Comments for May 16

33 v.2 - We need never be fearful that God's protective power over us could ever waver. Look at the way we are told of his hosts throughout scripture Ps.68:17, Gal.3:19, 2Thes.1:7, Heb.2:2, Jude v.14, Rev.5:11.

33:28 'dwell ... safely' is a concept often spoken of in Scripture. Leviticus 25:18 19 26:5 Deuteronomy 12:10 33:12 here Proverbs 1:33 Jeremiah 23:6 32:37 33:16 Ezekiel 28:26 34:25 28 38:8 11 It can be seen to be a blessing from God to Israel if they were faithful. Dew is also seen as a blessing from Yahweh Genesis 27:28 39 Deuteronomy 32:2 here Psalm 133:3 Hosea 14:5 Micah 5:7

34:5 So matter of fact - but how tragic! So close yet so far. The exhortations for us is so powerful. Consider how often, when the phrase 'servant of the God / LORD' is found in Scripture, it refers to Moses. Joshua 1:13 Joshua 22:5 1Chronicles 6:49 2Chronicles 24:9 Nehemiah 10:29 Daniel 9:11 Revelation 15:3 There are only two New Testament uses of the phrase which do not speak of Moses Titus 1:1 James 1:1 If we are to consider the phrase 'Servant of the LORD' we will find that the link with Moses is even more striking. Here and  Josh 1:1,13, 8:31,33, 11:12, 12:6, 13:8, 14:7, 18:7, 22:2,4,5, Judg 2:8, 2Kin 18:12, 2Chron 1:3, 24:6 The only other men called a 'servant of the LORD' are Joshua Josh 24:9, Judg 2:8 and David. Psalm 18:1 36:1

34:6 - We know from Jude v.9 that this incident brought about disputes. We have a very small number of men (Enoch, Moses and Elijah) around whose death there seems to be a mystery, but here we see that Moses did die, just that he was buried by God and no-one knows where. This is different from the other two who were taken before they physically died on earth. Interestingly it is Moses and Elijah, and not Enoch and Elijah who appear in the vision(?) of the transfiguration.

Moses is called 'the man of God' on a number of occasions (Deuteronomy 33:1 Joshua 14:6 1Chronicles 23:14 2 Chronicles 30:16 Ezra 3:2  and in the title of Psalm 90)

33:5 Jeshurun is another name for Israel which is only used in Deuteronomy in this song context.
(Deuteronomy 32:15 33:5 26)

33:6 - 24 This list of sons of Israel and their blessings differs from that of Genesis 49 - not that it should be the same.)

34:10 We know that Yahweh 'spoke face to face' with Moses but here we learn that Yahweh 'knew' him face to face which extends the fellowship a little further.

33:8 It seems that the Levites were at the forefront of the strife at 'the waters of Meribah' at the beginning of the wilderness journey, though we do not learn this from the historical record (Exodus 17:1-7)

34:7 In telling us that Moses' natural forces were not abated God is making the point that Moses' death was not a 'natural' death.

33 v. 3 - A lovely thought! - "all his saints" are loved and in the "hand" of God. Does this bring our thoughts beyond the judgment seat and into the Kingdom with Jesus? "They sat down at his feet..."
v. 5 - Jeshurun - Heb. "The upright one"; LXX "The beloved one" - A term of endearment for Israel. (Only here in v.5, 26 and 32:15)
Israel was far from "upright" 32:15 - "Waxed fat and kicked" yet Yahweh did not desert them and the term is still used in ch.33.
One of the most beautiful and encouraging verses in all the Bible is here in Deut. 33. We can never be too far gone or in too deep a pit of despair for our God to help us, lift us up, set us right:
v.26 - "There is none like the God of Jeshurun"
v.27 - "The eternal God is thy refuge and underneath are the everlasting arms".

Liked the comment about Moses, Elijah and Enoch.
I think Moses represented the dead in Christ, raised to new life and Elijah, those who are living at the return of Christ.
I bought the Aramaic Vs. of Bible after reading about it in the Testimony magazine. In the verse where the KJV has 'his natural force was not abated', it has 'He had no wrinkle in his cheeks'. Amazing thought, after 40 years taking care of sheep and another 40 years taking care of the ecclesia in the wilderness.
Reminds me of Lamentations 5:21 Restore us to yourself, O LORD, that we may be restored; renew our days as of old-- and Isa. 40:31

33:1 The character of Moses shines out here. He blessed the people before his death - but their behaviour was the reason for his death!

34:4  'the land which the LORD sware unto thy fathers, to Abraham, to Isaac, and to Jacob', as we saw (30:20) quotes Joseph (Gen 50:24) so right up to the end of his words Moses is reminding Israel of the need to have faith.

33:12  Paul quotes this phrase "Beloved of the Lord" in 2 Thess 2:13  Is it possible that Paul being of the tribe of Benjamin is saying that this blessing would be extended to those believers at Thessalonica? 

Moses blessed the children of Israel before he died and before they entered the Promised Land.  The tribes are not all blessed in their birth order.  Note that first is Reuben and second Judah (33:6,7).  The firstborn of natural Israel is being recognized and also the firstborn of spiritual Israel (Jesus). 

Notice that Simeon is missing from those being blessed.  Jacob had been displeased with the actions of both Levi and Simeon (Gen 49:5-7).  However, Levi had redeemed itself with service through Moses, Aaron and the priesthood (vs.8,9) while Simeon had remained weak.  Because of this, Jacob's curse pertained and the tribe of Simeon did not inherit separate territory in the land but was absorbed by Judah (Josh 19:1-9).

It's a fact that God raises up special people for special jobs.  There is Paul in the New Testament, and Moses in the Old. Deut 34:10 says, in effect, that Moses was unique.  And God buried him in an unmarked grave (Deut 34:6), which one day soon, please the Lord, will be opened.

33:13-16                The word translated ‘precious things’ <04022> is only found here in Deuteronomy 33 and in Song 4:13,16, 7:13

34:10    Whilst God had promised a prophet like unto Moses – Deut 17:15– the point is being made that Joshua, for example, was not that prophet even though he took the people into the land.

34:10 - I have heard different explanations of Moses seeing and/or knowing God face to face. Moses interceded with God echoing the future mediator (1Tim 2:5) Christ however many feel the actual "seeing" likely refers to God manifestation and that Moses saw an angel representing and bearing God's name 1Tim 6:16; Num 12:7-8; Exo 33:17-23; Exo 3:1-4; Acts 7:30,35,38,53; Gal 3:19; Exo 23:20-21

33:2-3  This magnificent picture is how God viewed the giving of the law at Sinai and the people saying ‘all that the Lord hath said we will do’ Exo 19:8. As such Israel, at the border of the land, after all the rebellion in the wilderness, are reminded how their God had viewed them. This was to encourage them about their future in the land of Canaan.

33:16   In saying that Benjamin was to be ‘separated’ from his brethren the Hebrew word for Nazarite is used. But the focus is on ‘Joseph’ who was the first born to the beloved wife Rachel.  Josephs’ dedication to the things of God separated him from his brothers. He was separated to God. What the rest of his siblings did was doubtless a hindrance to his service to God. The behaviour of others around us can affect the way in which we behave. What about us? How often are we compromised by what we think others will think about our actions?

33:6-7 Notice that whilst Reuben who was the firstborn is mentioned first there is no significant blessing, rather a curse. Judah, who was not the second born, is then dealt with as he was treated as the firstborn.

33:1-3 Moses is not giving an historical account here.  From Sinai and rose up from Seir (Edom). This could not have occurred as the nation of Israel headed to the Promised Land on its wilderness journey.  Israel was told to avoid Edom (Deut 2:5-8). 

And so, who is being spoken about? Who will move north to Paran, and north-east to Edom? It will be Jesus with His saints (His brothers and sisters who have been accepted at the judgement seat). This immortal band has an appointment with destiny as they move northward with Jesus who has a flaming fire at his right hand (ESV).  Their mission will be to rescue Israel that is being devastated by Gog’s invasion (Eze 38:16). 

For a fuller account of this e-mail me for: The Return of Jesus and End-time Prophecy.

Jeshurun

Can you imagine this? You're forty years old and you're by your father's death bed. With his last words he gives you his blessing.

"Cedric, you will be blessed by God".

"Dad", you say, "I'm called Ian. You remember, right?"

"Yes Cedric. I remember. God will bless you Cedric"

"But Dad, I'm Ian! You're the one who named me!"

The name Jeshurun appears suddenly as a name for Israel here in the song of God (ch 32) and the blessing of Moses (ch 33). Why would Moses do that? How do you think the Israelites felt about it?

It's almost the only place where the name is mentioned. The same name, spelled slightly different in the AV version, appears just once more, in Isa 44:2. Looking at the context, in Isa 44:22-28 God calls to remembrance the curse of the song. He says that even though Israel has done exactly what the song said they would do (ch 32), He would provide forgiveness for them. Thus the name Jeshurun is used by the dying Moses to remind them of the song, and again by God as a testimony that all of the song had come to pass. The curses of Deut 28 were coming upon them, but they would be saved if they returned to Him.

33:29 is another verse that reminds us of the whole armour of God (Eph 6:13-19). Yet, sadly, how often do we forget or reject this protection as we wander in our wilderness journey?

Deut 33:1-5 - V1 this is a blessing from Moses near death so it would seem to be future to his mortal existence. V2,3 perhaps the "saints" here refer to those led by the V5 "king" (second coming of Christ?) over Israel which becomes "Jeshurun" (i.e. "the upright one") as Israel recognizes Christ, mourns for him and they have their hearts circumcised (Zech 12:10;Deut 30:6).

Deut 34:4-5;Josh 1:1,2,6 - This is an echo of the second coming of Jesus leading faithful believers to the promised land. Moses represented the law which pointed to Christ but only Christ ("Joshua" is Hebrew for the Greek name "Jesus". Joshua was a symbolic type of Jesus.) can fulfil the law and lead believers to the promised land where he will reign as king.

34:5 Moses’ death in the wilderness was not because of his own sins. His life was exemplary, except that he was provoked – Psa 106:33 Do we ever think how our words and actions might impact upon the salvation of our brothers and sisters?

34:8-9 The plan was that they were to enter the land of Canaan. They had been forty years in the journey, the end was just across the river Jordan. However a catastrophe had taken place. Moses had died.  It was  right and proper that the people mourned for him so the plan to go into the land was, as we might say ‘put on hold’ that the mourning might take place unhindered by the events of life. There are time when it is right and proper that we suspend our daily activities, however important, to mourn. In such situations we should not feel guilty that the planned activities are delayed.

Deut 33:16

"... Let the blessing come upon the head of Joseph, And upon the top of the head of him, that was separated from his brethren."

"Separated" is Strong's concordance # <5139>, nazir (from which we get Nazirite). It means, "separate, i.e. consecrated." Joseph was separate from his brothers in that he remained faithful to God. He was separate spiritually and morally. This refers to more than just a physical separation.

The record of Joseph from Gen 37 to Gen 41 reveals his life's ups and downs, but it also reveals the one thing God honours and blesses the most - FAITH. Joseph's faith never wavered unto his dying day even when at times it seemed God had abandoned him. In Heb 11, not one of his brothers is named!  Heb 11:22, however, emphasizes Joseph's faithfulness: "By faith Joseph, when he was dying, made mention of the departure of the children of Israel, and gave instructions concerning his bones" (Gen 50:22-26).

We all love fairytale endings such as we read in the account of Joseph. It should, however, also make us realize that our current circumstances, however dismal or successful, are not our story's end. They are but chapters in a much larger story that really does have a "happily ever after" ending.

Location of Zoar

Deut 34:3 Zoar, the city Lot fled to, still exists at this point in history. If Lot fled to it, it must have been less than a days walk, or run, from Sodom. So this passage tells us roughly where Sodom lies buried. Moses could see it from this vantage point within the borders of Moab.

Deut 34:4. This took place over the Moabite side of the Jordan. Presumably Lot had not passed over the Jordan because the Genesis record doesn't mention it. So the location of Zoar appears to be on the Israeli side of the Jordan, but visible from Moab.

33:29   Moses, as Israel are about to cross into the promised land, assures them that they would be victorious – “tread upon their high places”. Hab 3:19 sees this promise as encouragement so that even when everything looks bleak. Do we look beyond the present situation to be encouraged by the certainty of God’s promises?

The song of Moses changes from speaking of Yahweh in the third person (he, his), to addressing Him in the first person (thy, thou) part way through Deut 33:3. This seems to suggest that Yahweh Himself is there listening to the song. It turns the song into more of a conversation (so it switches between addressing the people, Moses and God. This is a wonderful witness to the fact stated in Deut 34:10. 

34:1-3   Moses “saw” the inheritance as it would be when the tribes had taken their inheritance. This is not to dispute that Moses saw the land with his eyes. Rather we appreciate that the physical view of the land was overlaid with an understanding of where the tribes would go. Thus Moses “saw” the land settled by the children of Israel.

34:10 The expression that God spoke to Moses face to face has always fascinated me. This was obvious very unique, so it can not be just the angel of the Lord speaking to Moses since that happened often to Adam and Eve, to Cain, to Abraham (the angel that spoke to him regarding the destruction of Sodom is call the Lord) and with Jacob when he wrestled the angel (Gen 32:30) says he has seen the Lord face to face. What is special is that Moses spoke with the angel of the Lord in the full manifestation of God's glory. In the mount, then in the tabernacle when the glory of God appeared Ex. 33:11 (Here it is said God spoke with Moses face to face). He spoke with God in a dialogue as compared to the people who only saw or just heard God face to face in is glory (Num. 14:14, Deut 5:4). This unique familiarity with the Lord as typified in being able to communicate with God in his glory an not by vision or dream or in the angel being in the form of a man made him different from all other prophets.  

33:24When it says of Asher that he will dip his foot in oil maybe we see a promise which was fulfilled in the time of Elijah.  1Kin 17:16 when Elijah was ion Zarapheth – 1Kin 17:9 which is in the territory of Asher – Josh 19:28 As it was near to Tyre. 

34:6   Israel venerated tombs of prophets – Matt 23:29 – so doubtless if they knew where Moses was buried, or had been able to bury him themselves they would have venerated that place also – ant yet they did not want to observe his words. How often do we respect dead fellow believers but conveniently forget the exhortations and warnings that they gave in their lives?

33:27   This is the only place in the Old Testament where we find the phrase “eternal God”.

34:7       When we remember that Moses’ strength was not diminished, even at the end of his life, we are reminded that Moses’ death was not simply of, as we might call it, “natural causes”. We need to be careful, as His servants, that we do not slip into the notion that our death is not in God’s foreknowledge.

34:10-12        Whilst there were many prophets after Moses and some, like Elijah and Elisha, performed miracles none of them came close to Moses’ signs. This was intentional on God’s part. The words we read here were to prepare Israel for the coming of Messiah – Jesus of Nazareth.

33:3  this is the first time we read of learning “at the feet”. There are other examples in scripture. Maybe the most notable is Paul – Acts 22:3

34:2 Moses went east to climb Nebo whilst the nation were camped in the plain between the mountains of Moab and the river Jordan. So near and yet so far! We should remember that it was the provocation of his brethren which prevented Moses from entering the land of Canaan –Numbers 20:9-11 and the inspired Psalmists’ comment – 106:33 – make this point clear. We are left to ponder what impact our words have on fellow believer’s spirituality.

33:27 Israel had been “thrust out” of Egypt –Exo 12:39. Not Yahweh promises to “thrust out” the inhabitants of the land of Canaan for Israel’s sake.

33:4  In reading “Moses commanded …” we might conclude that this chapter was not spoken by Moses, but is an inspired historical record of what Moses said before his death.

34:6 the way in which Moses – a man of great stature – was buried contrasts with the way that man honours its dead with edifices such as tombs or obelisks.

20/20 VISION

In Isaiah 35 we read, “Then will the eyes of the blind be opened and the ears of the deaf unstopped." (Isa 35:5). This will be one of the many wonderful blessings God will pour out on his people when Jesus returns. But in this life, particularly as we get older, our eyesight diminishes, we lose our near sight and so need large-print books or magnifying glasses, or we lose our long sight and can't see things at a distance, or we lose both.

"Moses was a hundred and twenty years old when he died, yet his eyes were not weak nor his strength gone." (Deut 34:7). I believe this comment was put in because it is totally out of the ordinary. Who do you know over the age of 60 whose eyesight and strength is as good as if they were in their early 20's? And 60 is only half way to 120!

There is more to Moses' sight than meets the eyes. His last task was to climb Mount Pisgah to view the land Israel would possess. He saw all the way from Dan, 40km north of the Sea of Galilee, to the edge of the Mediterranean Sea, and as far south as Zoar, right at the bottom of the Dead Sea. God showed him all the land - not just a view - more like tour. Moses could clearly see what he was shown from 160km (100 miles) away. It wasn't normal. God opened his eyes.

Let's look forward to the time when "the eyes of the blind be opened" in the kingdom of God, when our eyes will have the vision of that great man Moses.

v.1-8 - We also have the knowledge of the glory of the Lord in the face of Jesus Christ. May we be inclined to repeat Isaiah's words 'Here am I, send me', knowing that by the atonement wrought by Jesus, and by the grace of God which we are given freely, we might also be forgiven and made righteous before Him. Acts 20:24, Eph.3:8.

6:1 Notice that there are two prophecies of Isaiah which were given when kings died 6:1 Uzziah 14:28 Ahaz

6:11 That the message was to be spoken until the cities be wasted indicates that the judgement to come - through the Assyrians actually - was a direct consequence of the fact that Israel would not listen to the word of God. The king who had just died has so corrupted the people that they could not listen to the word of God - their thought processes had been so disturbed by the idol worship. A warning for us. The way that we think actually affects our attitude to Scripture.

v.9 - we have the quotation which Jesus uses in Matt.13:13-16 to explain his reason for speaking in parables. Notice though that Jesus not only states that those whose eyes and ears are not opened should not understand, he also emphasises the contrast for those who do have eyes to see and to whom the light of the world makes manifest good and evil, that they might see to choose the good.

HERE AM I. SEND ME
Oh that more if us could be like Isaiah. When the call goes out, how many people do we ever see running to take up the challenge, to do the work of the LORD, volunteering with a willing heart. There is so much to be done and so few to do it. Even Jesus said to his disciples, that the fields are ripe for the harvest but the workers are few. But Isaiah was different from most people. His attitude to the work of God is a refreshing change to the attitude we get so used to seeing around us.
He heard the voice of the LORD saying, "Whom shall I send? And who will go for us?" And Isaiah said, "Here am I. Send me!" A willing volunteer - no conditions, no excuses, just ready to run and do the work of the LORD no matter what it takes.
Are you one of the ones who makes excuses when you are called? Do you turn around first to see who else will volunteer? Do you think you are not qualified to do the job? Isaiah's only qualification was that his sins were forgiven and his guilt was taken away. For those of us truly in Christ we have already been given those qualifications. Let us live the lesson of Isaiah when we are called to work, and reply, "Here am I. Send me!"

:9-10 God, knowing that the people would not listen to the words of Isaiah, instructs him as to the lack of response that he will receive. As such these words also instructed Jesus as to what to expect from Israel - Jesus uses this passage to highlight to the people of his day how they would not listen to God either (Matthew 13:14)

The glory which Isaiah saw was Christ's glory. Not the glory which He had in the days of His flesh, but that which will be His in the day of His coming again. Note Matt 16:27, John 12:41

6:5 In saying that he was 'of unclean 'lips'  Isaiah is speaking rather like Moses (Exo 6:30)  Whilst Moses seemed to have been giving a reason why he should not go based on his inability to speak Isaiah is recognising that, against the majesty of God  he is inadequate to perform the task. This is reinforced by his willingness 'Here am I' (6:8)

This chapter talks of the stubborn rejection of Israel to follow their God; their subsequent punishment; and the promise of the seed (Christ) who will arise.  The seraphim play an important symbolic role in heralding Christ. 

Seraphim are the plural of seraph which in Hebrew signifies burning.  The poisonous fiery (seraph) (because of its bright copper colour) serpent in the wilderness is symbolic of Christ (Num 21:8; John 3:14).  

One set of the seraph's wings was for movement, one set covered the face, and one set covered the feet.  Covering the face was a sign of humility (Exo 3:6) and that was the reason a veil was worn to hide the face (of women particularly).  Remember, though, that Moses (ante-type of Christ) also wore a veil (Exo 34:33) showing humility in the face of Yahweh (Num 12:3).  Jesus followed, showing his character as one of great humility (Matt 11:29).  The veil was used to cover (hide) and therefore separate.  Israel (and by extension the Gentiles) was hidden and separated from Yahweh.  Through His sacrifice, Jesus opened the way to be put right with Yahweh (Matt 27:51; 2Cor 3:14-16).

One set of the seraph's wings covered the feet.  Covering the feet was a sign of respect. When Ruth wished to be accepted by Boaz, she lay at his feet and requested to be covered (Ruth 3:8,9).  Christ has now risen to a position of authority.  His feet are now uncovered as he controls the affairs of men (Eph 1:22; Heb 2:8).

The seraph v.7 spoke to Isaiah and purged his sin.  Only Christ has that power.  He overcame the power of the first serpent that also spoke, but uttered a lie (Gen 3:4).

NEW PERSPECTIVE
 
I woke up this morning feeling tired and depressed.  Tired because of weeks of broken sleep with a baby in the house, and depressed because I am not enjoying my job at the moment, and the thought of having to go to work was not a pleasant one.  But as I sat down at breakfast and read Isaiah 6, God lifted my depression.  With Isaiah I saw the Seraphs, I saw the LORD seated on his throne in awesome majesty, and I heard the words of the Seraphs, "Holy, holy, holy is the LORD Almighty; the whole earth is filled with his glory."
 
Isaiah's vision was so far from my own perspective of reality that I could not help feeling better.  God is in control.  It is only the limitations we have as mortals that restrict us to time - and outside time is eternity where the whole earth is filled with God's glory.  It showed to me that my own little time spot in my own little world with its problems will pass, and, sooner than we think, this earth will be filled with God's glory.  It also gave me, as it gave to Isaiah, motivation to serve the LORD of Glory.  Everything will come right in its time, but for now our duty is to hasten that time by serving the LORD and preaching his word whether anyone chooses to listen or not. 
 
So let's snap out of our self pity, gaze on the Lord of Glory, realise that our hope will be fulfilled sooner than we expect, and be motivated to give him our all until then.

V.13 Oaks do not entirely die, but the life principle is seen in their being able to sprout forth from their stump, or even a root that remains, when everything else has been cut away. How descriptive of the Jewish remnant through all their trials.

The wonderful vision of God’s glory in this chapter is, actually, speaking of Jesus Christ.  John 12:39-41 says quite clearly, that the vision applies to Jesus.  Therefore, we see Isaiah being given a magnificent vision of the Kingdom  -  and, in Isa 6:5-8, he sees himself forgiven, and given a place in that Kingdom.  It’s one of the few places in the Old Testament, where this sort of reward is seen.

6:1  God was "lifted up" when Uzziah, whose heart was "lifted up" (2Chron 26:16) in his pride. So we see that however men behave – even kings of Judah – God is supreme.

6:7 Fire is seen here as a cleansing agent – which contrasts with how fire can ‘sear’ the conscience – 1Tim 4:2  So we see it all depends how things are used.

Seraphim represented cleansing. They cleansed by burning (the term Seraphim comes from a verb meaning to burn). Yahweh uses fire to cleanse sin. This could apply to individuals (e.g. Nadab and Abihu Lev 10:1,2); or wider destruction, such as that of Jerusalem, for example (Jer 34:2). The Burning coal from the altar (v.7) administered by a seraph cleansed Isaiah of his sin.

6:3 The Seraphim crying ‘Holy holy holy is the Lord of hosts’ is seen in Rev 4:8 with the praise being given to the risen Christ. So we see that Isaiah is speaking of the time of the kingdom in this vision.

In Isaiah's vision, he realized that he was inadequate as a messenger of God (v.5). But Yahweh purified him (took away sin) by touching his lips with a burning coal from the altar (vs.6,7). The word coal is translated from the Hebrew ritspah which means glowing stone, a stone on which flesh was cooked and cakes were baked. The stone came from the altar of perpetual fire on which divine sacrifices were made. It was administered by a seraph whose name comes from the Hebrew word meaning burning. The seraph was a fiery copper-colored symbolic figure, synonymous with the fiery serpent that was in the wilderness (Num 21:8). The seraph (the symbolic creature that took away sin) represented Jesus, the only one who can truly take away sin (John 1:29; 3:14,15).

6:11 Isaiah’s question ‘how long’ and the answer which was in effect telling him to witness until there was no one left to listen is a salutary warning to us. There is not end to the work until the lord returns.

Jesus spoke in parables because of their hardened hearts - Isa 6:9-10;Matt 13:10-15;Mark 4:10-12;Luke 8:9-10;John 12:39-41;Acts 28:25-27 and, as we read in Acts, post resurrection their hearts were still hardened.

6:7 In laying the coal upon Isaiah’s lips we see the imagery of God cleansing him for the work, even though he saw himself as unworthy. Likewise Jer 1:9– is cleansed.

6:2   We may wonder what Seraphim are. It may be helpful to understand that the word is derived from the word for ‘fire’  and the word only occurs twice in Scripture. Here and Isa 6:6

We make our answer now if we will be proud and corrupt in our thoughts like King Uzziah who wanted to be a priest-king, or humble and cleansed to sing the song of the seraphim now and in the kingdom (on earth) age to come when Christ returns (2Chron 26:11-21;Luke 18:10-14;Isa 6:1-8;Rev 4:8-11).

6:12   We learn in verses :7-12 of the unwillingness of Israel to listen to the word of God. So the land is to be desolate. Just as men in Israel carried on regardless of God’s word and the judgement came so it will be at the return of Christ. Men are, by and large ignorant of and unwilling to listen to, the promises of God. However that will in no way delay the judgements of God. He will establish His kingdom irrespective of whether man is interested or not.

6:4     In the vision that Isaiah saw when he saw the house filled with smoke he would have been reminded of the time when Solomon’s house was finished – 1Kin 8:10

6:1-6    Notice the contrast. Uzziah was stuck with leprosy – 2Chron 26:16-20 -  when he presumed to enter the temple. But now Isaiah sees a vision of the temple filled with glory (the smoke) and consequently sees himself as “unclean”.

How the book of Isaiah works

In this chapter we have the framework for Isaiah's prophecies.

v8: Isaiah would be sent to preach to the people about God's impending judgements

v9-10: They would not heed Isaiah's warning

v11-12: God's judgments would then come upon Judah until the inhabitants had been removed from the land (by the Assyrians)

v13: but a tenth of the people would remain, including "the holy seed" (God would save Jerusalem through Hezekiah)

The book of Isaiah now chronicles the events leading up to this and provides more detailed prophecies of what would happen. Isaiah spoke through several generations (see Isa 1:1) so God did not take the task of warning his people lightly.

6:13 Isaiah is prophesying of a time when the “holy seed” will be corrupt. The only other place where the phrase occurs is Ezra 9:2 where Ezra shows that what Isaiah prophesied is fulfilled.

1. Isa 6:1 - King Uzziah died in this year, and was a leper (had sinful thoughts) having tried to usurp the position of priest king like the future Christ and thus was punished (2Chron 26:1-5,16-21); V.1 the vision Isaiah saw emphasized the sanctification of the Lord of Hosts, in the glorious reign on earth of a future priest-king Son of David (Zech 6:12-13;2Sam 7:12-17;Gen 14:18-20;Heb 5:1-10;Heb 6:20;Heb 7:1-28;Dan 7:13-14); V.1 [Isa 6:5;Psa 48:1-2 God is the real king not Uzziah; God is also described as a priest for the word "train" connects with the drapery of the tabernacle and a high priest's garment Exo 28:33-34 and Christ manifesting God Matt 16:27 is a priest upon His throne Zech 6:12-13; Christ is "high and lifted up" (Isa 52:13;John 12:38-41,32;Isa 2:11,13,14)]; V.1 "I saw the Lord seated on a throne" (Isa 6:3,8-10;John 12:37-31) and Christ manifests God.

2. Isa 6:2 - seraphim means fiery ones; seraphs (punishing agents of the Jews 2Thess 1:8 or representative of those to be made equal unto the angels as well as angels John 12:41;Luke 20:36;John 17:22.

3. Isa 6:2-3 - the Seraphim correspond to the Cherubim Eze 1:5-11 and the living creatures Rev 4:4-11 perhaps are a representative of the saints when made equal unto the angels and commissioned to execute judgments; some feel the Cherubim are not angels but are symbols associated with angelic activity and particularly with the chariot of the Lord; some feel the Cherubim with faces covered may be the same as Seraphim (the Seraphim like the Cherubim of Rev.4 have 6 wings).

4. Isa 6:4 - Christ is the door John 10:7,9 and the smoke is the glory of God (Rev 5:8;Rev 15:6-8); some suggest the smoke might be God's glory and/or anger from God's nostrils in contrast to the incense of Uzziah (Psa 18:7-10;Exo 19:18;Deut 29:20;Rev 15:1,3,7,8;Rev 16:18-19).

5. Isa 6:5 - unclean lips perhaps refers to moral leprosy echoing Uzziah's leprosy Lev 13:45 and Isaiah's recognition of his own need to be cleansed Luke 18:13-14.

6. Isa 6:5-7 - the feeling of uncleaness and incompetence (Exo 3:11;Exo 4:10-16;Jer 1:6-9;Dan 10:15-16;Luke 21:12-15;John 14:10) but God gives the words.

7. Isa 6:6-7 - in symbol, a live coal from the altar of burnt offering takes his iniquity away and cleanses him Num 31:23.

8. Isa 6:7 - "...your guilt is taken away and your sin atoned for" (John 15:3;John 13:10-11). 

9. the prophet Isaiah appears as a figure of Jesus in the days of his flesh and is sent forth with the message of God (Isa 6:8) and by the power of His spirit (Isa 6:6) and with his "iniquity" (which is really the iniquity of the nation) purged (Isa 6:7).

10. Isa 6:8 - the glad response of a forgiven sinner: "Here am I. Send me!" 

11. Isa 6:9-10 - sent to a blind and deaf people (Deut 29:4;Jer 5:21;Eze 12:2;Matt 13:13-16;Mark 4:12;Luke 8:10;John 12:39-40;Acts 28:25-28;2Cor 3:15-16;Rom 11:8,25;John 15:21-25). 

12. Isa 6:9-12 - to pronounce the doom of the nation.

13. Isa 6:11-12 - "For how long, O Lord?" (Luke 21:25-31,34-36;Matt 24:21-30;2Pet 3:3-10).

14. Isa 6:12 - captivities of the Jews:

27,290 captives claimed by Sargon II (Sargon's display inscription)

200,150 captives claimed by Sennacherib (Taylor prism)

4,600 by Nebuchadnezzar (Jer 52:28-30)

97,000 by Titus (according to Josephus)

15. Isa 6:13 - the sinners of Israel fade (Isa 1:28-31), but the Israelitish tree would not be wholly destroyed, there would be a faithful blessed remnant (Psa 1:1-6); V.13 "And though a tenth remains in the land" (a remnant would remain); V.13 "...leave stumps when they are cut down, so the holy seed will be the stump in the land" (the holy seed Isa 11:1;Isa 1:30).

6:10  Isaiah is saying that some people would even resist what God was saying to prevent them from hearing His word. Zechariah reminded the returning exiles of this potential pitfall – Zech 7:12.

6:5      The leper had to cover his lip – Lev 13:45 - Uzziah was struck with leprosy -  2Chron 26:19 - because of his presumption. So we see that whilst Uzziah presumed to be able to officiate as a priest Isaiah made no presumption about himself. Rather he saw himself as unclean

6:3     Various parts of the chapter in Isaiah are quote in the New Testament saying that the chapter speaks of Jesus. Here we see language which draws on Psa 72:19 – “earth full of his glory” which ties Psalm 72 into the wonderful picture of the kingdom of God on earth when Jesus returns.

6:8      Do we always manifest the spirit of the prophet when we see a job needs to be done? Or do we hang back waiting to see if someone else offers?

6:5  How do we see ourselves in the world in which we live? Do we see ourselves as superior to those who do not know God? Or do we see ourselves inferior to the God who has called us?

6:2 the seraphim had six wings like the beasts in Rev 4:8 so we should be expecting to see some connection between the two passages and being described.

6:2-6 On seeing the majesty of God and statements about His holiness Isaiah could do no more than acknowledge his inadequacy just like Moses did –Exo 6:20. With such a person God will work. So God took away Isaiah’s iniquity which brought forth the response “Here am I send me” (6:8). Is this our response when we realise the magnitude of what our Father had done for us?

6:11  On hearing the answer to his question “how long?” Isaiah would have realised that his message was going to go unheeded. However he continued with his message. I suppose we might have felts “what is the point if no one will listen”.

Actually the obligation is to speak the truth whether it is listened to or not.

6:6 we might think that it would be quite natural to carry hot coals in “tongs”. However we should appreciate that this is what we might call a vision like experience. So “tongs” takes on significance. Tongs were used in the temple – 1Kin 7:49– associated with temple service. Likewise “seraphim” is a “temple” word. Isaiah is being shown that he is being chosen to be involved in worship and praise to God. Such was his words. Not just speaking of judgment but presenting God’s words to the people.

3 v.4 - What better reason can we have to make the effort to obey v.5? Let us order our thinking the same way - dwelling on the wonders of the promise which is made to us causes us to have motivation to break the spirit of human nature within us and turn instead to the spiritual things of God. John 11:25, 14:6, 20:31, Gal.2:20, 2Tim.1:1, 1John 1:1,2.

3:16 The use of Psalms to praise God has its origins in the Old Testament. [1 Chronicles 16:9 Psalm 95:2 105:2] And then passes into New testament use as an exhortation as to how we should praise. [Ephesians 5:19 Colossians 3:16 James 5:13] We might ask, how much do we rely on the Psalms in our own praise and prayers?

4:14 Demas figures favourably in two of Paul's early letters [Colossians 4:14 Philemon v.24] But by the time Paul is on trial for his life Demas has 'left the truth' 2 Timothy 4:10

3:8 -12 'put off ... put on' continues this theme, drawing on the way that the High priest had to undress and dress on the Day of Atonement. The Day of Atonement shows the need to divest oneself of certain things in order to be clothed correctly to allow entry into the holy of holies - the presence of God.

3:8-9 The concept of putting off and putting on draws on the way that the high priest had to change his garments before he went into the most holy place on the day of Atonement. Lev 16:4-32

4:5 them that are without seems to be a standard way of referring to the unbeliever as the following passages [which also appear in the list of language found elsewhere in Scripture] shows 1Corinthians 5:12 1Corinthians 5:13 1Thessalonians 4:12 1Timothy 3:7

3:3 'Dead' is another quotation from Romans 6:2. The 'dead to sin' of Romans is expanded to speak of the provision God has made that we are 'hid' with Christ.

4:1 In what way were servant to be given that which is 'equal'?

The equality relates to the acknowledgement for what they have done. Whilst it might be thought that a servant had no rights Paul is encouraging the brethren to treat their servants with respect. They should acknowledge what the servant does. Of course we are servants, we cannot earn anything. However we trust that our God will treat us with mercy above that which we deserve as servants.

Col 3:8,12-14. Paul’s exhortation here is likened to one undressing and dressing. The old man must be put off, and the new man put on, as we all do with our clothing on a daily basis. The qualities of the old man (Adam) must be striped, and those of the new man (Christ) must be continually being developed. We can see how incompatible they are.

THE  OLD  MAN                                                                     THE  NEW  MAN
That which must be taken off                                               That which must be put on
v.8                                                                                             v.12
Impurity                                                                                Compassion                            
Immorality                                                                             Kindness
Anger                                                                                    Lowliness
Slander                                                                                 Meekness
Evil desires                                                                             Patience
Foul talk                                                                                Forbearance
Malice                                                                                  Forgiving nature
Covetousness                                                                              Love 

The final piece of clothing to be put on (which would seen by all, at all times) v.14 AGAPE

3:2 It is all to do with 'affection' isn't it? We might fall, we might commit terrible sins. However it is what is in our heart that really matters.(Matt 6:21, Luke 12:34) the two references are included because Jesus said these things on two separate occasions - so it must be important!

4:5 Walking in 'wisdom' draws on Prov 2:7 - The man who walks in wisdom has God as his 'buckler' - that is his defence.

3:5  Covertness = greed = idolatry.  We see that idolatry is not just bowing down to gods of wood, stone, or natural phenomena.  Being greedy means that minds are intent in accumulating more than is necessary.  To this pursuit there is no end.

The parable of the rich man should serve as a warning (Luke 12:16-21).  His energy had gone into the acquisition of material things instead of Yahweh's work.  It is not possible to serve the god of greed and to serve Yahweh at the same time (Luke 16:13).  Let us be content with what Yahweh gives us and put all our effort in serving Him (Matt 6:34; Phil 4:11; 1Tim 6:8; Heb 13:5).

3:1 Sitteth on the right hand of God quotes Psa 110:1. Jesus is exalted to priesthood. Those who are his will likewise be exalted to that status. That is how access to the Father is achieved. Entry into His presence was reserved for priest. Jesus was a priest after the order of Melchisedec – a king priest as was Melchisedec (Gen 14:18 this is our calling also (Rev 5:10)

4:2 How are we to ‘watch’ in prayer? There is no point asking God for something if we are not alert to the fact that He will hear. Of course the answer may not be quite what we expected. If we are not watching we may well miss the answer and then think that He does not answer prayer.

In this third chapter we have the same exhortation provided for us (V.17,23) "whatsoever ye do; do all in the name of the Lord Jesus", then beautifully concluded in V.24. Even though from his earthly master the slave may receive far less than he should, yet from his Heavenly Father he will receive the full amount, which by God's grace has been allotted to him. The promises of God, will not, nor can not be broken.

Col 3:21  The word for "fathers" here can, by implication, be either mothers or fathers (cp the way "man" is used to imply either man or woman), so that mothers are not let off the hook in this regard. We know that whether we are a mother or a father, we learn from the perfect parent, our Father in heaven.

3:13  Forbearing and forgiving each other make for unity. Bearing grudges makes for disharmony. It is as simple as that. We might, and rightly, emphasise correct beliefs. However correct behaviour towards each other is far more difficult to maintain than correct doctrine.

Onesimus was a Colossian runaway slave (Col 4:9).  Somehow he had learnt the truth from Paul in Rome, and now Paul asked him to take the epistle he has just written to the ecclesia back home. “Don’t worry,” says Paul, “I've written a letter to Philemon, your old master, and he won’t hurt you!” What faith then propelled Onesimus as he journeyed back to Colosse! I’d love to know what Brother Philemon said to him when they met.

 3:18-19 The necessity of balance within the home is evident from this exhortation. The submissiveness of the wife must find its counterpart in the husbands affection. although the husband is the "Head" of the wife(1Cor 11:3), the husband is to follow the example of Jesus, who "loved the ecclesia and gave himself for it". "so ought men to love their wives as their as their own bodies. He that loveth his wife, loveth himself."

4:5   Walking in wisdom is a continuation of what we saw in 1:9. The way we behave is taught us by Scripture, not by what might seem expedient to achieve our objectives.

In these chapters, Paul enunciates the perfect Christian conduct. This is easy to understand but difficult to consistently apply. There’s the challenge.

3:4 The idea of Christ appearing in glory catches the sentiments of Psa 102:16 which was the comfort for the man who was overwhelmed. Do we look to the return of Christ as the solution to all our problems?

3:3 The word hid (KJV) means to be hidden by covering.  And so, those in Christ have had their sins covered by Him (Rom 4:7).

Jesus was symbolized by the mercy seat where Yahweh would commune with His people (Exo 25:21,22).  The NIV translates mercy seat as atonement cover.  In this translation we can better see the effect of Jesus’ atonement as he covers our sins.

3:18-22 These behaviours do not have a widespread following in the modern world.  But, they must be the norm to those who follow Jesus.

THANKFULNESS

Time and again through Paul's letter to the Colossians, the theme of thankfulness is repeated for us to learn.

"We always thank God, the Father of our Lord Jesus Christ, when we pray for you, because we have heard of your faith in Christ Jesus and the love you have for all the saints." (Col 1:3-4) Thank God for people, for their faith and love.

Paul urges us to be "joyfully giving thanks to the Father, who has qualified you to share in the inheritance of the saints in the kingdom of light." (v.11-12) So we need to give thanks joyfully because of the awesome inheritance we will receive.

Paul then says that we should be "overflowing with thankfulness." (2:7) Overflowing means that we can't hold it in. It just pours out from us all the time. Count your blessings at all times so that thankfulness overflows.

The next occurrence of thankfulness is in the context of peace. "Let the peace of Christ rule in your hearts, since as members of one body you were called to peace. And be thankful." (3:15) We need to be thankful for the peace we have in Christ.

The next one says, "And whatever you do, whether in word or in deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him." (3:17) Every sentence we speak and every action we do should be another excuse to give thanks to God, and another reminder to give thanks to him.

And lastly, "Devote yourselves to prayer, being watchful and thankful." (4:2) In devoting ourselves to prayer we are making a commitment to pray often, regularly and without fail. In our prayers we are to be devoted to being thankful.

So let us listen to Paul's lessons on thankfulness and change our attitude to become an attitude of gratitude toward God the Father.

4:6 Being able to ‘answer every man’ is not to be able to answer every difficult question that we may be asked. Rather it is to be able to show by the way that we live that we are Christ’s men and women.

3:10    In saying Jesus was ‘the image of him who created him’ Paul is appealing to the creation of AdamGen 1:26 which contrast with us who are in the image of the fallen Adam – Gen 5:3

Col 4:6

“Let your speech be always with grace, seasoned with salt, that ye may know how ye ought to answer every man.”

The apostle Paul instructs not just the Colossians, but all believers, that the words coming out of our mouth ought to be as an offering, a covenant of salt, to Yahweh (Lev 2:13). He tells us in Heb 13:15: “By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name.”

There was a time when one could take a handful of salt and pass it to each other in relation to any major agreement or contract. They made a covenant of salt, which was more binding than a witnessed agreement in writing as we have today!

To have our speech seasoned with salt, means that we have heard Messiah’s voice, and are the expression of his thoughts, which is the Word released out of us having the very “mind of Christ” (1Cor 2:16). In Heb 13:5 Paul says: “Let your conversation be without covetousness…” “Conversation” is the Greek word, tropos, Strong’s # <5158>, showing us that our speech is also a way of deportment, or character. If we think right, we speak right, and act right.

Lot’s wife broke her covenant of salt and became a pillar of salt, a monument to her disobedience. She longed for her family and old way of living more than longing for Yahweh, and a new way of living.

According to Pliny the Elder, during ancient Roman times, Roman soldiers were paid extra money for successful warfare. This additional currency was called “salt money,” and was used to buy salt, as an adequate intake of salt was essential to human life. The Latin word for “salt money” is salarium from which we get the English word, salary. We need to be “worth our salt,” as the expression goes, keep our covenant of salt and live. With Yahweh’s added supply of grace, we may confidently say, “the labourer is worthy of His reward” (1Tim 5:18)!

4:6  ‘seasoned with salt’ quotes Lev 2:13 which shows salt was to be part of all sacrifices. That salt has to have the correct ‘savour’ else it is useless Matt 5:13. So likewise our lives must be pure if our service is to be accepted.

Col 3:18

“Wives, submit yourselves unto your own husbands, as it is fit in the Lord.”

A reader asks: “This month's (study) will be on a wife's submission to her husband. I find this one a hard one. It depends on the husband. They're all different and how far do you go if the husband is wrong.”

My reply: In this day and age of radical feminism, it is unheard of that a wife must be in subjection to her husband. Still, this is what Scripture commands of sisters in Christ, and taught all throughout the Bible.

Eph 5:31-32, taken from Gen 2:24, reveals the mystery of the marital union of Christ with the ecclesia. According to Paul, there is no possibility of a married woman’s surrender to Christ, which is not made visible and actual by submission to her husband! This submission is typified in Christ’s submission to the Father. Eve was created under the headship of Adam because she originated from Adam, and was to honour him and be in subjection to him as the ecclesia begotten of God must honour God and His Son, and be subject to them in everything!

The patriarchs, nor all the others following, did not understand this mystery, which was still to unfold in the fullness of time in Christ. Paul’s assertion is that when God designed marriage in the first place, he had in mind Christ and the ecclesia. An ecclesia is one with Christ, IF it submits to Christ; a wife is one with her husband, IF she submits to her husband. Many take Eph 5:31 literally, and while physically this is true, the implication here is a profoundly spiritual one as Paul tells us in verse 32. A wife, who is contrary, nags, asserts her authority, “wears the pants,” or “runs the show,” in other words, does not submit herself to her husband, is not one with her husband no matter how married they are!

Difficulties do arise when a sister is married to an unbeliever or an erring husband and brother in Christ. A true brother in Christ and husband will love his wife as Christ loves his ecclesia, will not make demands contrary to the Word, and will take into consideration all situations keeping in mind that his wife is the, "weaker vessel." Of course, submission and obedience is subject to it not being contrary to the Lord's commands. In that case, "... we ought to obey God, rather than men" (Acts 5:29). If the husband in the Lord errs, we have Scriptural commands to cover that, James 5:20 being a case in point, as well as Matt 18:15-18 (cf. 1Pet 3:1-2). Many stresses and strains on marriages today are precisely due to disagreeing, not fully understanding, or ignoring God’s Biblical directive (cf. 1Cor 11:3,8-9; 1Tim 2:11-14).

Col 3 is an exhortation on how our union in Christ transforms us in our relationships with him and others. Our earthly nature is to be put to death because it is fundamentally inconsistent with whom we are being one with Christ.

3:5     “mortify therefore ...” indicates that the way in which we should crucify the flesh is a logical consequence which flows from our knowledge that Jesus has been raised form the dead. Our faith, which is to be seen in action, is totally rational. It is not the product of simply an emotional response – though obviously our feelings must be affected – that is the change that we make in our lifestyle.

In Col 3:19 husbands are commanded to love their wives. How odd. We're taught to think that love is something you fall into, something you can't do anything about. This viewpoint on love is probably one of the reason's there's such a lot of divorce: If we fall out of love, we will naturally look to fall back into it again, elsewhere. But Paul here is suggesting that love is something we can do something about. He'd commanding husbands to work at being loving. His previous verse Col 3:14 says the same thing about love: "put on love", as if to say, "you don't have it naturally, so do something to gain it".

 Col 4:3.

4:15  there was a “church” in the house of Nymphas in Colosse. We learn also – Philem 1:2 – that there was a house in Philemon’s house. Philemon was at Colosse so we can infer that there were occasions when there was more than one place where believers met in cities. 

Col 3:5
“Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry.”
We are God’s clay (Isa 64:8), which He created and desires to mould into His very own masterpiece (Eph 2:10). But, we have a part in all of this too. How do we become His workmanship, a magnificent work of art that God can present to the world as an exhibition of His matchless love, grace and power? The apostle Paul tells us.
In Col 2:20 we read: “Wherefore if ye be dead with Christ from the rudiments of the world..." (cf. Rom 6:3-4), after which we read in Col 3:1-2, “If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth.” Being buried with Christ in baptism is with a view to rising to a newness of life.
What does it mean to rise to a newness of life? It means that we have put on Christ and put off making provisions for the flesh, to fulfil its lusts (Rom 13:14). It means we are to strive to walk in the Spirit, which is the word of God (Luke 11:28; John 17:17; Gal 5:24-25; Eph 6:17; Psa 119:105). Isa 30:21 reads: “And thine ears shall hear a word behind thee, saying, This is the way, walk ye in it…” The thought of crucifying the flesh and mortifying its deeds is repeated numerous times in Scripture. Here are a few more examples from Christ, himself: Matt 16:24; Mark 8:34; 10:21 Luke 9:23. Christ in Luke 9:23 told us to take up our cross daily. The apostle Paul put it this way, “… I die daily” (1Cor 15:31), and this is exactly what we are supposed to do too! He outlines the things we are to do daily, and also outlines the things in our flesh we must crucify daily (Col 3:1-17; cf. Gal 5). Mortifying the deeds of the flesh is not about self-abasement, self-flagellation, or even self-castration (cf. Col 2:20-23).
The choice is ours and if we endure our battles to the end we have the assurance we shall be saved (Matt 24:13; Rom 8:31). Immorality, impurity, passion, evil desires, and greed must be put to death; they are non-negotiable. It is the only way we will be able to develop the Fruit of the Spirit. We must not keep going back to the graveyard to resurrect these carnal deeds (cf. 1Cor 3:1-4). We must remain dedicated to God’s Word, align ourselves with it, walk daily therein, and not be swayed from it by the seductive teachings of the worldly minded. If we are obedient, we may rest on God’s promise, “... yea, I have spoken it; I will also bring it to pass; I have purposed it, I will also do it” (Isa 46:11). Christ’s blood washes away our sins; it deals with what we have done, but the cross (stake) we must carry; it deals with who we are. This we do daily because, as with Christ, we know the end of the matter.

3:11   We doubtless appreciate that the gospel is open to all men and women irrespective of their nationality. This is an example of the way in which God is no respecter of persons. However such a realisation should extend to all men in all circumstances. We must not, on the one hand, accept that the gospel is open to all whilst, on the other hand, try to be selective of the people that we will talk to about the gospel message.

3:6   We come across “children of disobedience” in Eph 2:2 and Eph 5:6 and are analogous to children of the devil – 1 John 3:10. Instead of being born of God they have a far less helpful ancestry – one that always opposes God.

4:7      Would you like to be spoken of as a “fellow servant” – by implication like Paul? We might feel that we cannot attain to Paul’s commitment – but maybe we can if we focus on the transient nature of this life and compare it to the eternal nature of the kingdom more readily than maybe we currently do.

Col 3:2

“Set your affection on things above, not on things on the earth.”

There are many competing claims upon our minds. We have TVs, radios, and all sorts of wireless Internet gadgets, but just as dangerous is worry, lust, greed, hate and jealousy of those who would steal our joy, love and peace we have in Christ. Thus, we need to recognize our need in keeping our gaze from earthly vanities to eternal verities.

In Col 2:8-23, we are exhorted to ignore the so-called standards of holiness as established by men’s dos and don’ts in their appearance of self- wisdom, self-abasement, and demands for the denials of the body not commanded by God or Christ. This is false-worship exalting the fleshly-minded puffed up creature and not the Holy Creator.

Our standard of living is to avoid immorality, not to slander and condemn those who do not believe exactly like us, and live a life of holiness unto God. We must learn to live selflessly and not selfishly.

To set our affections on things above is found in the hearts of those who seek and long to please God with their lives, who desire to know God, and have a relationship with Him (cf. Matt 6:19-21). It is to develop an eternal perspective by saturating ourselves with Scripture – filling our vessels with the oil of the Word (Matt 25).

PEACE THE UMPIRE

Col.3:15 - "And let the peace of God rule in your hearts, to which also ye are called in one body, and be ye thankful."

Our hearts are usually at the centre of all conflicts because its there that our feelings and desires clash - feelings of love, passions, doubts, jealousy, trust and distrust and the like. As Christians we should live with peace in our hearts but this doesn't eliminate all the challenges we face every day.

The word "rule" comes from a word used in sports activities. It means to decide, determine or to act as an umpire. Paul tells us to let God's peace  be an "umpire" in our hearts. The "peace of God" is not a feeling, but a decision to meet other's needs which leads to peace. Paul explains that we have decisions to make every day and we must decide between conflicting elements - this is where the "umpire in our hearts" must come in. To love is a command from our Lord and the decisions we make will ultimately affect how we are viewed at the return of our Lord. Let us determine to let "the peace of God rule in our hearts".

3:2        The “above” that we should set out hears on is like the “above –John 8:23 – from where Jesus focus was. It is the things of God by contrast to the things of man.

4:5         In Mark 4:11 Jesus makes the distinction between those who would benefit from his parables and those who would not, saying those who would not were “them that are without” which seems to be the origin of this phrase. Jesus, therefore, has defined its meaning.

4:6 Knowing how to answer people is a bit like the way Jesus says – Mark 9:50 – that we should have peace with each other. Notice both passages speak of salt. The way sacrifices were “seasoned with salt” looks toward the spiritual lesson that sacrifices offered in the wrong spirit are useless – Matt 5:23-24.

3:16 As with Paul’s only other use of the term “songs” <5603>, in Ephesians 5:19, he goes on to speak of marriage: “Wives, submit yourselves unto your own husbands, as it is fit in the Lord. Husbands, love your wives, and be not bitter against them” (Col. 3:18,19; see also Ephesians 5:22-33). The significance of this is that the greatest song they could sing, “The song of songs, which is Solomon’s” (Song 1:1), also has marriage as its theme. There are echoes of Solomon in the context for he had “all wisdom”, the term “beloved” (Col. 3:12) echoes Solomon’s other name, “Jedidiah” (2 Sam. 12:25), which means, ‘beloved of Yah’ and “peace” (Col. 3:15) is the meaning of Solomon.

3:11 we understand the list is telling us that there is nothing that distinguishes between different believers in Christ. However we should appreciate that ne pairing is particularly telling in the first century – it is “bond nor free” In Roman society those who were “bind” were actually the property of another.  Consider the implications. A slave accepts the gospel and immediately is on an equal footing with his fellow believers but when he returns to his “master” he is that man’s property and had to do what the master demands of him.  The challenges that would bring are immense. However that slave would have a clear example in his own life of the difference between a bond servant and a free man in Christ.

4:7-8 How often do we think to communicate with fellow believers about our well-being or ask about theirs? How much effort do we put into maintaining contact? Here the apostle Paul sent a man for that very purpose. Given the ease of communication today surely we Can at least do as well as the apostle Paul.

3:9 Dishonesty is a feature of the way in which the “world” thinks. Many will say anything to maintain their own position – even eventually believing their own lies!

Scrupulous honesty is expected of the servant of God because that is exactly how He is, thankfully.

Col 3:15

“And let the peace of God rule in your hearts, to the which also ye are called in one body…”