Job 5:1) from the Heb. "qadosh" [(6918) means "sacred, holy, Holy One(s), saint(s), an angel, sanctuary", etc.] and perhaps inferring that despite all his suffering he had not lost his spiritual dignity and looked to his future resurrection (Job 14:14) after the sleep of death.

Job 6:13 - Job has no control over what has happened to him and responds to Eliphaz by using the same word "wisdom" ("enterprise" Job 5:12) from the Heb. "tushiyah" [(8454) means "substantiate, support (with ability), help, an undertaking, understanding, enterprise, substance, (sound) wisdom, working, sound knowledge, success, abiding success"].

Job 6:15-17 - Job infers he can't depend on his brothers who are as reliable as streams which sometimes flow and sometimes dry up - leaving no water to help the distressed thirsty (Job 6:18-20).

Job 6:21 - perhaps Job is suggesting his friends are afraid to be to close to one they feel has displeased God.

Job 6:22 - Job indicates he never asked for money.

Job 6:24,29,30 - Job feels he is righteous, challenges his friends to find fault with him suggesting there is some explanation other than than exact retribution for his suffering.

Job 6:27 - perhaps Job is suggesting his friends are lacking in compassion, even heartless, and would sell him to the highest bidder.

Job 7:7-10 - Job suggests he may have no further participation to make in the present dispensation - but he doesn't plan to go quietly (Job 7:11) as he feels his punishment for an unknown reason has been beyond harsh (Job 7:20-21).

7:1     That there is an appointed time for man is evident as Solomon taught later – Ecc 3:17 though it is difficult to see why Job is saying this here

7:9-10 We should not presume that at this time Job did not believe in the resurrection. He is simply responding to what Eliphaz said in the previous chapters –Job 4 & 5.

6:14    Here Job’s comments show how he viewed the comments of his friends. He did not see any “pity” in their words – though doubtless they felt that they were showing pity.

Job answered Eliphaz and said:

If only you would keep in mind that my words are influenced by my incredible suffering. On any other day I would have readily agreed with you. But I'm like a man in a battlefield that has just been struck by arrows - the time for reflection isn't here yet! I can see God's hand in everything that's happened to me, and that's made me terrified.

If you don't think there's a good cause for me to talk in anguish rather than with calm logic, consider this: Would a donkey bray for food if he were in the process of feeding? Would the Ox low for fodder while he was busy eating some already? In the same way, you're talking like I should be quiet like a satisfied man - when I'm far from satisfied. Isn't it natural that I should be in anguish and that my words would reflect that?

Would you be able to eat something tasteless without at least putting salt on it? There is no taste in the white of an egg: you wouldn't lecture an egg on being more tasty. No, you'd add salt. Don't expect me to be something I can't be. Your words should be salt for me, not reproof.

Right now I feel so bad that I'm suicidal. If God killed me that would seem like blissful release from this suffering. Do I have any children left to watch grow up? What do I have left to hope for? Do you expect me to have limitless strength and not be affected by this; hard like a stone, or with skin like metal? No, but my usual wisdom is driven away by these terrible events. I can't think straight!

Real friends show pity when their friend is in trouble, knowing they could be in the same boat one day, but you've forgotten that God did this, and could quite easily do the same to you. Your words aren't comforting to me. They seem like sound words, but when I try to find comfort in them, like thin ice, they break and reveal your underlying motives all too easily. You want to be gone, don't you, and not have to see me like this any more? You realise I've lost all my wealth, all my family, and you can see this disgusting plague, and it scares you because you're helpless to do anything. But I didn't ask you to come and help. I didn't expect you to come and save me from God. I didn't ask you to come and explain it all for me. If you could explain it, that's when I'd shut up and listen.

Your words are forceful and eloquent but what do they achieve when I'm not ready to be reasoned with? Are you satisfied with the fact that you can win an argument with a man in desperation - someone who can barely reason because of his anguish? Well, let that be your sport then, to listen carefully to me and trip me up whenever I say something out of line - but know this - you're laying a snare for a friend, and this is like digging a pit for an orphan.

Please. Come back.

Don't be looking for wrong in me. Look instead for my righteousness. It's perverse that you should look for wrong in a man that's already being chastened by God.

6:24-25       So Job claims that he is willing to listen to his friends when they give right counsel. 

6:4      In speaking of the “arrows of the Almighty” Job is speaking like David would later speak –Psa 38:2  -  when commenting on his feelings after the affair with Bathsheba, before he repented.

7:8-9 As it later will become apparent – Job 19:25  - Job believed in the resurrection here it seems that he is saying that there is no hope to those who die. Job is expressing the sentiment that Solomon presents – Ecc 9:10 –that death prevents one from doing anything. Not that he does not believe in a resurrection.

6:27    Whilst Job’s friends had come to “comfort” Job 2:11 him Job actually speaks of their words as equivalent to digging a pit for him to, by implication, fall into. There is a lesson for ourselves. We may actually harm our friends who we are trying to help if we use careless words and wrong assumptions.

6:7      Job is saying that his affliction has caused him to descend to do things he would not have done in his health.

Job 6:6

“Can that which is unsavoury be eaten without salt?”

Salt is considered by most medical authorities a very important ingredient in food necessary for health. Unless contraindicated by a physician for certain health issues, the fad of eating as little salt as possible has actually been proven to be detrimental to good health. Job uses unsavoury salt and “the white of an egg” to describe the words of Eliphaz. They were tasteless, meaningless, unhelpful, and certainly was of no benefit to him.

Salt plays a very important role in the Bible. In Lev 2:13, God ordained that “with all thine offerings thou shalt offer salt.”  In Num18:19, God’s promise to the Levites was described as “a covenant of salt for ever.” In 2Chron 13:5, “a covenant of salt” signified its binding and sacred character.  In 2Kin 2:21, Elisha healed the spring waters of Jericho by casting salt in there. In Ezra 6:9, we read of the instructions of Darius that salt should be provided for the sacrifices. Isa 30:24, “The oxen likewise and the young asses that till the ground shall eat clean provender…” “Clean” is # <2548>, “… i.e. salt provender…” Even animals require salt to survive! Cows are given it every day of the year; horses love to lick salt blocks or are given iodized salt into their feed. In Matt 5:13, Christ called his disciples “salt of the earth.”  In Col 4:6 we read, “Let your speech be always with grace, seasoned with salt, that ye may know how ye ought to answer every man.”

Salt has many uses. It removes coffee stains, rust, gargling with salt water alleviates mild sore throats, it soothes tired feet, is essential for our physical well-being, eliminates odors, and is a preservative. An unseasoned manner of living makes one's life “putrid” leaving an ugly “odor” behind it; it is a “savour of death unto death.” Salt is essential for our spiritual well-being (2Cor 2:16).

Job’s friends used syllogism in their reasoning, but they were wrong! They deduced God sends calamities to wicked people only. It was a false syllogism for which Job was falsely and cruelly accused and judged wrongly. After all, how can anyone judge the actions of another based on a major and minor premise without knowing the intimate details of the situation? Because of their false reasoning, God required Job offer a burnt offering on their behalf and they were all restored (Job 42:8-10; cf. Exo 20:16; Exo 23:1).

Moses, Joseph, David, Job, Jesus, and Paul were all falsely accused, so if we are, we are in good company! Sometimes it happens because someone wrongly presumes something, other times it is out of jealousy and hatred. Nevertheless, we must continue to speak the truth, continue to walk with integrity and honourably, and let God fight our battles keeping in mind Rom 8:28 (cf. Job 42:12).

6:15-23  It is worth summarising the section to see what Job is saying

:15-18   Streams that flow when the snow melts dry up in the hot weather

:21        You are noting – like the dried up streams

:22-23   I never asked for your advice

7:6       The lament “my days are swifter …” is a lament that Job reiterates later – Job 9:25. So we learn a little about how Job felt about his life.

7:6   The lament “my days are swifter …” is a lament that Job reiterates later – Job 9:25. So we learn a little about how Job felt about his life.

6:21 it is so sad. Job’s friends came to “comfort him”  -  2:11 – the best of intentions does not achieve its objective. That is because the friends had already decided why Job was suffering and were, therefore, not willing to listen carefully to him. How often are we like this with our friend when they are in difficulties?

6:4 Whoever the adversary was the seemingly was persecuting Job the faithful man Job recognised that the problems were “of God”.

This the way we should be thinking when we feel that things are not going as we think they should or as we would like in our own lives.

7:4  Sleep is given by God to rest the body – it is a blessing form God that each morning we wake and are reminded of the forthcoming resurrection. Usually the night’s sleep is restful and hardly interrupted. This was not Job’s experience.

Try to enter into Job’s experience that we might gain an insight into his suffering – and yet he retained his integrity Job 2:3

v.12 - Bozrah has been around a long time, being mentioned as far back as Gen.36:33. This passage here, which surely refers to the gathering into captivity, is supported by Isa.34:6. Bozrah, which was a city of Edom (Isa.63:1) was designated a place of destruction (Jer.49:13) so it was significant that it was used in this idiom.

2:2 The land was divided by lot to the tribes and families within the tribes of Israel when they entered the land. Naboth had his inheritance taken away by violence by Ahab. 1 Kings 21:3 - 16 It seems that a similar sort of thing was happening at this time as well.

2:3 'this family' might indicate a specific family within the nation of Israel or Judah. However Amos 3:1 Uses a similar phrase to speak of the whole nation.

v.11 holds for us yet another warning and another piece of advice that helps to recognise the false prophet. It is interesting that whilst God gave the true prophets the very words they should speak, these false prophets are not divinely stopped from speaking, but are left to cause the people who hear them to need to use their discernment.

2:6 God, in saying that He will not send prophets because the people have asked the prophets not to speak is an example of the way in which Psalm 81:12 applies. There comes a time when God no longer sent His prophet. Paul (Romans 1:24) uses this principle when speaking to believers about how God works. So it is not just an Old Testament characteristic of God.

2:10 Israel probably thought that the land was their 'rest' and so would have been surprised by Micah's comment. However the true rest is for 'the people of God' (Hebrews 4:9). Those in Micah's day were not His servants even though they were His people.

2:13 The 'breaker' is Babylon (Jer 51:20) so Micah is looking forward beyond the days of Hezekiah to the final overthrow of the kingdom in the days of Zedekiah.

V.3 The yoke of the LORD would be one that they would not be able to shake off, it would be an iron yoke given to those who will not submit to the LORD'S easy yoke Matt 11:29-30.

The nation of Israel have done great sins before God, and the prophet Micah is told to pass on to them God’s extreme anger. They have brought the punishments upon themselves. In Mic 2:1 they are described as plotting evil while they are in bed at night, and then putting it into effect the next day. That really is pre-meditated sin.

2:4 Israel and Judah are settled in the land. There is a temple in Jerusalem. The people thought they were secure, they did not contemplate that their sinfulness was going to be their downfall. So Micah advises them that they will be surprised when the judgment comes from God. The judgment came from the Assyrian for Israel and Babylon for Judah.

2:1 The behaviour of those that devised iniquity ‘upon their bed’ contrasts markedly with David who thought about God’s work on his bed – Psa 63:6

2:7    In asking the question “do not my words do good to him that walketh uprightly?” the prophet is challenging Israel to trust God rather than their idols.

Vs.12,13 The LORD will allow His people to go into captivity for their sins.  But, He promises a time when He will bring them back to live in peace.  The LORD is the breaker - the one who will open the way.  He will break down all barriers as He leads His people back home.  

2:8 ‘even of late’ indicates that the prophet has in mind some recent event in the history of Judah. We may well conclude that these events must have taken place before the reign of Hezekiah.

When God brought His people into the promised land they settled and cultivated God's land. God allowed them to divide up and inherit this land but gave strict instructions as to how this was to be done. No one was to be deprived of their land rites (Num 34:12-18;Lev 25:8-17;Josh 18:1-8;Deut 19:14;Num 27:8-11). Prior to Micah, Ahab wanted Naboth's vineyard and Jezebel killed Naboth so his land could be illegally obtained (1Kin 21:3-16). Micah refers to people in positions of power abusing God's laws, including those of land inheritance.

Mic 2:1-13 -- V1- from the NIV "at mornings light they carry it out (doing evil in broad daylight) because it is in their power to do it". V2- covet and take fields and houses by violence (the poor and powerless getting exploited; might makes right). V3- God plans disaster against "this family" (from KJV meaning Israel and Judah see Amos 3:1), those who devise evil will receive evil from God. V4- from the NIV "In that day men will ridicule you...my people's possession is divided up...He takes it from me! He assigns our fields to traitors" (foreign captors divided up fields. Israel fell in 722 or 721 BC to Assyria and Judah lasted till 586 BC falling to Babylon). V5- God gave the Jews the land and took it away so they could no longer divide it by lot as they once did (Num 26:52-56). V6- The false prophets told the righteous prophet "Do not prophesy about these things; disgrace will not overtake us." (NIV). Disgrace would overtake them but they wanted to hear smooth things (Isa 30:9-10). V7- Is the spirit of the Lord [KJV "straitened", NIV "angry" (7114) Heb. "qatsar" means "curtail, to harvest, cut down, much discouraged, grieve, lothe, mourn, straiten, trouble, vex"]. Micah is saying should the people of God question that God is angry with them and will he do things as a result of His anger? Then we have God, through Micah, telling them that if they walk uprightly the words will be good. V8- God's people strip off the robe of peaceful people (echos of Joseph and Christ?). V9- "...ye taken away my glory forever" (evil behaviour, destroying natural lives and land inheritance and ultimately destroying spiritual lives and future inheritance). V10- they would have to leave the land so complete was their defilement of it - it would not be their ["rest" KJV, (4496) from Heb. "menuchah" in Isa 11:10 it  refers to the future millennial "rest"]. V11- Micah is bitterly sarcastic here. The people wanted lying prophets to tell them happy things, smooth things (Isa 30:9-10). V12- In 1948 we had a gathering of the 12 tribes to Israel but this refers to a greater gathering, a noisy multitude of men. V13- He who opens the breach (Christ broke through the trap of sin and death Gen 38:27-30) will go up before them; they will break through and pass the gate, going out by it. Their king (Christ) will pass on before them, the Lord (God? Isa 52:12) at their head.

2:11 The way in which Micah comments about what the false prophets are saying and how the people like to hear the message of the false prophets highlights the difficulty that Micah had in his ministry.

What goes around comes around

Verses v1-3 appear to be speaking about Ahab. In 1Kin 16:29-33 we can see that he greatly sped up Israel's idolatry. These verses refer to Ahab taking someone's field, their inheritance by murder (1Kin 21:1-14). Now God would do the same to them "my people’s possession is divided up. He takes it from me! He assigns our fields to traitors!" (v4)

2:1    How do we spend our private time? Do we use our quiet times to think about God and pray to Him or do we spend our time reflecting upon our perception of the faults of others?

2:9    Doubtless the men had not cast out their women. Rather we have a figurative use of divorce as the people had joined themselves to false gods in the days of Ahaz. Consequently their children would not inherit the blessings of a long life in the land.

2:3      The “evil” that God had devised was the Assyrian invasion. That God is involved in bringing “evil” has been seen already – Mic 1:12 – and is consistent with the more general statement in the contemporary prophet  -  Isa 45:7– and specific comments in the contemporary prophet = Amos 9:6

2:7  Do we believe that God's words are good for us? Do we think about them when making choices about work and leisure activities? 

2:10     In saying “this is not your rest” Micah is reminding Israel of what God had said through Moses – Deut 12:9 before they entered into the land under Joshua. It would have been all too easy for the nation to think that settling in the land with a king fulfilled their expectations. However God has a greater blessing – the kingdom with His on reigning forever. Complacently in this life is unacceptable.

2:7       God, through Micah, was speaking to the nation of Israel and yet He speaks to them as “house of Jacob”. Thus we see that God is choosing to speak to the people as the supplanters. They were trying to replace worship of God with their own system – they were supplanting what God had given them.

2:5    The way in which the prophet speaks of the absence of people who could measure the land indicates that no one would be interested in their inheritance.

2:2   When Micah speaks of people coveting fields he is making a similar point to the contemporary prophet –I sa 5:8– where it is adjacent fields that are stolen.

2:3      Clearly there was a group of individuals set on doing evil. Those who would “remove the neck” would be those who chose to dissociate from the wicked family. It might be that we get drawn into something which we eventually realise if not good or right. When committed to an evil plot do we seek to dissociate ourselves form it or just carry on with the plan because that is an easier option?

2:3 the reproof of the haughty behaviour matches the words of the contemporary prophet – Isa 3:16 – when he speaks of certain of the women. So Micah’s words have a specific relevance due to what was being done in Judah at that time.

2:2 This behaviour matches that of wicked king Ahab – 1Kin 21:1-16 – who took Naboth’s vineyard.

2:1-2 There are two types of sin that we commit. One is when we sin because of an immediate situation that tempts us. The other is when we plan to do evil. This is what the prophet is talking about here. Men lie in bed working out what they can do and then do it using the procedure they have worked out “on their beds”. Such a sin is far more destructive because it comes from a mind that is set to do evil.

It is far more difficult to repents of such actions

2:7 It would appear that the people to whom Micha prophesied had the view that Micah was speaking just words but that Yahweh did not have the power to implement those words – the use of “constrained” highlights their thoughts.

Do we ever think that there are things that our Father cannot do?

2:7 What a question to ask the nation “Is the spirit of the Lord constrained?” Either there were some who thought that God was limited in what he could do to overthrow their evil and doubtless there were some who wondered whether God would intervene to overthrow the false worship.

We must realise that whilst God is not constrained He does wait hoping for repentance.

v.18-24 - Throughout our meditations over the year we have kept returning to our Zion theme. This, I think, is almost the ultimate passage for the end of that journey through scripture. Here the essential difference is pointed out between the old covenant at Sinai and the new covenant in Zion (in Christ), which teaches better things than that of Abel. ch.11:4, Luke 11:51

12:3-12 The brethren at Jerusalem had suffered much at the hands of their Jewish unbelieving brethren. The apostle exhorts them to consider Jesus in his afflictions and recognise that God chastens his children as he did Jesus. Those who 'endure' will be those who have Jesus' vision Hebrews 12:2

12:11 In quoting 'exercised thereby' from Ecclesiastes 1:13 we learn that the events of life are actually for our benefit - however we will only benefit from them if the word we read is 'mixed with faith' (Hebrews 4:2) - That is we must believe that God is working in our lives for our eternal well being.

:24 Another 'better'

12:15 The 'root of bitterness' quotes Deut 29:18 which, along with Deut 28 speaks of curses that will flow upon Israel if they turn away from God. So Paul, using the law that these priest trusted in, shows that departure from Christ brings the judgements of God.

V.13 Let that which is lame (crippled) be healed, rather than be turned away. It can and will be healed in the Kingdom Age Isa 35.

When bad things happen to people of the world, we hear: Why me? Or, what have I done to deserve this? We should never say those things if we put our trust in the LORD (Prov 3:5,6). We might not understand the why or what of a situation, but that does not matter as long as we have a solid relationship with the LORD. Vs. 5-13 promises us that the LORD will discipline us. We will face trials to test our faith, which should produce longsuffering (patience) (James 1:2,3). Job is an excellent example for us to ponder. We know that he was successful in his trial and received the appropriate outcome       (v. 11; Job 42:12).

12:9 In speaking of the "father of spirits" Paul is quoting Num 16:22. This is highly significant. In Num 16 we learn how the nation responded to the rebellion of ""one man"" Here in Hebrews the rebelliousness was leading faithful brethren away from Christ.

12:6 In the permissiveness of the 21st. century, Solomon's words point out many flaws. "He who spares the rod hates his son" (Prov 13:24). The reverse to that is " he who loves his son is careful to discipline him". Our Heavenly Father loves each one of us, and therefore disciplines us. He removes hindrances to our spiritual development, to make us partakers of His holiness and sharers of His rewards.

12:28 "A kingdom which cannot be moved" What a wonderful exhortation, not only for the believers in Jerusalem in the first century, but for each one of us today; to fix both our hearts and minds on; rather than the uncertainty of the things of the world which we are all surrounded by.  

12:8,10            Notice the two fold use of ‘partakers’ – unless we are associated with Jesus’ suffering we will not be associated with the salvation that he has bought on our behalf.

The "blood of the sprinkling" in v24 refers to the cleansing of our conscience, taken from 10:22. By having our conscience wiped clean, we "put off" the weight of sin that stops us running (12:1). So our prayers for forgiveness, and our faith in the efficacy of that forgiveness, directly affect how fast we run. Holding on to feelings of guilt, or dwelling on the past, stop us functioning as followers of Christ.

12:5-6 If the priests who had believed – Acts 6:7 did return to the Law of Moses the persecution would cease. It was not simply that they were so used to the law of Moses and its sacrifices that they wanted to return to it. If they had so done their lives would have been much easier. Hence the writer explains that God chastens His children and that what they were experiencing was chastening and the way to benefit was to ‘endure’ it rather than avoid it.

One theme that ties this chapter together is "endurance". You can see from the following occurrences how the writer is building his whole argument around it:

And it's all in the context of 10:34-39 "a better and an enduring possession... you have need of endurance"; introducing the examples of chapter 11.

12:14  In encouraging the hearers to ‘follow peace’ the writer is quoting David’s advice – Psa 34:14– to the men who joined him in the cave of Adullam – 1Sam 22:1

RUN WITH PERSEVERANCE

As a child at school I was always guaranteed a place in every short distance running race I participated in - last place. Playing tag, I was always the one the runners picked on when the other taggers were tired, because I was so easy to catch. But things changed when we started cross country races. My running speed did not improve, but what I discovered was that I could persevere and keep going beyond the endurance of most of the rest of my peers. Because of this I could often end up coming across the finish line not far after the fastest runners. It was not my speed that put me there, but the fact that I could persevere beyond the endurance of most of the others.

It is this running with perseverance that God wants from us. "Therefore, since we are surrounded by such a great cloud of witnesses, let us throw off everything that hinders and the sin that so easily entangles, and let us run with perseverance the race marked out for us." (Heb 12:1)

The short sprint when we are newly baptised will only leave us exhausted on the road. We need to run with perseverance because the commitment to Christ is a lifetime commitment. We must never give up living a positive Christian life even when the going gets tough. Taking one step at a time, one after another, we will be able to to run with perseverance.

12:10 Notice that the chastening is for a ‘few days’. To us it might seem like a very long time but from the perspective of eternity it is but a moment.

GOD WANTS YOU

If we are believers in the Lord Jesus Christ, have been baptised for the forgiveness of our sins, live our lives in the way we have been instructed to live, and want to be part of God's family and kingdom with all our heart, we can be confident that God wants us to be part of his kingdom. Listen to these verses:

"God planned something better for us so that only together with uswould they[the faithful people in Hebrews 11]be made perfect." (Heb 11:40)

"God disciplines us for our good, that we may share in his holiness."(Heb 12:10)

"But you have cometo Mount Zion, to the heavenly Jerusalem, the city of the Living God. You have cometo thousands upon thousands of angels in joyful assembly, to the church of the firstborn, whose names are written in heaven."(v.22-23)

"Therefore, since we are receiving a kingdomthat cannot be shaken, let us be thankful, and so worship God acceptably with reverence and awe."(v.28)

God wants us in his kingdom. He has prepared the way for us and helps us as we head there in our lives. He has given us the perfect teacher and example to follow. "Let us fix our eyes on Jesus ... so that you will not grow weary and lose heart." (v.2-3)

God wants us in his kingdom. Let us be thankful that he is giving it to us, and worship him acceptably, with reverence and awe.

Heb 12:7

“If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not?”

Endurance during difficult times is not easy. A young farmer who spent his last dollar on seeds was wiped out by a drought. He blamed it on God and abandoned his faith! A mother whose 10-year-old son was run over by a car and killed turned away from God, saying there is no God! Why is it that when things go bad, God gets the rap? Yet, when things go well we praise ourselves?

Sometimes God allows suffering to come into our lives – suffering that we cannot always understand or appreciate, yet when it is all over, we realize that it takes cutting and grinding of the flesh to shape us into spiritual masterpieces. When Job received news that he lost his cattle, land, home, and children, he got down on his hands and knees and prayed, “Naked came I out of my mother’s womb, and naked shall I return thither: the LORD gave, and the LORD hath taken away; blessed be the name of the LORD.” Job did not sin, he did not change doctrine, neither his beliefs, nor did he charge God with wrongdoing. Rather, in faith, he submitted to it in enduring it (Job 1:21-22).

Uncut jewel stones look like worthless pieces of rock, but placed in the skillful hands of the lapidary they become brilliant and precious jewels. The apostle Peter describes the ecclesia of God as “lively stones” (1Pet 2:3-5), “And they shall be mine, saith the LORD of hosts, in that day when I make up my jewels” (Mal 3:17). The cutting and grinding must come first before the polishing can take place.

12:5   In speaking of the chastening hand of God the Hebrews were to see their persecution as God at work in their lives. So rather than being a negative event in their lives they were to see the positive. But what were they to do? It is not just a matter of seeing problems as coming from God. There is a need to respond to those events in a Godly manner to develop a way of thinking like Jesus had.

Heb 12:2

“… who for the joy set before him endured the cross, despising the shame…”

Roman crucifixion was for the purpose of showing extreme contempt to the worst condemned criminals.

In 75 AD, at age 25, Emperor Julius Caesar left Rome for a time, and sailed the Aegean Sea to the Aegean island of Rhodes when he was captured by Sicilian pirates. The pirates demanded 20 talents of silver, which today would be around $600,000.00. According to Plutarch, Caesar laughed at their ransom and demanded they ask for 50 talents instead!

While in captivity, which lasted 38 days, Julius Caesar befriended his captors who grew to respect him, and played various games with them while at the same time promising them that once he was set free, he would return and crucify them! Of course, they did not take him seriously and laughed it off. But, Julius Caesar was very serious, and when the 50 talents was paid and Julius Caesar set free, he returned true to his word, imprisoned the Sicilian pirates in Pergamon, and under his direct orders were crucified!

Roman cruelty, suffering and humiliation of crucifixion were unparalleled and unequaled in their day.

Undeserved suffering is often an inescapable aspect of life. It has the potential to lead to despair and misery, and makes suffering even more difficult to tolerate. The crucifixion of Jesus envisioned the ultimate expression of human rejection of salvation and human misuse of power. Christ’s suffering and death was the outcome of his public ministry - preaching the Gospel and Kingdom of God. But, through death he brought life and brought it more abundantly, and in which we now share having the hope of Israel. We do well to take heed because God means what He says and He says what He means! Failure to take His Word seriously is a tragic mistake.

 Heb 12:16,17.

How are we to understand the writer's reference to Esau - that he could find "no place of repentance, though he sought it carefully with tears" (K.J.V.)? If he was so sincere in this seeking, why wasn't he granted what he sought?

The simple answer to this question, I believe, involves whose repentance was Esau seeking - his own or Isaac's. The answer really has to be his father Isaac's. And keep in mind what the word "repentance" really involves - a "change of mind" as the N.I.V. translates the phrase. So though he carefully sought a higher blessing - superior to the one Jacob received - from his father, none was forthcoming. Instead there was only a for-the-most-part negative pronouncement of what would eventually happen to him and his descendants. Verses 39 & 40 from the N.I.V. -

"His father answered him, 'Your dwelling will be away from the earth's richness, away from the dew of heaven above. You will live by the sword and you will serve your brother. But when you grow restless, you will throw his yoke from off your neck."

The other alternative doesn't seem logical to me. That is - if the writer is stating that he (Esau) sought his (Esau's) own repentance, what does that mean? To have that make any sense, you almost have to insert into it the concept of forgiveness on the part of God. That is, though he was trying to get God to forgive him and said he was sorry, God would not forgive. Yet that's really not what the Hebrews writer is saying. Plus you can tell from the context that he's referring to the incident in Gen 27. And that interpretation doesn't fit this second scenario.

It is interesting to me that Esau's willingness to sell his inheritance rights is coupled with his being sexually immoral and godless (v. 16). For many have read the account in the following way - poor innocent Esau being duped by his deceiving brother. Yet the Hebrews writer through inspiration gives Esau no slack in what he did. While saying that, Jacob, though his heart was in the right place in seeing the value of what God had promised, should have waited patiently for it to come to pass in God's own time rather than forcing the issue.

12:11 The chastening hand of God is for a purpose – that we might change to be more like Jesus. However some might simply view the problems of life as an irksome inconvenience rather than reflect on how the experiences we undergo might help us to develop a more Christ like mind. Such an individual is not ‘exercised’ and so will not gain the ‘peaceable fruits of righteousness’. Complaining about problems was the domain of Israel in the wilderness. It did not benefit them at all.

12:26  The quotations “yet once more ... also heaven” quoting Hag 2:6 expounds Haggai in a way which causes us to realise that Haggai was speaking of the time of the establishment of the kingdom of God when Christ will return. 

12:12  The exhortation to lift up the hands and strengthen the feeble knees quotes Isa 35:3. A prophecy which might, on first examination, seem to speak of the kingdom age. However it is a prophecy which also speaks of the effects of the sacrifice of Christ on the believers.

Heb 12:1 Patience!

Margeret Thatcher apperantly said "I am extremely paitient...... as long as i get my own way"!

I remember overtaking some cars waiting at some road works as I was in a rush i did not see a policeman parked in a layby, lack of patience got 3 points on my licence and a fine. (I was unbapitised then) :)

Patience is perhaps overlooked as a requirment of a brother or sister and perhaps driving is where we get most impatient.

When everything is going our way it is easy to be patient,

Looking around at people at work or friends and of course myself it is a lack of patience which possibly causes many problems in our lives, it starts arguments, causes us to spend money we don’t have, lose our tempers with each other, cause embarrassment.

We all know that our walk to the kingdom is likened to a race, how do we run a race? By standing back waiting for the losers, by cutting corners, by cheating or giving up when it becomes hard?

Of course not, the word patience here means endurance, to win the race we must have endurance, the true brother of Christ runs the race patiently over coming all obstacles on the way. But we must also have endurance with others for it isn’t a knockout competition where we elbow others out of the race when they fall behind, we should in fact seek to lift them up.

Rom 15:4

The apostle recommends reading the scriptures for guidance, however it takes time and patience,

The Greek word for patience means long tempered, it gives the idea of one who waits, holding on to the very end.

Rom 5:3 

The word experience here has actually 2 meanings, trust and approval by trial to become worthy! So through tribulation we develop patience, through patience we learn trust, when we trust in God we have hope!

Patience then helps to have endurance over the race before us, in fact endurance is very important. A friend of mine races horses in "endurance races" the idea is to get the best time without wearing the horse out, if the rider lets the horse run to quickly or to hard the horse will fail to get to the finishing line if the horse does not work hard enough it will not get there on time. As in Heb 12:1 we are to lay aside sin that does easily beset us, slowling us down and making us unfit for the kingdom but also be able to cope with the endurance of life while we wait for his return.

Gardening is such an example of patience James 5:7“Be patient therefore, brethren, unto the coming of the Lord, Behold the husbandman waited for the precious fruit of the earth and hath long patience for it”

Just as a gardener tends his flowers, trimming and removing the dead leaves, pruning the branches so also the father does with us, patiently waiting for his planting to bare him fruit. it is a good job he shows us patience as we would never be fit!

12:22   In speaking of the “city of the living God” the writer is drawing our attention to Psa 48:1,2where the focus is not on the city of Jerusalem that “now is” but on the future glorified city in the kingdom age.

12:26     In speaking of the voice “that shook the earth” the writer is taking us back to the giving of the law at Sinai – Exo 19:18.

12:13  The long term effects of chastening echo the sentiments of Proverbs 20:30 which, superficially, is talking about a bruise but clearly is talking about chastening.

12:1     Lest we think that the list of individuals who were faithful is just for us and the recipients of the letter to the heb the use of “also” shows that those in Old Testament times also had the opportunity to think of the faith of their predecessors

12:7 in saying that God will deal with the believers as sons he is elevating them to the status of Jesus. He learnt by the things he suffered – Heb 5:8

Heb 12:7

“If ye endure chastening, God dealeth with you as sons…”