Comments for May 10

v.5 - The concept of natural stone, which is commanded with a reason given in Exo.20:25, leads us surely, via Nebuchadnezzar's vision of the image in Dan.2:34 to recognise the virgin birth of the Saviour Gal.4:4-6 - part of God's plan of salvation for each of us. Let us read, and be grateful and praise God more earnestly today

v. 2 - 8 The injunction to raise up the stones and write on them is the basis for the words of Habakkuk. Habakkuk 2:2

v.12,13 Maybe you can remember the mothers of all the sons - I never can so here is the family tree

v.8 - It is not too clear which stones were to have the law written on them. I had assumed it was the upright plastered stones, as the plaster would give a working medium to carve the words, but it seems more likely that it was the stones of the altar that had the law written on them - no mean task - as this process is repeated in Joshua 8:30-33 but with no mention of the plastered pillars.

27:15 - 26 The phrase 'say amen' does not occur often outside this chapter - Psalm 106:48 Is one of the few occasions. As we know that this Psalm summarises the wilderness journey we will see that this is a precise reference back to (Deuteronomy 27.)

The different curses to which the people are to say 'amen' summarise and represent elements of the law which have all previously been given. Now, rather than just hearing the words they have to acknowledge that they are true and that they accept them as applying to them. (Jer 11:5) Is one other occasion where this area of Deuteronomy is quoted. The Authorised Version is a bad translation.

:26 That a man is 'cursed' if he does not confirm - keep - all the law highlights that it was impossible to keep the whole law perfectly. Paul highlights this point (Galatians 3:10) to show the need for Jesus. We should not think that because we are in Christ that we can keep all his commands either. We suffer from the same nature as those Israelites who could not keep the law. The law taught Israel that they needed God's grace. We are in the same position.

Tabulating the tribes on the two mountains and their birth order and  respective mothers we see this.
 

Why is the order of tribes and division like it is? And why is 'Joseph' named as a tribe?  - See also  Rev 7:8

V.26 The curse was pronounced on everyone that should infringe any of the enactments. James' application of the curse is so stringent as to make a man who transgressed one of the commandments, an offender against all.(James 2:10) Paul wrote that it was a "ministration of death written in stone" 2Cor 3:7  It had to be done away. "Christ redeemed us from the curse of the law, being made a curse for us." Gal 3:13

What a wonderful idea to inscribe the law on the great stones from out of the river.  They would be so smooth, and unusual, that the people would think of them as being like the two blocks of stone God had carved upon, and which were kept hidden in the golden ark.

V.9  Note the clause this day thou art become the people of the LORD thy God. Israel, as a son of God had been regenerated from the death of the old sinful nation which fell in the wilderness.  As such they were about to be elevated to enter God's rest in the Promised Land. This foreshadows the Lord Jesus, as the Son of God, who was begotten (regenerated) from the death state to immortality to enter God's rest (Psa 2:7; Acts 13:33; Heb 1:5).

Vs.2-5 The stones to be used for the altar had to be unhewn (as Yahweh had made).  They were to be plastered (whited) and the Law written upon them.  Members of Spiritual Israel will each receive a white stone from Yahweh with a new name written upon it when they enter their Promised Land (Rev 2:17).

The community of Israel voiced its agreement to prayer (And all the people shall answer and say, Amen).  I think we should follow the same pattern and assent to a communal prayer by all saying Amen at the end of it.

27:9-10  ‘Therefore’ marks a logical relationship between becoming the people of God and obeying His voice.  The issue is simple. If we are to be His people then we have to obey His voice. There are no half measures.

27:1 In the days of Josiah a copy of the law was found - 2Kin 22:8– Jeremiah reproved the people, telling them to keep that law – Jer 11. The phrase ‘which I command you’ is quoted in Jer 11:8

27:26 This verse sums up the whole matter; all, not just some of the statutes that are convenient of the Law must be obeyed, by not just some of the people, but by all the people.

Vs.4-8 There were twelve curses which applied to the twelve tribes of Israel.  Notice that the altar and the stones on which these curses were written were placed on Mt. Ebal (the mount of cursing) and not Mt. Gerizim (the mount of blessing).  Perhaps Yahweh wished to emphasize the sinfulness of human nature and its need to be forgiven (through sacrifice).

27:19 There is a certain poignancy of the injunction about the ‘fatherless’ and ‘widow’ as the vast majority of the people who would stand to assent to the curses would be ‘fatherless’ and there would be a great number of widows as it was  the ‘men of war’ who perished in the wilderness. Deut 2:14

27:25 The rewarding of the one who slew an innocent person was an evil present in Israel at the time of their captivity in Babylon for the prophet – Eze 22:12 – draws Israel’s attention to this curse.

Vs.12,13 Mount Gerazim and Mount Ebal were near Shechem.  They were only separated by about 1500 feet.  In between them was a lush valley.  The two mountains rose very steeply to about 800 feet from the floor of the valley.  The sound would have resonated within that enclosure.

The blessings were to be said by the sons of Leah and Rachel, the two primary wives of Jacob.  The curses were to be administered by the sons of Zilpah and Bilhah, Jacob’s secondary wives; and Reuben who had fallen from grace (Gen 49:3,4); plus Zebulun the youngest son of Leah.

Why these particular curses (v15-26), and why this particular place? These mountains were nowhere near Jericho where Israel crossed the Jordan. They would have had to make a specific trip.

When we look at the history of the area we get the answers. Shechem is situated in-between the Mountains of Ebal and Gerizim. Shechem was the place where Jacob had bought land he later fled from (v17). It was where Dinah wandered off the path to see the daughters of the land (v18). It was where Jacob was despised by his sons when they sold his favourite son into slavery (v16). It was where Levi and Simeon had suddenly and without warning attacked their neighbour, Shechem (v24). It was where their foreign idols and pendants were buried (v15, Gen 35:4) The rest can only be supposed, but we know that at the very least Reuben had slept with his father's concubine, Bilhah (v20, Gen 35:22). These warnings were very necessary.

After Joshua's leadership he again felt it necessary to warn Israel at Shechem (Josh 24) but in 1Kin 12:25-33 we see that eventually it became the seat of idolatry for Israel under the reign of Jeroboam - and Israel never recovered.

27:8 The injunction to write the law out forms the basis of the warning in Isa 30:8

27:4  We should remember that Mount Ebal was quite some distance from Gilgal where Israel entered the land and camped.  They must have retained the stones in readiness for the event which actually must have taken place under the leadership of Joshua.

27:8   The way in which Israel were to write the law very plainly is a commandment that God gives to the prophet Hab 2:2 when he is wondering about God’s inactivity against the background of Israel’s sins.

27:26  Israel were required to verbally commit to the things that they had been taught. Their faith was not a passive acceptance  of God’s word. What about us? How do we affirm our acceptance of His word in our lives?  It should be through the way in which we put His teachings into practice.

Deut 27:12-26.

27:26  “cursed … to do them” is quoted by Paul – Gal 3:10 – which shows that it was totally impossible to keep the whole of the law.

27:7 echoing Deut 26:18 Moses reminded the people of their high calling.

27:6    Israel were not to make “graven images” - Exo 20:4 – because that is what the nations round about them did. In like manner they made altars of brick. God required Israel to recognise that they could bring nothing to their worship to enhance it as if their skill in building might make their sacrifices more acceptable. Hence the requirement here that unhewn stones were to be used when making an altar.

27:5    Israel are now told how they should sacrifice. The altar could not be fashioned according to how Israel might have liked to make it. This is so even though it might have been easier to make a more stable altar if the stones could be modified to make them fit better. The lesson for ourselves is clear. Human reasoning cannot be used to modify God’s instructions to us about how we should live and join together with our fellow believers.

27:9    The injunction to “harken” is an appeal that Jeremiah makes – Jer 11:10 – when a copy of the book of the law was found in the temple in the days of Josiah. The message of God’s law is timeless. What was relevant in the days of Moses was still relevant in the days of Josiah – and is equally relevant for us. In our “modern” society the Bible is often seen as outdated and irrelevant. Hopefully we know better.

27:2-4 So in the days of Joshua a copy of the law of Moses was place in Mount Ebal on stones brought out of the river Jordan. They must have been stored for some time before being taken to Mount Ebal.

27:15-25 contains a list of injunctions that the new generation who were about to cross Jordan were to agree with. In one form or another they had all been previously presented as ordinances that should have been observed. There was nothing new being said here.

27:3 Whilst there is no mention in the rest of scripture about the presence of these stone doubtless they stood for some time in the area of Mount Ebal. The plain writing on the stones was the nearest that an Israelite could get to seeing the writing that God had engraved on the tables of stone in the ark in the tabernacle. Not that they were the same words. Rather there was a visual presentation that could be looked at and serve as a reminder of the crossing of Jordan.

27:2-3 Having a clear written record is essential for those coming later to be able to be reminded of what was said. We have the written scriptures in both the Old and New Testament.

The concept of writing things down to be read as a warning is seen a number of times in the rest of the Old Testament – for example Hab 2:2

27:2-3  The “great stones” on which was written the whole of the Law of Moses would be a visible testimony of what the nation had “signed up to”.  Clearly visible for anyone who was so minded to go and see them.

Unlike monuments today which are erected to the glory of man these stones were set up to the glory of God.

v.1 connects with Isa.52:7 and Rom.10:15 to show us God's appreciation of those who walk the path that leads not only to their own salvation but to that of others, as they publish the gospel message abroad. Matt.9:38, 10:1-6, 28:18-20.

v.1-7 Whilst we may feel embarrassed by the way in which the bride is described we should notice that she is described with reference to pleasant things in the land of Israel. The bride, then at one level, is the beautified land of Israel. I am not suggesting that the bride is not the ecclesia. This is another, additional, element of the Song of Solomon.

v.2-5 - These descriptions that occur through the book are clearly not intended to be physical comparisons to any great extent, but rather great compliments in that they are precious or in some way beautiful, so Solomon is using the beauty of the bride's body but attaching to it the beauty of the much wider creation, so giving God the glory.

7:10 His desire is towards me Psalm 45:11. Do we feel that this is how Jesus feels towards us?

brIDE AND GROOM
She is the picture of perfection, adored by her lover. While, in the culture of the society in which we live, we might not think she sounds particularly attractive, taken in the spirit with which it was written, the picture of the bride is the model of complete perfection. She has saved herself pure for her lover, she has made herself ready. He likens her to the best of all he knows and he too, has saved himself pure for her. This is true love.
I also see it as a picture of the Lord Jesus Christ and his bride, a picture of the bride as the model of everything perfect. If we have committed our lives to Christ, we also are part of that glorious bride. Several lessons come out of this. We must keep ourselves pure for Jesus by worshipping God and Him alone. We must make ourselves beautiful for him by living in faith and doing what is right and good. And we must keep ourselves beautiful and perfect by avoiding sin. And lastly, we must long for his return and be ready for him, just as a bride does for her husband.

:7 In likening her breast to 'clusters of grapes' there is an echo from Numbers 13:23 - so we are presented with a symbol of fruitfulness.

7:1 Returning to this description. The prince's daughter has shoes because she is shod with the preparation  of the gospel  Eph 6:15

V.10  TESHUWOAH (8669) is the Hebrew word for "desire" which means a stretching out after, a longing to run after. Christ's desire to His Bride was shown when He met in the upper room with the twelve. "With desire I have desired to eat this Passover with you before I suffer."  

Today we read Song 9 in Song 7:1-9. Her companions praise her in the first 5 verses, then the Bridegroom adds His words of love and praise. As we read of all this praise lavished on the Bride, even by Christ Himself, the Bridegroom, let’s remember that when we have passed the Judgement Seat, please God, we will be “The Bride”.

7:1 In speaking of the bride as having items made by a ‘cunning workman’ we learn that the bride has not made her own beauty. Rather it is ‘of God’ rather like the tabernacle which was made by ‘cunning’ men – Exo 35:35

7:2 Whilst we might not think describing a woman’s #belly’ as ‘a heap of wheat’ when we think about the blessings of God upon the land we may be more willing to consider the description as flattering.

7:9     Those who are ‘asleep’ are the dead saints. The ability of the bridegroom is to bring them back from the dead.

7:3 The ‘young roes’ answer to faithful believers as can be seen in the way the word for Roe <06646> passes into New Testament Greek as <5000> ‘Tabitha’, for example in Acts Acts 9:40

The bride’s body parts are described passionately in this chapter.  Twelve body parts are mentioned. They are: feet; thighs; hands; navel; belly; breasts (one set); neck; eyes; nose; head; mouth; lips (one set).  

True followers of Jesus are His bride. They also make up His body.  Each body part has a function which is just as important as any other part. Together they comprise one magnificent whole (1Cor 12:12-24). 

Twelve of the bride’s body parts are named. The significance of the number twelve is plain to see with regard to Natural Israel (e.g. twelve tribes).  But twelve is also significant to Spiritual Israel. The bride of Christ is described as the Spiritual Jerusalem in the New Testament.  Here, dimensions using twelve or a multiple of twelve are described (Heb 12:22; Rev 3:12, 21:10-16).  

7:5 Carmel is a place of fruitful feeding according to the way in which the prophet Mic 7:14 speaks of Carmel.

7:1      The bride is appealing to the groom because her feet are shod ‘with shoes’.  Paul teaches us that this represents preaching – Eph 6:15.  It is the attitude of the bride which the groom finds appealing.

7:7     The ‘cluster of grapes’ echoing Num 13:23 continues the link with the spies entering the land which we saw in the previous chapter – Song of Song 6:11

7:13       We might think that speaking of fruit “new and Old” is an odd thing to say. However Jesus – Matt 13:52 – speaking of a faithful servant, says such a servant will bring forth things “new and old”. Thus we see that the comment here speaks of a faithful giver.

1. Song 7:6 - the absent bridegroom/king/Christ is speaking.

2. Song 7:9 - "for my beloved, that goeth down sweetly" - uncertain if it is the bridegroom or bride who is speaking.

3. Song 7:10 - bride is speaking.

1. Song 7:1 - "prince's daughter" - Solomon's bride, Pharoah's daughter, was royalty and the ecclesia in Christ is in a sense royalty too ("he shall see his seed" Isa 53:10; Isa 8:18;Heb 2:13).

2. Song 7:4 - "Bathrabbim"<1337> can mean "daughter of many or a multitude" (Rev 5:9-10).

3. Song 7:4 - "Damascus" is a Gentile city (Eph 2:11-13).

4. Song 7:5 - "Carmel"<3760> can mean "fruitful, plentiful, garden-land".

5. Song 7:5 - (NIV) "Your hair is like royal tapestry; the king is held...by its tresses" - bride is spiritually of royal descent (Gal 3:26-29).

6. Song 7:7 - "of grapes" should be eliminated - the clusters are of dates, fruit of the erect palm tree.

7. Song 7:8 - pruning the palm tree so it is more fruitful (John 15:2).

8. Song 7:9 - "And the roof of the mouth"(<2441> can mean "palate" or "taste" etc.) - bride chose the best wine (John 2:10), she chose the good part (Luke 10:42), remembered Christ's sacrifice and followed his spiritual walk (Matt 16:24-27).

9. Song 7:9 - "causing the lips of those that are asleep to speak" - awakening those who are spiritually asleep (1Cor 11:30;Eph 5:14).

10. Song 7:11 - "let us go forth into the field" - bride is eager to labor with Christ in the millennial world (Matt 13:38;Rev 14:14-16).

11. Song 7:12 - "pomegranates" are the fruit of Christ's sacrifice (see notes on Song 6:11).

12. Song 7:13 - "our gates" - the bride and groom are one, the reference is to our house (Song 1:17), gates to the New Jerusalem (Rev 21:2,25-27).

7:3    This is the second time that the woman is described thus. The first is in 4:5

The parable of the Vineyard

The Song of Solomon can be explained by looking at the same story told elsewhere in scripture -- the story of God's vineyard. Jesus tells the parable of the Vineyard in Matt 21:33 as a quick history of the relationship between God and His people. This is taken from Isa 5 and expanded on, which in turn are built on Solomon's Song. So here in Song 7:1-5 notice that the woman is described by reference to the land of Israel and the construction of the temple. We can see in v12 the same theme as in Isaiah and Matthew; God was looking for a fruitful nation, but was ultimately disappointed. Here are the equivalent passages in each story, which each time are updated (budding, first grapes, vintage harvest):

"Let us get up early to the vineyards;
Let us see if the vine has budded,
Whether the grape blossoms are open,
And the pomegranates are in bloom."

"So He expected it to bring forth good grapes,
But it brought forth wild grapes" (Isa 5:2)

"Now when vintage-time drew near, he sent his servants to the vinedressers, that they might receive its fruit." (Matt 21:34)

7:10       The way that the man desires the woman here contrasts markedly with Eve’s position after she and Adam had sinned – Gen 3:16

7:7    The mention of “palm trees” echoes a detail of what is carved in the temple which Solomon built – 1Kin 6:29,32,32, 7:36

7:13   The lovely picture of “us” – the bridegroom and bride looking together is a lovely symbol of the believers wanting to follow the interests of Christ

7:2     The delightful way in which the woman’s “navel” is described here contrasts terribly with how Israel were found – Eze 16:4 –So the woman here has been delivered as Israel were.

7:5 The word translated “galleries” <7298> is only found in the context of feeding sheep – Gen 30:38, Exo 2:16where it is translated “gutters”. So we might conclude that we are being taught that the king was always associated with the watering of sheep.

7:11 the call to “go forth into the field” matches the way Jonathan spoke to Davie – 1Sam 20:11 – the behaviour of two who share a common concern and wish to talk about it privately.

7:7 In Jericho, “the city of palm trees” (Deut. 34:3), Zacchaeus attained the spiritual stature of a palm tree when he confessed. He “was little of stature” (Lk. 19:3), but became tall spiritually. This stature would have been accentuated in the eyes of those who were there, for he “stood” (Lk. 19:8), and, if they were sitting and reclining, they would have had to look up to him.

7:10 her understanding that “his desire is towards me” is a consequence of his description of her in the previous nine verses. Hopefully we can appreciate how our lord and master feels about us by living the life demanded of us and then reading of how he views his “bride”. This will help us not to be negative about ourselves with respect to being granted a place in his kingdom. .

7:1-9 We know well that we love to talk about the person we are in love with. Any opportunity is taken. Are we so much in love with the risen Christ that we desire to talk about him whenever we can?

7:6 What are the “delights” that Christ would have when thinking about us? Is it our interest in the thing of this world such as sport or our hobbies? Or is he delighted in our love of the Word of God because it teaches us about him?

7:13 The gospel has been laid out I scripture, in a sense it is “old”. Sadly today many would bring the gospel message up to date. This is not for us. The “old” things we have been taught about God’s plan have not changed, neither should we.

23 v.19 - Was this just a child? Why else would he take him by the hand? If so, it was an act of amazing courage and love for his Uncle Paul. Also the language the writer uses here reflects the language of God with Israel under the Old Covenant, as he contrasts it with the New to come - Jer 31:32. This is very appropriate as Paul is here involved with those who were bound by the Old, and blind to the New. Blindness also requires that you are led by the hand Mark 8:23.

23 v.6 Paul, by seeing the divisions amongst his detractors masterfully deflected attention from his own position to their disagreement amongst themselves. This was not simply clever evasive tactics. Rather, as he stood little chance of furthering the Gospel at this point, he avoided being dragged into pointless discussion. We can learn from the way in which Paul responded here.

24:2-9 gives us the flattering words of Tertullus whereas Paul’s response [Acts 24:10-21] is of a different nature to Tertullus’s comments. He is direct and to the point. Factually correct and concise. So should our dealings be with all men. We should not use flattering lips [Psalm 12:2,3] to support our cause. Rather we should always ‘speak the truth with our neighbour [Ephesians 4:25].

23:13-21 We might have thought that because Paul did not heed the warning that he should not go to Jerusalem that God would no longer take care of him. The narrative in this section outlines that God did indeed take care of him.

24:15 Even though Paul is here being tried for causing an affray he uses the opportunity to emphasise the gospel - he speaks about his belief in the resurrection from the dead.

IN GOOD CONSCIENCE

As Paul stood before the council of the Sanhedrin to be judged, his opening speech instantly struck a nerve with them. "My brothers, I have fulfilled my duty to God in all good conscience to this day," he said. I can imagine the room full of self righteous Jews getting very upset when Paul, a Jew, who had been a Pharisee and now a follower of Jesus, a rebel, who socialised with Gentiles, said he had lived in good conscience. They could not understand it! To them living in good conscience meant keeping the law in all its finest points and being proud of it. But what Paul said was right and we can tell from Luke's narration in Acts and from Paul's letters that he did indeed have a clear conscience and was at peace with God.

If we were in the same situation as Paul and brought before a court with a panel of jurors sitting there to judge us, would we be telling the truth, the whole truth and nothing but the truth if we said the same as Paul, "I have fulfilled my duty to God in all good conscience to this day."?

One day we will stand before the judgement seat of Christ - not in front of men - and then we will have no choice about the truth. Let's prepare now so that we can say then, "I have fulfilled my duty to God in all good conscience to this day."

23:5 In quoting Exodus 22:28 to show he understood the way that the high priest should be respected one is left wondering whether Paul regarded the 'high priest' as a man with no greater status than any other man because he was not the rightful high priest anyway.

24:15 The bold assertion that both just and unjust reflects the language of Daniel 12:1-3 and is an important part of Paul's message. Not only is there going to be a resurrection, there is also going to be a judgement - a relevant point to make in this context. It is not simply a case of law that Paul is involved in. It is a matter of life and death.

Acts 23:1. This is the 5th trial of a teacher of the gospel that we are aware of to appear before the Sanhedrin council.   The others recorded for us are:
                     Christ:  Luke 22:66-71. 
                     Peter and John:  Acts 4:5-22.
                     The disciples:  Acts 5:21-40.
                     Stephen:  Acts 6:12-7:60.

Acts 24:25: It appears that Paul during this meeting with Felix and Drusilla did not preach the Gospel of the Kingdom of God, but gave a discourse against their loose morals. He discussed that which is right in the sight of God, and self control. It could possibly be compared with the comments of John to Herod (Matt 14:3-4).

23:16 This is the only mention of any other of Paul's family. The nephew must have had a high regard for Paul as he risked his own life to advertise what was going on. Maybe he also was a believer.

24:1 It is not a five day journey from Jerusalem to Caesarea even allowing for the time it would take to send the message to the high priest to come down to Caesarea. Clearly he was in no hurry to stand before the  Roman authorities to accuse Paul. Paul and the Christians were a trouble to the Jewish authorities but the high priest knew that they were doing nothing that would offend Rome.

23:2-5 Contrast Paul's reaction to being struck with that of Christ's in a similar situation (John 18:22,23). Christ did not react, even though He could have made the legitimate argument that He was the true High Priest.  Paul had not yet learned how to react like his Lord (1Pet 2:21-23).  How would we react?

23:12-14  If these forty men were true to their vow they would have starved to death.  This episode illustrates that when Yahweh plans something, nothing or nobody can frustrate its completion.  Paul was destined to go to Rome (23:11).  Look at all the twists and turns that took place, and yet the end result was that Paul went to Rome. 

As we look at the events happening around us in the geo-political world, we sometimes might be caught up with the twists and turns that occur.  Nevertheless, we can be absolutely assured that Yahweh will bring about the things that He has prophesied in His Word, even though they seem unlikely in the short term (Psa 33:4; 119:160).

 23:7 Paul had not been called in question on the doctrinal issues which he named, but was arrested as a result of the uproar which followed his statement that the Gentiles were to have a chance of salvation. Taking the long view, he could have found himself in that position as a result of the "Hope of Israel" and the "resurrection of the dead", because such issues were to apply to Gentiles.

23:3 To call someone a whited wall meant calling that person a hypocrite.  Jesus said the same thing of the Jewish leadership (Matt 23:27). Today, the term whitewash is used to describe a means of glossing over mistakes. White associated with the redeemed saints, on the other hand, is a token of purity and acceptance (Rev 2:17; 3:5; 19:8).

23:10 This discourse took place on temple mount. When Paul was brought into the ‘castle’ he was taken into the Antonio fort on the North West corner of temple mount up the steps – hence ‘go down’ the soldiers, looking from the fort went down the stairs onto the plaza and took Paul. A similar situation is found in Acts 21:32.

24:25 In speaking of a ‘convenient season’ Felix demonstrates that the Roman legal system could not convict Paul of any crime but Felix did not want to free Paul nor respond to the gospel message.

23:35 An interesting parallel between Paul and the Lord Jesus Christ can be drawn here. Paul had been rejected by his own people as Jesus was. The Lord left Jerusalem for the last time when he was too weak to carry his cross. Paul left Jerusalem for the last time when he was too weak to walk and had to be given a beast to carry him. The Lord had been delivered up to the Gentiles, Paul was also delivered up to the Gentiles and the Jews had no power to get him back Having been rejected by the people and the rulers, Jesus could look upon all Israel as a guilty nation. Paul had failed to arouse interest in either the people or the rulers, so the whole nation rejected him. By rejecting Jesus, the nation rejected the man whom God had sent to them. By rejecting Paul, the nation had rejected the man God sent to them.

24:15  The resurrection of Jesus is fundamental to the gospel. However it was also one point which divided the Pharisees and Sadducees. So Paul’s comment would engender tension amongst his opponents. Maybe some would think about the way that Paul had changed and respond in like manner because of his message.

The Jewish leaders meant to kill Paul, and had more than 40 men lying in wait. So the chief captain’s force of  470 greatly out-played the plot of the Jews, especially as they left Jerusalem at the third hour of the night.  But God does not need armies. He had told Paul that he must go to Rome (Acts 23:11), and so to Rome he would go. But it didn't stop Paul taking all possible precautions, and letting the chief captain know of the plot. We, too, must have faith AND works.

23:1   In saying that he had lived ‘in all good conscience’ Paul is contrasting his approach to pleasing God with that of the Jewish leaders who could appeal to their adherence to a set of rules.

23:8 Major differences are outlined, here, between the Sadducees and the Pharisees. Notice that the Sadducees do not believe in resurrection. That would account for the Sadducees’ being relatively quiet during Jesus’ ministry. At that time, Jesus and the Pharisees tangled most of the time. But, when the resurrection of Jesus was preached by His followers, the Sadducees became extremely oppositional, as this contradicted their disbelief.

23:15 Paul had been carried up into the castle – Acts 21:37 – and now the Jews sought for him to be brought out into the open – probably on the temple mount – so he was no longer so closely protected by the Romans.

23:16 Here we are introduced to some of Paul's natural family - his sister and nephew. I wonder whether they were also believers.  In any event, they obviously kept apprised of Paul's situation.  His nephew's warning to him gives witness to their concern. 

The nephew, a young man, was allowed to enter the barracks.  This could have been allowed on a personal basis alone, but we should also remember that the nephew was a Roman citizen.  This status held much sway at this time.

24:6 It is clear that the Jews were not going to judge Paul according to the Jewish law for they had already acknowledged that they were unable to put any man to death - John 18:31– but they were seeking to kill him – Acts 23:15

23:2     The high priest shows his true colours in commanding Paul to be struck. Doubtless Paul would realise that the high priest had compromised his position with that action.  We do well to reflect on that behaviour.  If our position is right there is no need to use inappropriate methods to support out position – and if our position is wrong inappropriate actions only confirm that we are in error.  The world uses tactics to achieve its ends. We must not.

23:31-34      Paul was just one man. However the Roman authorities took great pains to protect him from the mob that would have killed him. An indication of the way in which God cares for His children. Not that we are always protected but rather he is aware of needs and can arrange for things in ways which we could never manager ourselves.

23:11     It might be thought that Paul should have listened to those who were trying to dissuade him from his plan to go to Jerusalem because it was clear from prophecy that he would be captured. However the fact that “the lord stood by him” and reassured him indicates that his actions did not automatically displease God.

The gentleness with which the Romans conduct this case suggests to me that they had learned their lesson from the case of Jesus. In these two chapters we see that the Romans erred on the side of the accused, taking a much stronger line against the mob than they did at the time of Jesus.

23:8  The explanation of the difference between the beliefs of the Pharisees and the Sadducees with respect to the resurrection should be noted. The difference explains a number of the debates Jesus had with the Jewish leaders and, on occasion, the conflict between the two groups. 

23:7  The dissension between the Pharisees and Sadducees was typical of the effect that the gospel had on men and women. It divided. In this case it divided between two groups who would not accept the gospel message.

Acts 23:12-25

A reader writes:

What was a young Jewish boy doing in the Roman barracks?

My reply: It is misleading to use the word, “boy.” He was a young Jewish man, or youth, vv. 17,18; “man” is # <3494>, neanias, “a youth (up to about 40 years)…”! Compare this with the Greek word, neaniskos, # <3495> “a youth (under forty)…” Paul’s sister's son, his nephew, heard of the plot against Paul and went to warn Paul (v.16)

How did he hear of the murderous plans to kill his uncle? How did he have ready access to Paul the prisoner?

My reply: Vv. 12-15 tell us how. Prisoners were allowed visitors even in those days. However, Paul really was not a prisoner here at all, but was placed inside the Fort of Antonia (as recorded in Josephus, Wars) for his protection (Acts 23:10). It was public knowledge, easily verifiable. (cf. vv. 9,10).

Why did the tribune believe him, to the extent of massing a military escort?

My reply: The Chief Captain was on Paul’s side; he was the one to place Paul in the castle for his protection. He already knew they wanted to harm Paul, even feared they would kill him (v. 10), and he also knew the tumultuous relationship of the Jews toward Paul of whom it was recorded, “These that turneth the world upside down…” (Acts 17:5,6,8). He easily deduced and believed that the next step would be their clamouring for his death and provided a military escort for his safety. With very few exceptions, the people of Israel en masse had already tried to stone Paul (Acts 14:19). 

A miracle of deliverance such as this is reassuring amid the evils of these last days, and ranks with that of Daniel from the lions and his three friends from the fiery furnace. 

My reply: Paul’s deliverance does not rank with that of Daniel and his three friends. It differs from Daniel and his three friends’ deliverance in that these miracles cannot be rationally explained away as Paul’s miracle, as I have just shown. Though God was behind all their deliverances, some of His miracles appear quite natural to the human eye without seeing the underlying hand that makes all things possible (cf. v. 11).

Miracles happen today too, but we often dismiss them by rationalizing them, or chalking them up to coincidence, or to some unknown reason. The bottom line is, that we are not living in an age of faith, no more than the Jews did then, and faith is to miracles as cause is to effect.

23:6    Here Paul speaks of the “hope of the resurrection”. In Acts 26:6 it is the “hope of the promise made to the fathers” and in Acts 28:20 it is “the hope of Israel”. All three statements are true, of course, and show elements of the Christian gospel.

24:27  The comment “willing to do the Jews a pleasure” says it all. Often things are done in politics which highlight the lack of integrity. Keeping the people happy, on this occasion, took precedence about truth and justice – just like the way in which Jesus was killed.

23:27 A detail which is not quite true in the letter is that the chief captain wrote that he saved Paul because he understood he was a Roman. However it is evident that he was unaware of this until the centurion told him this – Acts 22:26 – after he had been rescued from the Jews.

23:4   the response to Paul is very much like the response to Jesus – John 18:22 – when he was before the high priest.

23:12 Here is another example of where the Jews ignored the command in Exo 23:2

23:19 Here is another example of where the Jews ignored the command in Exo 23:2

23:7The disputing between the Pharisees and Sadducees deflected their attention from the main issue which was Paul’s preaching. How often do we get bogged down in side issues and as a consequence not resolve the real issue that we started to discuss? With us, often, it is because we are too proud to acknowledge that our position is wrong, or at best not relevant to the topic under discussion.

23:16-21 We might wonder how the young man heard of the plot. We might wonder also why the chief captain was willing to listen to him. However it all happened does not matter. We do need to realise, though, that God’s providential hand was at work as He had further work for Paul to do. God’s protection is not primarily for our benefit. It is that His work might be done.

24:12  Paul’s response that he was never found in the temple “disputing” gives an insight into the preaching in the first century. It was positive – presenting the message about the resurrection of Jesus. The only “disputing” that took place was when their message was challenged by the leaders. A model for us in our preaching – keep the message positive and do not just criticise the views of others.