Comments for December 6

v.4 - If Bildad was aware of the work that righteous Job undertook on behalf of his children, lest they be wayward (ch.1:5) surely he would have reviewed this statement. He is inferring that Job's suffering is a result of the sin of his children, and he is being punished now for them.

Bildad makes his first speech.
The main thrust of Bildad's comment is that he seems to think that Job felt that what had happened to him was unjust.

v.6 - Time and time again these three friends try to convince Job that he is no longer right in God's sight. They use only the evidence of their eyes - they argue that if God has deserted him, as seems the case, then he must be a sinner, and not 'pure and upright', which is in direct contrast to the way that God described Job himself in ch.1:8.

8:20 In saying that 'God will not cast away a perfect man Bildad echoes God's description of Job - but is Bildad saying that Job can, therefore, take courage, or is he saying that the events that Job is now suffering indicate that Job is not 'perfect'

8:4-6 The repeated use of 'if' by Bildad is his appeal to Job to turn from his ways to God. One wonders how often we feel that a believer's problem is because they have turned away from God. It is so easy to make judgements on others which have no basis in truth.

How wrong Bildad was!  In Job 8:1-7 Bildad told Job that if he was righteous then God would come to his aid and cure him.  Surely, it doesn’t work like that.  Our Hebrews reading for yesterday tells us that God chastens us so that we will be more God-like (Heb 12:5-13).  And in Job’s case, there was the added point that Job was to be an example to others, (see Job 2:3) “Hast thou considered my servant Job?”

V.10 In Job 6:24 Job had said "teach me", because of this Bildad is answering him to enquire of the fathers, their words would be from observation and reflection, not merely words from their mouth, but from the heart.   

Bildad would rather analyse and sit in judgement than comfort Job. His conclusion is that Job's plight is punishment for sin (vs.4,5). He intimates that Job has somehow forgotten his God (vs.11-13). He justifies his examination by claiming to understand the mind of the LORD (v.20). Let us not be guilty of Bildad's presumption when dealing with our brothers and sisters (Rom 12:8; 1Cor 2:16).

8:4  The comment ‘if thy children …’ seems to play on Job’s concern which is outlined in Job 1:5

8:12 The bulrush, or the papyrus of Egypt, is a strong plant until it ripens, but once it has ripened, it withers more suddenly than any other herb, having no self-sustaining power, once the moisture is gone, which other herbs do not need in the same degree. We see here that ruin falls upon the godless at the peak of their prosperity, more suddenly than on other plants or herbs which do not appear to be as strongly rooted. The Psalmist shows this same principle in Psa 112:10

8:6  In saying ‘if thou wert … upright’ Bildad is disputing God’s own assessment of Job seen in Job 2:3

8:2      Bildad is saying that all he is hearing from Job is, as we would put it, ‘a lot of hot air’. Not a very helpful response!

SAGE ADVICE

In today's world, where managers are becoming younger and younger, where information is available at our fingertips, and where self centredness and arrogance seem to be the order of the day, Bildad's advice to Job should be taken more than ever before. He said, "Ask the former generations and find out what their followers learned, for we were born only yesterday and know nothing, and our days are but a shadow. Will they not instruct you and tell you? Will they not bring forth words from their understanding?" (Job 8:8-10)

Taking advice from older people is not so fashionable today. Yet those who are older, while they may not have the same grasp on technology as younger people do, have a wealth of experience in life, relationships, dealing with people, spirituality, and about what is really important. While the world hardly recognises it any more, practical experience has far more value than any qualifications we can acquire.

So let's take Bildad's advice even though it was given so long ago. Let's spend time with those from our parents and grandparent's generations, talking to them, learning from them, and picking up the pearls of wisdom that they give to us. Time invested with an older and wiser generation will never be wasted.

8:1 Bildad was a Shuhite.  This meant that he was a descendant of Shuah, one of the son's of Abraham by Keturah.  Abraham sent the sons of his concubines away to live in the desert (Gen 25:1,2,6). 

8:6 Bildad makes the common mistake of equating material wealth with blessing from God. Such thinking is clearly wrong but many of us hold this view even if we deny it simply by the way we view those with money.

Bildad says in v4 that God allowed Job's children to die because of their own transgression. In v3 he says God is just to have done so. Could this be right? Surprisingly enough, Job seemed to think so because his reply is: "Truly I know it is so" (9v2). Practically the only introductory detail we have of Job's life in Job 1 is that he attempted to cover over his children's sins with sacrifices (1v5). This is not God's way, who desires repentance and obedience from the individual, not blanket forgiveness through sacrifice (Heb 10:4-6). Nor were these just any sin:

"for Job said, It may be that my sons have sinned, and cursed God in their hearts"
 

Assuming that Job's fears had some foundation in truth, cursing God is a serious matter. Lev 24:11-16 tells us in no uncertain terms:

"Whosoever curseth his God shall bear his sin"

In other words, there is no sacrifice (under the law of Moses) available to cover that sin, which means that Job's actions in 1:5 were at odds with God's will - whether he knew that or not. In Hebrew, the word for "bless" and "curse" is the same one. The book of Job goes on to mention blessing and cursing time and time again, so that we wonder whether there is a more important message being highlighted to us in this book. (see Job 1:10,11,21; 2:5,9; 31:20; 42:12).

8:3 Doth God pervert judgement is Bildad’s way of accusing Job of misrepresenting God’s actions.

Job 8:3 - Bildad notes God is always just and infers any tragedy therefore must be deserved.

Job 8:7 - Bildad is saying to Job, do as I  recommend and your new state of prosperity will be superior to your former days.

Job 8:8-10 - Bildad perhaps is inferring that the ancients, who lived a longer life span, were wiser and since the belief of exact retribution has been handed down from former generations it must be true.

Job 8:13 - hope of the ungodly man does not save him (Rom 8:24) it damns him, for his hope is not in God but in himself.

Bildad presents three exact retribution metaphors inferring that sinners are always distressed in the end: 1. like a papyrus water plant (Job 8:11-12), 2. like a spider's web (Job 8:14-15), 3. like a green garden plant or vine (Job 8:16-19).

Job 8:18;Job 6:17;Job 7:10 - Bildad throws Job's word "place" back at him - "place" [Heb. "maqom" (4725) means "place, standing place, a standing, that is, a spot; but used widely of a locality; also (figuratively) of a condition (of body or mind): - country, home, open, room, space"]. 

Bildad has only reiterated and illustrated the principle of exact retribution. It does not enter Bildad's dogma that God can chasten the righteous (Prov 3:11-12;Heb 12:5-8;1Pet 1:7). That said, Bildad tries to encourage (Job 8:21-22) but with a no longer applicable traditional paradigm.

8:1   Bildad’s opening comments hardly would endear him to Job. Not the way to speak to a friend if one is trying to help that friend to come to terms with and understand a problem.

8:11-14         Bildad now draws an analogy between plants and how man deals with them and the way that God has dealt with Job,  However there is no warrant for the analogy.

8:6    Job’s children had suffered –  1:18-19 - and now Bildad is, in the form of innuendo, implying that that came about because of some shortcoming in Job, The implication being made that if that were not so Job’s intercessions – Job 1:5 - for his children would have been effective.  Thus Bildad presumes to know why certain things have happened to Job’s children. This attitude can be seen in us if we presume to know – by telling parents – why their children have behaved in a particular way.

8:8-10  Bildad’s presumption that looking to the past will provide answers to current problems is false. Looking back and seeking worldly advice does not answer today’s problems. 

8:13   Bildad is, by implication, saying that Job is a hypocrite. Hardly a helpful thing to say as a help to a man with problems. 

8:9    Bildad was in no position to tell Job that he would be great at his latter end. Sadly Bildad is using human reasoning which says that prosperity flows from obedience to God.

8:9    Was it true that Job knew “nothing” that would help him in his dilemma? Clearly not. He must have had a very good knowledge of God and His plan for he is described as one who feared God – Job 1:1. He may have known nothing of secular things but he knew about what mattered – However he still had a problem. That is encouraging. We should appreciate that having a relationship with God through understanding His plan and purpose does not render one immune from problems or even from understanding those problems.

8:4    Job’s sons and daughters had died –  1:18 – and now Bildad, even though he uses the word “if”, is implying that Job’s children died because of them sinning against God.

8:9  Bildad seems to be saying that we cannot know the past due to our short lives. However he is incorrect. We can know the past as it has been revealed to us in scripture. Bildad is trying to show Job that he cannot appeal to past events to speak about his situation.

8:9 Bildad seems to be saying that we cannot know the past due to our short lives. However he is incorrect. We can know the past as it has been revealed to us in scripture. Bildad is trying to show Job that he cannot appeal to past events to speak about his situation.

8:6 in implying that Job was not “upright” <3467> Bildad is questioning God’s own assessment of Job. In fact his view is close to that of Eliphaz –  5:1 for God uses the same word to speak of Job – 2:2. Thus we see a unity amongst job’s friends – a unity in error. Hardly a good basis for providing help!

8:4-6  Builded, in repeatedly using the word “if” he is imputing motives to others. He had no idea whether Job’s children had sinned. Nor was he aware of whether Job had prayed to God.

How often do we impute motives to others to justify our own thinking about them?

8:9-10 Bildad’s reasoning is that wisdom always lies with the people who spoke in the past. We have to question whether this is always true. Clearly it is not. Ancient saying and word, of themselves are not necessarily true. They need to be evaluated against what God says. Sadly things repeated enough from the past are often deemed to be true simply because of their age.

4 v.4 - This beautiful pastoral picture is painted three times in scripture using these words. Here, 1Kings 4:25, Zech.3:10

3:1 'And I said' shows that Micah is writing down his words some time after he spoke them.

3:2 The attitude shown here is warned against in Amos, a contemporary prophet. Amos 5:15

4:1 The assurance the 'mountain of the Lord of hosts' will be exalted above the hills draws on the fact that the mount Zion on which Jerusalem is situated is lower than, and surrounded by, mountains, hence the Psalmist could say Psalm 125:2

3 v.4 - I have been struck in my readings this year by the number of times God says he will not hear, over the ages, as scripture is written. It is always, of course, because the people who cry to him have behaved in a way that has made their cry of none effect. This is quite frightening, and should make us look to our own behaviour. Here are a few more examples - Psa.18:41, Prov.1:28, Isa.1:15

3:12 We know that these words were spoken to Hezekiah (Jeremiah 26:18) So here we have an example of a very specific prophecy which was not fulfilled when the prophet gave the warning, even though it was going to be fulfilled at that time. The delay was brought about by the repentance of the king. In this respect it is similar to the way that God worked through Jonah.

The chapter division between Chapter Mic 3:12 and Mic 4:1 is arbitrary and breaks the flow of the prophet's message. God is saying that despite the fact that Jerusalem was going to be destroyed - which it was finally in around  AD 135 - there will be a time of great glory for Israel. Clearly this will be at the time of the kingdom when Christ returns.

3:5 In saying that 'they make my people err' Micah is echoing the ideas of two contemporary prophets (Isaiah 24:2 Hosea 4:9)

4:4 'Every man under his vine and fig tree' contrasts and acts as a challenge to the Assyrian king (2 Kings 18:31) who sought to turn the people away from Hezekiah.

Micah 3:12. This is the first warning through a prophet to foretell of the literal destruction of the city of Jerusalem, and of course of the temple. Hezekiah listened and heeded the warning and as a result the destruction was delayed until Babylon under Nebuchadnezzar destroyed the city and temple.

3:5Continuing last year's comment. Whilst Isaiah and Hosea involve the priests in the corruption Micah specifically says it was the 'prophets'. So we see that all classes of teachers were corrupt. This must have made life very difficult for the faithful prophets at this time.

4:10 Continuing what we saw about Babylon in Chapter 2 we now have a specific threat of captivity in Babylon - and all this is before the Assyrians had been destroyed on the mountains of Israel in the days of Hezekiah.

4:1-5 As we read through these verses we clearly see that the Kingdom will be characterised by seven things;(true perfection and completeness).

4:1-8 give a beautiful picture of the Kingdom age when the remnant of Israel will be favoured. Then 4:9-13 plunge back into the reality of Israel's coming (post Micah) disaster. Notice in 4:1 the physical change that will occur in Jerusalem at Christ's return. The earthquake at that time will lift Zion to an elevated plateau where Ezekiel's temple will be placed (see Zech 14:4,10).

a) Mic 3:1-4,8-12 is directed to the leaders who should have known better than lead the people astray, and Mic 3:5-7 is spoken against the false prophets who have spoken lies to God's own land.
b) There is a change of tone and of message in chapter 4. Although there are still parts of the chapter which prophecy evil and punishments, (Mic 4:9,10); there are glorious verses which speak of peace and of the Kingdom. Mic 4:1-5 are very similar to Isa 2:1-5, and then Mic 4:11-13 again speaks of God's deliverance.

3:6 The prophecy given by Micah that the people would not have a vision was fulfilled at the time of the Babylonian invasion – Eze 12:22

4:2 The nations eagerness to go and learn of God is rather like what happened in the days of Solomon when the queen of Sheba came to see Solomon and heard his wisdom – 2Chron 9:1-5

Mic 4:1-2 seems to be a reference to the heavenly Jerusalem, mount Zion, which is described in Heb 12:22 as being better than the mountain of Sinai. The word, then, that proceeds from Zion is the word of Christ which we have in our bible, and refers to the spreading of the gospel among "many nations" (v2). If this is true then it follows that v4 is not a literal vine and fig tree, but a reference to the independence we achieve by the gospel in which there is "neither bond nor free" and "no partiality". Yet these blessings do not apply to the present time alone, but will continue on past the return of Christ and beyond (v7).

4:10 Micah warns abut the Babylonian captivity at the same time as the King Hezekiah is entertaining the ambassadors from Babylon. Isa 39:1-2

4:13 As Micah concludes this portion of the prophesy. he looks forward once again to the great day when Israel's God, is no longer just the God of Israel, but, is now spoken of as "the LORD of the whole earth."

4:5     The comment that Israel will walk in the name of the Lord echoes the words of the contemporary prophet – Isa 2:5

4:1-3 Compare these verses with a parallel account in Isa 2:2-4. 

The nations of the world will surrender to the Lord Jesus and peace will ensue.  This is after the nations will have tried to militarily defeat Jesus.  Compare the language of Joel 3:10, as the nations prepare for war, with 4:3 when the nations sue for peace.

3:4 In crying unto God and yet not being heard the prophet is using similar language to that which the contemporary prophet has said – Hos 5:6

v 7,8 First Principles>Kingdom of God>Restored Israel to be God's Kingdom
When Israel is restored, it will be God's Kingdom Acts 1:3-6, Mic 4:7,8
First Principles>Kingdom of God
For more about the Kingdom of God, go to Gen 12:1

Mic 4:1-8;Isa 2:1-4;Luke 1:32-33 - The future millennial kingdom age when called out Jews and Gentiles are blessed, and Christ reigns on earth from David's throne in Jerusalem.

4:2 - The law will go out from Zion and the word of the Lord from Jerusalem. Jer 3:17;Isa 62:1-4,6-7 - in Isa.62:4 the new name for Zion will be "Hephzibah" which means "my delight is in her" and the land will be "Beulah" which means "married" (to Christ the bridegroom). 4:4 - This verse combines Lev 26:4-5;1Kin 4:25 and refers to a return to the Davidic kingdom and an even greater prosperity than that under Solomon. 4:5 - This would appear to be a regression to either Micah's day or some time prior to Christ's rule when many don't follow the true God. 4:6 - "In that day...I will gather the lame..." ("lame" could mean afflicted, injured, etc. i.e. Israel suffering before glory). 4:7 - Mount Zion was a hill just outside the walls of Old Jerusalem, the temple mount, the city of David. Christ will rule on the throne of David.  4:8 - "tower of the flock" is probably Jerusalem while "the flock" is probably Israel. "strong hold"  is probably "Ophal" a hill in the South of Jerusalem while the "daughter of Zion" is probably the called ones who worship the true God (Isa 62:11-12 - faithful Jews past and present and faithful Gentiles/spiritual Jews who are brides to the bridegroom Christ. Those in Jerusalem will get a king. Christ will be the son of David who inherits David's throne (2Sam 7:10-16). Faithful Gentiles are like grafted in spiritual Jews (Gal 3:6-9,26-29). 4:9 - This verse is prophecy but prior to the kingdom age as soon Judah would lament due to exile and have no king or counsellor (Isa 9:6). The people suffering like a woman in labour (Hos 13:12-13). 4:10 - "You will go to Babylon" (the people of Judah would abandon the city, camp in the open field, and even go to Babylon - this prophecy goes beyond the 10 tribes being taken by Assyria in 722 BC to 586 BC when Judah was taken by Babylon). "There the Lord will redeem you out of the hands of your enemies" (redemption after 70 years and an ultimate redemption when Christ returns to make his people truly free - from sin and death).  4:11 - "now many nations are gathered against you" (this refers to the Armageddon of the last days Rev 16:16;Joel 3:1-2). 4:12 - The many nations will be like sheaves for threshing. 4:12 - "horns of iron" (horn is a symbol of power and iron is strong) given to the Daughter of Zion (probably the faithful believers both Jew and Gentile).

3:1-3 - A denunciation of the leaders, princes, priests and prophets of Israel and Judah. Instead of being shepherds to the flock they had become butchers feeding on the flock. Perhaps an echo of 70 AD also when some literally ate their own children.  3:4 - In their day of judgment they will cry out to the Lord but He will turn His face from them. 3:5-7 - The condemnation of false prophets (Matt 7:15) who proclaim good news when they are fed and bad news when they aren't. These false prophets would have no new "revelations" during captivity as their sufferings reduced them to silence; also, there were no true prophets from Malachi (circa 397 BC) to the days of Christ. 3:8 - Micah, a true prophet sent to Judah and Israel, points out their sinful ways and contrasts himself with the false prophets.  3:9 - Back to condemnation of the rulers who distorted all that is right and despised God's judgment. 3:10 - Rulers who build Zion (initially a mount in Jerusalem, then including Jerusalem and to later include Israel) with bloodshed and Jerusalem with wickedness. 3:11 - Leaders, priests and false prophets were all corrupted with payoffs but had blind arrogance in thinking their worship was acceptable (Titus 1:16;Luke 18:9-14) and that the Lord was pleased and would bring no disaster on them. They had a false sense of security. 3:12 - Impending judgment of Zion being plowed like a field and Jerusalem a heap of rubble, etc.  Hezekiah responded to Micah not Isaiah (2Kin 20:16-19). Judgment happened about 150 years later in the reign of Zedekiah despite a later warning to Judah (Jer 7:1-15). Some tried to persuade Jehoiakim to put Jeremiah to death but elders citing Micah's prophecy and Hezekiah's example saved his life (Jer 26:19-25). Nebuchadnezzar partly fulfilled God's judgment in 621 BC and 586 BC when Jerusalem was destroyed, then by Antiochus in the second century BC and finally with the Romans in 70 AD. The actual plowing of Zion is thought to have taken place under Emperor Hadrian in 135 AD. The inferred lesson for us is how acceptable is our worship? Are we at risk for deluding ourselves?

EVERLASTING GOD

We don't have to be like everyone else. They might worship their movie stars, sports heroes and singers, fast cars, fashion and finances, but we will worship the LORD our God. It was Micah who said a statement just like this. He said, "All the nations may walk in the name of their gods; we will walk in the name of our God for ever and ever." (Mic 4:5)

The big difference between the gods people worship and the LORD is that other gods have no future. If they are people, they will be dead in a few short years. If they are possessions, they can be reduced or gone before we know it. Added to how temporary everything is, is the fact that no other gods can do anything for us. They cannot save.

The LORD, on the other hand will work powerfully in our lives if we let him. He loves us personally and has promised us an eternity with him. Why be like everyone else with no future?

"We will walk in the name of the LORD our God for ever and ever." Notice how Micah makes us focus on eternity by saying "for ever and ever," and that his statement comes directly after a prophecy that takes Israel into a very bright and eternal future. Like Micah, let's take time to focus on eternity and then dedicate our whole selves to the LORD, the only true, living and eternal God.

Mic 4:7 First Principles>Sure mercies of David>King
Jesus will be the future King.
For more about the King, go to 2Sam 7:12-16.

Mic 4:1-4 First Principles>Sure Mercies of David>Government
Jesus will govern God's Kingdom on earth.
For more information about the government of God's Kingdom, go to Matt 19:28

Mic 4:7-8 First Principles>Sure Mercies of David>People>Israel
Since the Kingdom of God is the Kingdom of Israel Restored, Israel will be the people of God's Kingdom Isa 55:1-3, Psa 69:36-36, Mic 4:7-8.
First Principles>Sure Mercies of David>People> For more information go to Isa 55:1-3

v2,7,8 First Principles>Sure Mercies of David>Capital City>Jerusalem 
The Capital City is to be Jerusalem. Jer 3:17, Isa 24:23, Mic 4:2,7,8
First Principles>Sure Mercies of David> For more details go to Isa 55:1-3

4:10 Micah is more specific than Isaiah in his judgements upon Babylon – Isa 14:22-23– however they both make the same point which causes one to wonder why Hezekiah was so quick to show the ambassadors from Babylon his wealth.

3:2     Those who ‘hate the good and love the evil’ contrasts with the one promised in the contemporary prophet – Isa 7:15

3:10   In saying that Jerusalem is built up with blood God is telling the people that they are working on the basis that the end justifies the means. It does not matter who suffers as long as their desires are fulfilled. This is a wrong way of behaving. I wonder how often we justify our actions on the basis that what we want is “the right thing”.

3:3     Of course the false prophets didn’t actually eat the flesh of the people. But the effect of their false words was as damaging. God uses this graphic language to force home the effects of teaching error. Do we think that wrong teaching is as potentially damaging to us if we listen to it?

3:9     The end of this verse was spoken to Hezekiah so it is safe to conclude that the ‘heads of the house of Jacob’ Micah speaks against here are the princes in Hezekiah’s day. Thus we would see that Hezekiah was fighting a lone battle for Godliness in the nation

3:6    “The sun shall go down on the prophets” speaks of the end of the false prophets. However it also marks a time when God will not speak through His prophets any more, These dark times came after the return from Babylon only to be broken by the outpouring of the holy spirit at the time of the birth of Jesus as seen powerfully in Luke 1 in particular.

4:1    Mic 3:12 was spoken to Hezekiah as Jer 26:18 so we can see that this promise of a blessing in the land had a fulfilment in the way in which the Assyrians were overthrown during Hezekiah’s reign.

4:5       The promise of faithful worship – walking in the name of the Lord – is presented – Zech 10:12 – when the prophet speaks of a time when the people would be strengthened in the Lord and walk up and down in the Lord. Clearly again another picture of the future kingdom of God.

4:3       The way in which Micah speaks of “many people” and “strong nations” beating their weapons of war into farm implements – indicative of a turn to faithful worship – is alluded to by the prophet after the exile – Zech 8:22 – presenting a partial and short term fulfilment of these words of Micah.

4:3     The way in which Micah speaks of God rebuking the nations echoes the contemporary prophet – Isa 2:4. We should look for repeated similarities between the messages of Micah and Isaiah.

4:4   We should not assume that sitting under vine and fig trees is a literal description of how life will be in this time of blessing. This description of life is used to speak of the peace and prosperity of Solomon’s kingdom – 1Kin 4:25 - but we do not think of the description of Solomon’s kingdom was to be taken literally. Rather it was a metaphor for a time of peace and prosperity.

4:2      After the defeat of the Assyrians and Hezekiah’s sickness many nations “brought presents” – 2Chron 32:23 - to Hezekiah. A short term fulfilment of this promise.

3:2 Hating good and loving evil is the mind-set of the person spoken of in Mic 2:1. They are deluded into thinking that God will still hear their prayers but see verse 4. There are consequences that flow from a life that is not focussed on good rather than evil.

All sin, all fall short. However our focus will determine how our Father responds to us.

4:12  In speaking of gathering nations as sheaves in the floor we have a similar idea to that which we see in Hab 3:12

4:6-7 The prophet is speaking of the way in which the Jews will turn to God and be forgiven their rebelliousness because they will have a “new heart” that motives them to serve Him faithfully. The repentant Jews will be the focus for the mortals in the kingdom to look towards as an example to follow.

v.10- "Who built up Zion with bloodshed." This bloodshed of others was for personal gain, to get what they wanted for themselves- to build up themselves. This contrasts with the bloodhsed of Christ, who bled for eveyone but himself- to build up others. 2 Corinthians 5:21, Galatians 3:13

v.8 - The point of this small and well known verse, is to offer assurance that the same Jesus who was able to save, and whose work saved, through faith, even those which came before him, is able still to save us in these far off days. ch.1:2.

Entertaining strangers - Hebrews 13:2 - could have been a very risky experience which may well have deterred the brethren and sisters from manifesting that hospitality which is expected of brethren and sisters.
The unbelieving Jews sought every opportunity to persecute the brethren and so one could expect them to turn up at one's home at any time.

13:20 Everlasting covenant quotes 2 Samuel 23:5 where David speaks of the wonderful things that God had promised him. So associated with the Melchisedec priesthood we see the promises to David - a reason why David behaved as a priest when he brought the ark to Zion.

:13 'without the camp' would take on greater significance than that mentioned in our comments in June when the Romans came against Jerusalem and finally overthrew it in AD 70. Those who did not flee the city when the opportunity presented itself would not survive.

13:15 The 'sacrifice of praise'  Is the peace offering (Lev 7:11-12). Likewise our praise is a sacrifice. So we do well to think on whose pleasure is our primary concern when we want to sing to Him. Are we singing because the tune pleases us or because the words reflect what is in our thankful hearts?

V.20 Blood is a perishing thing. God immortalised Jesus because of obedience. God required of him that he should suffer a violent death as a vindication of God's righteousness, and as a foundation on which to offer us forgiveness. 

13:23 In saying that Timothy 'is set at liberty' we learn that Timothy had spent some time in prison - the language matches that of Paul's own comment about himself Acts 26:32 . This detail is not recorded in any of the historical data in the New Testament about Timothy.

There is a very unfortunate chapter division here which makes us assume that the culmination of the argument in Heb 1-12 is "For our God is a consuming fire". It is rather "let brotherly love continue". This brotherly love is then demonstrated by reference to the relationship of Abraham to  Lot in Gen 18.

13:10   The fellowship of the first century brethren was exclusive – that is it they had to decide whether their confidence was in the law of Moses or in the sacrifice of Jesus. If they trusted in the law of Moses then the sacrifice of Christ was of no value to them.

V.23 There is no record of Timothy's being in prison.  And so, the term set at liberty (KJV) means sent away. This is probably referring to Paul's sending Timothy to Macedonia.

There are a multitude of references in this chapter to Lot in the Old Testament.

Try looking through Genesis and see how many times Lot's goods are mentioned. There's a lot of them. This chapter focuses in on this man who got it all absolutely wrong. He had been with Abraham, the receiver of the promises. Yet he had left Abraham because he coveted the lifestyle of Sodom. We need to be like Abraham who dwelled in tents; content with what we have; because it is to such that the promises are made (13:14).

13:11 In speaking of the ‘bodies’ which were burned ‘without the camp’ the writer is taking the Jews – particularly the priests that believed – back to reflect upon the detail of the Law of Moses, for example in Lev 6:11

GOD PROVIDES

God is never going to ask us to do something that we cannot do. He will not send us out under resourced because he wants his work done well and glory to be given to him. The writer's blessing to the Hebrews illustrates this well when he says, 'May the God of peace, who through the blood of the eternal covenant brought back from the dead our Lord Jesus, that great shepherd of the sheep, equip you with everything good for doing his will, and may he work in us what is pleasing to him, through Jesus Christ, to whom be glory for ever and ever. Amen." (Heb 13:20-21)

Nothing is too hard for God. Possibly one of the hardest things anyone could ever do is to raise the dead. God raised Jesus from the dead, and not only raised him from the dead after he had been dead three days, but also gave him everlasting life. If God can raise the dead, it is an easy thing for him to provide us with whatever we need to effectively do his will. Whether we need people, money, resources, or time, God is able to provide it. We may even need someone's mind changed so that we can effectively get on with the task God has given us. He can do it. All we need to do is ask.

If it is his will that the work be done and we have prayed about it, he will provide all that is needed. God will provide all we need for his work to be done.

13:17 Those ‘who have the rule over you’ must be the elders in the church at Jerusalem. It cannot be the Jewish authorities – they would have the brethren turn away from Christ and back to the Law of Moses.

13:24   ‘They of Italy’ would indicate that the letter was written from Rome, probably by Paul.

GRACE

It is not that complicated. In fact, it is probably simpler than we realise. It is not a matter of what we do or say that affects our salvation, it is all down to what God has done for us. It is what he has done that allows us to be saved from sin and death. It is all about grace. Yes, we do need to repent, be baptised and live a godly life, but it is grace that saves us. It is not the remarkable achievements we have, the sacrifices we make, or the amount we fast or pray.

The writer to the Hebrews puts it this way: "Do not be carried away by all kinds of strange teachings. It is good for our hearts to be strengthened by grace, not by ceremonial foods which are of no value to those who eat them." (Heb 13:9) In another place we are told that "It is by grace you have been saved, through faith - and this is not from yourselves, it is the gift of God - not by works, so that no one can boast." (Eph 2:8-9) It is our faith in the grace of God that brings us salvation. We cannot get salvation by what we do.

The writer to the Hebrews carries grace further still, when he says, "May the God of peace ... equip you with everything good for doing his will, and may he work in us what is pleasing to him, through Jesus Christ." (Heb 13:20-21) Any good that we do is done in God's strength through Christ.

His grace is sufficient for us. His power is made perfect in weakness. (2Cor 12:9)

Heb 13:18 This is the last of a number of occasions when the writer has spoken of one’s “conscience”. The others are Heb 9:9,14,10:2,22  Whilst the writer says “we” he is actually including those to whom he is writing. As the letter has been focussing on the need to adhere to the gospel of Christ rather than the system of worship instituted under the law of Moses we can conclude that turning away from Christ to the law is a dishonest act. This is because the disciples professes one thing – a belief that the sacrifice of Jesus takes away sin – but on the other hand is turning his back on that sacrifice by returning to the sacrifices of the law of Moses.

Heb 13:8,10 - the Old Testament altar pointed to Jesus; the altar is a place where God and man meet (1Tim 2:5). This was to show the Hebrew Christians that Jesus fulfilled and is fulfilling the law. Deut 27:5-7;Exo 20:24-25 - No iron tool of man was used in making the altar, perhaps this points to Christ being the Son of God not the son of human Joseph; the altar was God's craftsmanship not man's.

 Heb 13:15,16.

The writer here takes the idea of sacrifice and gives it a very spiritual (and not literal) meaning. What are some other passages - either Old or New Testament - that bring out this idea?

Starting with some New Testament ones -

Rom. 12:1 - "Therefore, I urge you, brothers, in view of God's mercy, to offer your bodies as living sacrifices, holy and pleasing to God - this is your spiritual act of worship."

1 Pet. 2:5 - "you also, like living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ."

Rom. 15:15,16 - "I have written you quite boldly on some points, as if to remind you of them again, because of the grace God gave me, to be a minister of Christ Jesus to the Gentiles with the priestly duty of proclaiming the gospel of God, so that the Gentiles might become an offering acceptable to God sanctified by the Holy Spirit."

Now for some Old Testament passages.

Hos. 14:2 - "Take words with you and return to the LORD. Say to him: 'Forgive all our sins and receive us graciously, that we may offer the fruit of our lips.'"

The K.J.V. for the last phrase has "the calves of our lips". And the R.V. has "as bullocks the offering of our lips". So Hosea appears to be making the same transition from literal to spiritual - from literal calves being offered upon the altar, to our lips offering the better sacrifice - the praise of God which we can give continuously.

Psa. 51:16,17 - "You do not delight in sacrifice, or I would bring it; you do not take pleasure in burnt offerings. The sacrifices of God are a broken spirit; a broken and contrite heart, O God, you will not despise."

This psalm of David's after his sin with Bathsheba and against Uriah (see title) shows his understanding that there was no sacrifice under the Law of Moses which he could offer that would wipe out his sins or bring forgiveness and reconciliation. For atonement to occur, it had to come about in this spiritual way - and David fully recognized this.

Another point in connection with these two Old Testament passages and any similar ones there may be - the broken spirit and contrite heart and the praise of God with one's lips - all of these and other spiritual qualities were prerequisites before any act of offering an animal or grain offering would be accepted. The lack of understanding of this simple concept lay at the root of the numerous times that God tells Israel that He is dissatisfied with their attempts to worship Him. See, for example, Psa 50:8-15; Hos 6:6; Isa 1:11-17. And here's a pretty famous one that really spells out this idea along with stating positively what spiritual acts of worship God required - Mic. 6:6-8 -

With what shall I come before the LORD and bow down before the exalted God? Shall I come before him with burnt offerings, with calves a year old? Will the LORD be pleased with thousands of rams, with ten thousand rivers of oil? Shall I offer my firstborn for my transgression, the fruit of my body for the sin of my soul? He has showed you, O man, what is good. And what does the LORD require of you? To act justly and to love mercy and to walk humbly with your God."

13:12  We might have thought it a chance event that Jesus was crucified outside the city walls. After all the location of sites for crucifixion were determined by the Romans, not the Jews. However here the writer makes a key point of the location. Thus we see that God was in control even of the location of the death of His son.

We have a connection between offering prayer, incense and sacrifice (Psa 141:2;Heb 13:15-16;Hos 14:2); we are to pray without ceasing and offer ourselves as living sacrifices, we are not our own, we were bought with a price (1Thess 5:17;Rom 12:1-2;1Cor 6:19-20).

13:23 “I will see thee” – even though the writer would not be with Timothy highlights a feature of the fellowship between the writer and Timothy. Timothy would doubtless pass on what he found out to the writer and in that was he would have fellowship with them. He would “see” them. When we hear of others does that knowledge help us to build fellowship with the one of whom we have heard? Of do we simply view the information as news which has no impact on us?

13:8  Psa 102:25-27  has been appealed to already – Heb 1:10-11. Here “the same” quotes Psa 102:27 and “for ever” quotes Psa 102:12. The “today” originates in Psalm 95:7 which Psalm has been quoted earlier Heb 3:7-11. At the end of the letter the writer is drawing together lessons and stating truths based on those passages quoted earlier.

13:21   Jesus had called his followers to be “perfect” Matt 5:48. Likewise Jacob was called “perfect” (AV plain) by God – Gen 25:27. That perfection could not come through the law of Moses –Heb 7:11 – and the Aaronic priesthood. As many of the believers in Jerusalem to whom the letter was written were “priests” –Acts 6:7– we see a very powerful exhortation to those readers simply by the sue of the word “perfect” here.

13:10     Whilst the writer here is emphasising that those who want to place confidence in the Law of Moses rather than the sacrifice of Jesus are barred from breaking bread with those who place their confidence in God the principle extends beyond the first century. It applies today. The privilege of breaking bread together is reserved for those who share the same beliefs. It is not open to anyone.

Heb 13:20,21

“Now the God of peace…”

This prayer is very powerful in that it is a veritable summary of the book of Hebrews. It reveals what believers need for succeeding, and completing their walk and talk in their service to the glory of God in Christ.

The writer’s main idea of Hebrews was to show that the Old Covenant was only a shadow and not the very image. The epistle of Hebrews is deep. It moves from the fundamentals of the faith to those underlying truths that are more mysterious and profound. We may admire the prayers of “babes,” the prayers of the “young” with all their vitality, but how deeply ought we to be moved at the extent and the sublimity of the messages in prayers of those who have become “fathers” in Christ (cf. 1Cor 4:15)!

We read in Scripture about a "consuming fire" and “jealous” God (Deut 4:24: Heb 12:29), a “terrible” God (Psa 68:35), a “vengeful” God (Nah 1:2; Psa 149:7), yet to His true children, He is a God of “peace” (cf. Phil 4:7), a God of “love:” (1John 4:8). If our conscience does not condemn us, we feel this inward peace in our hearts and minds, as we truly rest in Him through Christ.

13:1    “brotherly love” actually has consequences in our behaviour. Rom 12:10 explains that “brotherly love” causes to see others as better than ourselves.

13:23    Assuming that Paul was the human penman of the letter to the Hebrews we should consider Timothy’s involvement with letters written whilst Paul was in prison. The letter to Philemon may well fall into the category – Philem 1:1 -

13:9 “strange” here does not mean peculiar or something unusual. The word is elsewhere translated “stranger” – Matt 25:35. The strange” things the writer is talking about are things that do not fit in with the gospel message.

13:14 A scribes had already expressed similar ideas – Mark 12:32-33. The scribe probably expressed a view in words that were commonly voiced by the scribes which the writer to the Hebrews translates into a form of sacrifice which was not really part of the Law of Moses.

13:8  God does not change. His son, likewise, is unchanging. The same is true of the doctrines and practices required of believers. Thankfully the gospel is not dependant on the culture of the day. The offer of salvation and our commitment is not determined by the culture in which we live. Rather it is unchanging and revealed in scripture

Heb 13:15,16

“LET brotherly love continue.”

It is interesting to note that the author of Hebrews begins this chapter with love, not the generic kind, but the kind of love that was central to Christ’s teaching (Mark 12:30,31; John 13:34,35; cf. Lev 19:18)). Paul defines for us what it is to live in love, praise and sacrifice (cf. Rom 12:1,9,10). It is having this kind of Biblical love, and only this foundation of agape love as echoed throughout the New Testament, that makes our prayers, praises, and sacrifices acceptable to the Father. Nothing is acceptable if the foundation of our lives is not based on this principle of pure love.

Brother Robert Roberts wrote: “To discern the truth, and be able to define it, is one thing: but to set about the service of it and those connected with it, in the spirit of self-sacrifice, is another and a scarcer thing, and yet the only thing that will stand in the day of trial…

The apostolic ‘knitting together in love’ is on the goodly foundation of ‘all riches of the full assurance of UNDERSTANDING.’ It is love springing from identical convictions—a common love resulting from a common enlightenment; a mutual affection spontaneously generated by unity of knowledge and judgment, and this not in the scanty form of ‘opinion,’ or the cold uncertainty of ‘views,’ but in the richness of a positive and pronounced ‘assurance of understanding:’ enthusiastic convictions if you will, without which there can be no true discipleship of Christ. This is a state of mind that stops not short at ‘good words and fair speeches,’ but shows its faith by ‘works,’ without which, a man whatever his knowledge and understanding or ability to speak with even higher than human tongues, is ‘as a sounding brass, or a tinkling cymbal.’ There be many fig trees fair and promising to look upon, which, when the Master comes to inspect them and finds nothing but leaves, will wither up before his destroying’ curse.”

Paul’s principle underlying in his benedictions is, “FIRST PURE, then peaceable…’ men and women of pure hearts and pure lives—purity of thought, purity of action, purity of intention, purity of aspiration; a prevailing purity engendered by the knowledge of God, and faith in His glorious promises, and love of the Lord Jesus is the centre of those promises. JESUS says, ‘Ye are clean through the word spoken to you;’ but we may know the words and not be clean by them. If those words fail to produce purity, they fail in their effect, and that is what we have to consider… It is not sufficient to hear the truth and like it.”

SEASONS OF COMFORT, OBEDIENCE, pp. 32-36

Living holy and pure lives must be cultivated to continue in them, and this is possible only to those who strive for these qualities in their character developed out of genuine love, not a dissimulation of it, and obedience of the Truth.

13:7  Whilst we do not know who had the rule over the brethren and sisters we might think it might have been the apostles, or those appointed by them as it appears that the letter was written to the believers in Jerusalem. We know that the apostles were not scattered from Jerusalem –Acts 8:1.