Comments for May 4

v.15 - Your mind can't help thinking of Joseph's triumph over Reuben in this context,where Jacob quite clearly favoured the son of his loved wife, and, in this case, God supported it. There are a number of occasions when the younger is picked over the older by God - Jacob over Esau, Ephraim over Manasseh, Samuel over the sons of Peninnah, Solomon over his older brothers, etc. This demonstrates that God is able to (and does) override these laws on occasions when it furthers his purpose. We, however, cannot be a respecter of persons in this way, as we do not have this knowledge.

v.10 - taken them captive - Hebrew 'captured a captive' the same Hebrew phrase is found in Psalm 68:18 and we can reflect on the way that this is used in the New Testament. Ephesians 4:8 To speak of the call of the gentiles. Thus we see that the taking of the captive as a wife was a form of deliverance. All the principles of marriage come into force and the woman was to become a proselyte. So this is a pattern of the redemption of the gentiles.

v.3,4 - The detail required here - the perfection of the situation - unsullied, as it were, by man - both the beast and the ground where the killing took place. The picture is one of Jesus and his purity in performing God's purpose, but I can't help asking, on these occasions where the specified animal is female, whether the implication is also toward the sacrifice that needs to be made by the bride as well as the groom. It surely represents the way that those who would follow in Jesus footsteps are covered by the grace of God and so presented righteous in his sight. Any thoughts anyone?

21:23 'he that is hanged is accursed' (Galatians 3:13) But this would apply to anyone who was hanged.

:18 The 'stubborn' son who doesn't listen to the father's instruction is led astray by the 'stubborn' woman (Proverbs 7:11)

21:21 The way that the nation were to deal with the 'stubborn son' - that is the son who would not listen to the reproof forms the basis for the way in which the fornicator (, 1Cor 5:13) should be dealt with - not that he should be stoned but that, as Corinthians has it, the 'evil' should be removed. This is the issue. The removal of the evil to remove the temptation for others.

V.1-9 Here we have the procedure to be followed after the finding of a victim of an uncertain murder. The elders and priests of the nearest city take an heifer that has not been wrought with, and bring it into an uncultivated place of running water. There they slay the beast, wash there hands over it, and seek forgiveness for innocent blood for the people of Israel.

If a dead body was found outside a city, the elders of that city had to wash their hands and to say that they were innocent of the blood.  I wonder if Pontius Pilate knew about this law, or was it just a "coincidence", when he proclaimed he was innocent of Christ's blood?

V.9 Yahweh is concerned with purging the guilt of shedding innocent blood in Israel.  He allows the perpetrator of the death not to be identified, for now, although He knows who it is. 

There are some strong echoes of Christ here:

V.4 The heifer was slain outside the city to cover sin (Heb 13:12).

Vs.6,7 the proclamation of innocence in the shedding of blood (Matt 27:24).

V.23 Hanging on a tree is cursed of God (Gal 3:13).

21:6-8    The washing of hands and speaking of innocent blood provided Pilate with a way of responding to the charges brought against Jesus – Matt 27:24.

21:4  Here and in the matter of the cities of refuge the ‘elders of the city’ stood as representatives of all the people. They were not to lord it above their brethren. Rather they were to execute righteous judgement and accept the responsibility for and educate the people of the city. In like manner if any of us have positions of responsibility in the ecclesia we should use that for the benefit of all rather than self aggrandisement.

21:18-21 It was a severe law that was enacted in this case, but you will notice that both parents consent was required to prevent the abuse of it. The law was wise and beneficial. The punishment was that to which blasphemers were doomed (Lev 24:23); parents are considered God's representatives, and invested with a portion of His authority over their children.

13:6-11The authority of parents over their children is absolute in the law of Moses, to the extent that they could have a disobedient child killed. Notice that there is no provision for appeal by any other person, nor are other witnesses required (v18-21). This law is mirrored in the law against disobeying judges, found in Deut 17:9-13, against false accusations in 19:18-20, and finally against turning to another God (13:6-11).

In each and every one of these cases, the people had to get involved in the stoning, and in each and every case the reason is given "that they shall hear and fear". These laws were designed to uphold the authority of the parent, the judges, the common man himself, and especially God. It is likely these sentences were very rarely carried out, but it was these laws and the fear they induced that held the very fabric of society together. It was the turning away from God's laws that led to its break-down (Isa 3:5,12).

21:7    Whilst the details of how to deal with a matter of a person found dead in the field sounds just a formality it is clear that if the elders of the city were to fulfil the requirements of this law they would have to make diligent enquiry in the city before making their pronouncement. Likewise we should not make rash statements without searching out the matter.

Vs.15-17 Yahweh demands doing the right thing even though it might not be what the person wants to do. Unfortunately, in today’s society, the things people want to do take precedence over doing the right thing. Furthermore, many do not even know the right thing to do in a given circumstance.

Vs.22,23 Although Jesus was an innocent man, He was counted as a criminal (Isa 53:12). Therefore, His body was taken down from the cross and buried before the end of the day to fulfil the Law (Matt 5:17).

t 21:22-23 In Isa 50:5 Jesus, in spirit, says he was not rebellious. However he was hanged on a tree – in violation of the law. He did not deserve to die so the grave could not hold him Acts 2:24

Vs.18-21 Contrast this practice with an incident that recently took place here in Quebec. 

A schoolgirl had been rude to her father.  And so, the father told her that for her rudeness she was grounded and not allowed to go on a school field trip which was coming up.  The schoolgirl was very upset about this and took her father to court.  The court agreed with the daughter that she be allowed to go on the trip.  And so the father appealed the case to a higher court which also agreed with the girl.

The father has one legal option left, and that is to take the case to the Supreme Court of Canada.  At the moment, it is not known if he will take that step or not.  In any event, the incident does not say much for supporting parental authority.

The rights of the child have surpassed the effective role of parenting.  It is getting more difficult to deal with the blessed little tax deductions.

We are surely living in the end times.

21:23 The Roman act of crucifixion would defile the land as those crucified were left hanging for days on the crosses. Jesus was not. Not because the Jews wanted to keep this element of the law. But rather because the Passover was coming and they did not wish to compromise their scruples.

21:3    In associating the one who is found slain with the city ‘next unto him’ we see a principle which is taken up in John 19:20 where Jesus was crucified near to Jerusalem, echoing the sentiments here.  The rulers of Jerusalem were responsible for Jesus’ death.

21:1-2  The death of a person, even when the reason is not known, requires acknowledgement by others. In the case where the body is simply found responsibility is given to the nearest city even though they may not have had any knowledge or responsibility for the death. In like manner even if we are not responsible for a matter near to us – someone might be in need - we should seek to take the responsibility for caring. We should not try to avoid our responsibilities in such matters.

21:6-8 The provision regarding men who were not guilty of the death of a man found close to a city was violated in the death of Jesus – see earlier comments about the way in which the language from these verses is quoted around the trial of Jesus.  Jesus, realising that this law had not been followed, prayed for the forgiveness – Luke 23:34 -  of those Jewish leaders (as verse :8 says here) because they were unwilling to apply the principles of the law in the matter of Jesus’ trial.

A stubborn and rebellious son

There is a very clear sequence in the laws presented from Deut 21:10-23. Marrying a woman taken in captivity obviously had its downsides, most obvious of which could be antagonism between this wife and the original one, following on to discord between siblings. The law about the firstborn is designed to give the original wife the status she deserves. Of course, the son of the captive woman could (probably would) begin to feel terribly isolated and angry at living among the people that destroyed his home and perhaps his grandparents. Alternatively, the one with the double portion could become lazy and arrogant. This situation, I would suggest, culminates in the law of v18-21 of the "stubborn and rebellious son". The final law in v22-23 is probably due to the fact that the body would be hung out as an example to the rest of the nation.

Such awful laws seem barbaric to us. Our society instead tolerates the chronically "rebellious, gluttonous drunkard" (v20). So is God wrong to have given this law? Absolutely not. Taking the briefest look at the UK statistics for Alcohol Related Deaths, we find that in 2011 over five thousand deaths were recorded. Alcohol is a killer, and the death of that man would come soon anyway, have been miserable and slow, and probably far worse than a (relatively) quick death by stoning. The social impact of alcohol is also far reaching, with potential violence, murders, and wreckage of the lives and fortunes of the drunken man's family. The most important statistic which has bearing on this law is found when we consider the alcohol related death toll has been increasing every year in the UK, having doubled in just 20 years. This epidemic is exactly what this law was designed to arrest in its earliest stage.

So looking at it another way, would you prefer the death of one person or of five thousand?

21:5  The involvement of the priests who ministered “unto him (God)” shows that whilst the debate about who was responsible for the dead man was between the cities nearby God was concerned about the matter also. 

21:22  The way in which the apostolic preaching – Acts 5:30, 10:39, 13:25 – speaks of Jesus being on a “tree”, when speaking on each occasion to Jews, would remind them of what God had said here.

21:5  Of course the priest word was only credible if they always spoke the truth. In like manner every word that proceeds out of our mouths should be true else we have no credibility when our words are tried.

21:20   The Jewish leaders levelled a most serious charge against Jesus – Matt 11:19 – when they accused him of being a glutton. They were quoting this part of the judgments of God and saying that they applied to Jesus.

21     It is helpful to divide the chapter into its parts. Whilst they may seem unrelated if we consider them together the paint a picture of redemption in Christ.

:1-9      Concerning a dead body found near a city

:10-14   taking a captive woman in war

:15-17   right of inheritance – sons of two wives

:18-23   Concerning a rebellious son

Deut 21:10-14

“... And it shall be, if thou have no delight in her, then thou shalt let her go wither she will; but thou shall not sell her at all for money, thou shalt not make merchandise of her, because thou hast humbled her.”

This is a conditional clause God gave to protect the wife. The husband was not to “sell her” Often slaves received very cruel treatment (cf. Exo 1:11,12). God gave laws to protect the women from abuses (Exo 21:10,11; Num 30:9; Deut 22:13-21,28,29; Deut 24:1-4). “Let her go” clearly entails a full release, in this case, the marriage (cf. Exo 21:2-6).

21:8  It is almost as if the elders of the city near to where the dead person is found re presumed guilty. They are forgiven after they have denied all knowledge of the death. The point being that someone was guilty and until it was clear that the elders of the city nearby had no knowledge there is the presumption that they should have investigated the matter.

21:4 The word translated “rough” <386> is only so translated here. The word is more often translated “strong” or “mighty” the inference being that that the “valley Had never been sowed with seed.

21:3 The heifer that was to be used in this instance was in at least one respect similar to the Red Heifer. Neither were to have been used for work – see Num 19:3.

21:7 the elders not only dissociate themselves form actually being involved in the death of the person. They assert also that they have no knowledge about who was involved. It would be very easy to say “we have not done it” but far more difficult to say “and we don’t know anything about it” if they, like Pilate, knew exactly what had happened.

Total integrity was required.

21:8-9 Even in the case of innocence – when no one in the city near to the one slain was responsible for the death – the man’s blood was still counted by God as shed. So God forgave the inhabitants of the city even though they had done nothing wrong. It is as if it is presumed that those near to the dead body would bear responsibility until proved otherwise.

21:23 A hanged man is cursed by God.

Paul quotes this verse in Galatians 3:13 "Cursed is everyone who is hanged on a tree". Jesus, a sinless man, is cursed by the Law because of the mode of his death - crucifixion. God's response is to repeal the Law because, while it is holy (Romans 7:12) it nonetheless cursed a righteous man. It led to Christ but needed now to be replaced.

v.1 - There are other examples of songs - Isa.5:1, 1Kings 4:32. Was this a 'special' song - just one, or is it a collection of some, or all, of the one thousand and five? It is after a Song of Songs.

There is a list of quotations made from the book of Song of Solomon on the Study Site. Select 'Cross References' from the Topics Menu or 'Song of Solomon' from the Books Menu.

v.3 - The beauty of Jesus is such that he is loved by the pure. The concept of virgin is always associated with this unsullied purity. It is the state which we attain through love and the grace of God. - Matt.25:1-13

Picking up three of the links in John 4

We see that the woman coming to the well, despite being a Samaritan and not living with her husband, was a potential candidate for marriage to the Bridegroom.

ADVICE FOR LOVERS
In today's society there are too many people who have problems in their marriage and relationships. About one third of children at the moment come from a broken home. When Jesus said that in the last days people would be marrying and giving in marriage, I wonder if what he meant was that they would be getting married two or three times, and divorced in between. But there is a preventative lesson we can learn from these two chapters. None of us is perfect and if we let ourselves dwell on the imperfections of our spouse we will the ideas more and more, comparing them with others who begin to look more perfect than our spouse. Instead we should have the attitude of the lovers in this song. They saw in each other only the good things. They accentuated their positive attributes and eliminated the negatives. Build your spouse up in your mind as beautiful and lovely, someone to be desired - in the same way the lovers do in this song. I believe this attitude can go a long way to saving many marriages. Try it in yours.

:8 The maiden, not knowing the way, was advised to follow in the footsteps of the flock and remain by the shepherd - the pattern of how we should respond to the call of Christ. We do not know the way and so should follow in the footsteps of those faithful who are walking in the way.

1:9-14 The description of the woman draws on language used in the tabernacle - see the link above to the study site. But there is one piece of language from Eze 16:11 - the adulterous Israel - showing us that falsehood can often be paraded as truth.

V.7  The Groom is a shepherd, and he leads his flock to the green pastures of the Word.(Psa 23:2, John 10:27) Moreover, as a good shepherd, he provides rest and shelter for the flock while the sun is directly overhead. 

Solomon wrote these 12 Songs, which have been condensed into our 8 chapters. Chapter1 has the first Song from Song 1:2-8, where the Bride tells of her love for her Bridegroom. The 2nd Song runs from Song 1:9-2:7and is probably a conversation between Him and her. He tells her how much he admires her (Song 1:9-11), and she replies in Song 1:12-14 and says how well she has prepared herself for Him. Then He says she is beautiful (Song 1:15), and she says the same back to him (Song 1:16,17). There's a real, and pure, and genuine love between these two.
NB: I have taken much of this information from the book by Brother R.W. Ask (my copy undated).

1:4 When the king took the bride into his chamber is speaks of marriage. We are to be invited to the marriage supper of the lamb – Rev 19:9 – but only if we manifest the lovely characteristics of the bride seen in place in the Song of Solomon.

Song of Solomon: the Bible has 5 (5 is thought by many to suggest grace, mercy, and/or life) poetic books singing the story of Divine grace and mercy. The books are Job, Psalms, Proverbs, Ecclesiastes, Song of Solomon (is about the sweet intimacy of communion with Christ). On one level the Song of Solomon suggests allusions to his chief bride, the daughter of Pharaoh, but the more spiritual meaning is likely about Christ (the lover) and his bride (the beloved) being Jews and Gentiles in Christ. Some feel the book has 12 songs with the first 6 being the bride selected from Israel and the last 6 being the bride selected from the Gentiles with Christ being the Bridegroom for both. The first 6 songs are divided 1:2-8, 1:9--2:7, 2:8-17, 3:1-5, 3:6--4:7,4:8--5:1. Mansfield thinks these first 6 songs refer to the bride selected from Israel. The last 6 songs are divided 5:2--6:10, 6:11-13, 7:1-9, 7:10--8:4, 8:5-7, 8:8-12. Mansfield thinks this second group of 6 songs is the bride selected from the Gentiles as it essentially seems to be a repeated story from the first group of 6 songs. After these 12 songs there is a final prayer or epilogue .....Much of this was gleaned from The Song of Solomon by H.P. Mansfield p12,13,15,21-23.

1:9 The word ‘compared’ <01819> is translated ‘similitude’ Hos 12:10 when the prophet explains how God reveals Himself. We should, therefore, conclude that the Song of Solomon is presenting a picture. That picture is a revelation from God about a relationship.

1:14   The fruitfulness motif identifies the bridegroom with the fruitful land of Israel. As we read through the book be alert to similar language. It helps us to appreciate that this is not a simple love story but a parable of the love that the bride and her groom have for the inheritance promised to those who share Abraham’s faith.

The Song of Songs is generally attributed to the writing of Solomon, although some have suggested it might have been Isaiah who wrote it. This work, by Solomon, is ironic as it centres upon a true love relationship between one man and one woman. Solomon had 1000 wives and concubines, from different nations, who eventually became responsible for turning him to idolatry (1Kin 11:4). Hardly a true love story there! In fairness, Song of Songs was probably written before Solomon became old and was persuaded to become an idolater.

The true love story in this work is really an allegory between Yahweh and His people. By extension, it is the relationship between Christ and His ecclesia.

The sensual content and nature of this work makes some people uncomfortable. In fact, according to both Origen (185- 254 AD) and Jerome (347-420 AD), Jewish leaders would not let anyone less than thirty years of age read Song of Songs. Their reasoning was that a level of maturity was needed to understand the underlying import of the work.

FRAGRANCE OF LOVE

It was more than her good looks. It was more than the sound of her voice. It was her presence, her actions, her love and her spirit that attracted him. Though the room might be full of people, though he might lose sight of her and be listening to other people, he could sense she was close.

She said, "While the king was at his table, my perfume spread its fragrance." (Song 1:2) Just as perfume will catch our attention in a room full of people even though we cannot see it or hear it, so the beloved captured her man's attention as she spread the perfume of her love. Love is not seen in good looks, nor is it heard in the sound of a voice. Like a perfume, love is experienced. It is found in the good deeds, kind words, sacrifices, joy and faithfulness of another person.

The bride also describes her lover as, "a sachet of myrrh resting between my breasts." (v.13) He too, was spreading the fragrance of his love for her.

We cannot base our relationships on good looks, a great voice or physical strength. All these will fade. Instead, we need to commit to spreading the fragrance of love for each other each and every day. No matter how we look, the fragrance of kindness, goodness, joy and faithfulness will last a lifetime.

1:4 The woman who calls to the man to bring her into his chambers echoes the song of loves – Psa 45:15

V.1 The title represents the most excellent song (song above all songs).  The phrasing Song of Songs is a Hebrew idiom that expresses a superlative. Other like it includes:

-Holy of Holies meaning the most holy (Exo 29:37).

-Heaven of heavens meaning the highest heaven (Deut 10:14).  

-Lord of lords and King of kings meaning the supreme ruler (Rev 17:14).

The King in this song is ultimately Jesus, and the bride is His ecclesia.  Then this song is the most excellent song because no relationship is greater.

1:17 The Cedar beams echo part of the structure of Solomon’s temple – 1Kin 6:9

1:4    In saying ‘draw me’ we see words which are echoed later – Hos 11:4 – where God describes how He saved Israel.

1:6    That the children of the mother of the woman in Song of Solomon is rather like the way in which Psa 69:8 speaks of the way that Jesus half brothers treated him.

1:4  We should understand the phrase “we will be glad and rejoice” as speaking of the giving of immortality because that is how we see the phrase in Isa 25:9 when speaking of the reaction of the disciples on seeing the risen Jesus which is what Isaiah is prophesying.

1. Song 1:2 - "Let him kiss me" - bride is speaking (literally this is probably Solomon's chief bride, the daughter of Pharoah. Figuratively this is the multitudinous bride of Christ who came out of spiritual Egypt which represents bondage to sin and death. This bride has application to the ideal bride and the ideal ecclesia as a whole).

2. Song 1:2 - "for thy love is better than wine" - virgins are speaking (friends of the bride, bridesmaids, attendant virgins Song 1:3, individual members of the fruitful ecclesia of believers).

3. Song 1:4 - "Draw me" - bride is speaking.

4. Song 1:4 - "we will run after thee" - virgins are speaking.

5. Song 1:4 - "the king hath brought me" - bride is speaking.

6. Song 1:4 - "we will be glad" - virgins are speaking.

7. Song 1:5 - "I am black" - bride is speaking.

8. Song 1:5 - "but comely" - virgins are speaking.

9. Song 1:5 - "O ye daughters of Jerusalem" - bride is speaking.

10. Song 1:5 - "as the curtains of Solomon" - virgins are speaking.

11. Song 1:6 - bride is speaking.

12. Song 1:8 - bridegroom is speaking (literally Solomon, figuratively Christ, the ideal husband).

13. Song 1:11 - virgins are speaking.

14. Song 1:12 - bride is speaking.

15. Song 1:15 - bridegroom is speaking.

16. Song 1:16 - bride is speaking.

1. John 17:21;Gal 3:28;Eph 5:22-33 - together with Solomon's Song of Songs these express the union of marriage: the oneness that shall be experienced when the bridegroom/lamb marries the bride.

2. Song 1:1;1Kin 4:32 - the Song of Songs suggests it is the superlative of 1005 songs, excellign them all much like the expressions "King of Kings" and "Lord of Lords".

3. Song 1:2,4 - "thy love"<1730>.

4. Song 1:4 "upright 'love'<157>".

5. Song 1:5 - "I am black" (stressing her blemishes);  "daughters of Jerusalem" (some feel this represents the Israel which sought after the spirit).

6. Song 1:11 - "gold" (represents a tried faith 1Pet 1:7); "silver" (represents redemption).

7. Song 1:12 - to sit at a table with implies fellowship and "spikenard"<5373> was used by Mary to anoint Jesus (Psa 23:5;Matt 18:20;John 12:3).

8. Song 1:13 - "Myrrh"<4753> is bitter (the bitterness of death and being appointed for death Matt 2:11;John 19:39-40); "he" according to some is better rendered "it" and would then refer to the myrrh that shall lie all night.

9. Song 1:14 - "'camphire'<3724> in the vineyards 'of Engedi'<5872>" (Lev 16:5-6;John 15:5 - perhaps when put together this refers to Christ as a kid of goats used as a sin offering with his shed blood as atonement).

10. Song 1:16 - "bed"(<6210> perhaps refers to Christ's covered resting place of three days).

11. Song 1:17 - "house"(<1004> perhaps the house is the ecclesia); "cedar"(<730> can refer to purification, tenacious roots, etc.).

THE GOOD SHEPHERD

The Beloved

"Tell me, you whom I love, where you graze your flock and where you rest your sheep at midday. Why should I be like a veiled woman beside the flocks of your friends?"

Friends

"If you do not know, most beautiful of women, follow the tracks of the sheep and graze your young goats by the tents of the shepherds."(Song 1:7-8).

Her lover was a shepherd. He could have been a blacksmith, a carpenter, a priest or a merchant, but as a shepherd he would have had some beautiful personality traits. Shepherds were hard working. They worked long days and were on call at any time. As a shepherd, her lover was responsible for the safety, care, feeding and health of the sheep. He would do no less for his wife.

No matter how many sheep he had in his flock, he cared for them all, and they trusted him - they followed him anywhere he went, and they knew his leading would be best for them. He was compassionate - healing the sick, binding up the broken, searching for the lost, resting them when they needed rest, and providing for their needs. He would be sure to do the same for his bride.

What woman wouldn't want a man like him? What human doesn't need a Saviour like Jesus, the Good Shepherd?

Let's follow the tracks of those who have gone before us to spend time with and to grow in love with our Shepherd, our Lord Jesus Christ.

1:2      In saying “thy love is better than wine” we see a lovely relationship that should exist between God’s people and Him. It is contrasted with the way Israel turned away from God in the days of the prophets – Hos 3:1

THE PERFECT SPECIMEN

Later on in the Song of Solomon, we could get the impression that the beloved is the most beautiful woman in the world. I suppose I have always imagined her as the winner of the Miss World or Miss Universe competition in the context of the culture and time in which she lived. But in actual fact, she was not the perfect specimen of the female side of the human race.

In a culture where white skin, untouched by the sun was all the rage, she said, "Dark am I, yet lovely, O daughters of Jerusalem, dark like the tents of Kedar, like the tent curtains of Solomon. Do not stare at me because I am dark, because I am darkened by the sun. My mother's sons were angry with me and made me take care of the vineyards; my own vineyard I have neglected." (Song 1:5-6). In other words, she was sunburned, her hands had calluses, she was emotionally scarred, and she had not been able to take care of her own appearance. She was probably a lot like us.

Don't you wish you were the perfect Christian? Don't you wish you were supremely good looking? But most of us are neither. Yet the lover loved the beloved despite her flaws, and Jesus loves us despite our flaws. It was Jesus that gave himself up for us to make us holy, washing us with water through the word, to present us to himself as a radiant person without stain, wrinkle or blemish, but holy and blameless. (Eph 5:25-27). Our perfection will come through his grace.

 "The beams of our house are cedar" Song 1:17

The only other mention of "cedar beams" in scripture is in the building of the temple (see 1Kin 6:36), but the first mention of building work being done with cedar is David's house of cedar (see 2Sam 5:11, 7:2).

1:3    The only other place in Scripture where we read of ointment being poured is when Mary anoints Jesus – Matt 26:7, Mark 14:3, John 12:3

1:17   The “fir” echoes another element of the temple which Solomon built – 1Kin 6:15

1:6     In her moral state the “bride” of the song has been affected in a negative way by the sun. When immortalised this will not happen – Psa 121:6. This is not a comment on physical changes that will take place at the resurrection. Rather a spiritual lesson is being made. Namely that mortality will have no effect on the glorified saints.

1:3      Is our name “like ointment”? Clearly a compliment. The way in which we live gives off an “odour” – people see what we are like and form a judgement.

1:10     There are a number of links with the description of the tabernacle in the song of Solomon. The “chains of gold” echoes Exo 28:24 when the breastplate is described.

1:15      Is our “beloved” “fair” in our eyes? Do we want to spend time with him – in our reading scripture? Do we look forward to our fellowship with him in our reading and in our fellowship with our fellow believers?

In the book of Proverbs it speaks of two types of women. It speaks of the woman of wisdom and righteousness. It also speaks of a second woman, the adulteress or false enticing seductress that leads one down the path to spiritual ruin. Both women are attractive and share some similarities. The woman of wisdom calls aloud in the street, she raises her voice in the public squares (Prov 1:20-21). The false seductress meets those who lack judgment as the dark of night sets in (Prov 6:5-19). The next book after Proverbs in the Hebrew Tanakh is the book of Job. Job was a righteous man though God helped better educate him along with his friends.

I have generally thought of the woman in the Song of Solomon as the bride of Christ, spiritual Israel, etc. But recently I heard a different view. I'm not saying this different view is correct. But this differing view is that the woman in the Song of Solomon is not the righteous bride of Christ but rather the false enticing seductress that can lead one astray like Solomon's wives did him. In Song 1:5-6 - it mentions she neglected her own vineyards and it mentions her darkness. Darkness could be a good thing suggesting she was a woman tanned from spending her time being in the light of day. I see this darkness as possibly representing spiritual darkness. Race has nothing to do with spiritual darkness. We have the example of the righteous Ethiopian eunuch (Acts 8:26-39). Usually light represents righteousness though we also have leprosy which represents sin (Num 12:1-15). This woman in the Song of Solomon is likened to a mare harnessed to one of the chariots of Pharoah (Song 1:9) which makes me wonder if this is a reference to the bondage of sin and death. She says her lover to her is like myrrh which is a spice associated with death and burial (Song 1:12-13;John 19:39). Of course Israel and Jesus spent time in Egypt but the idea of harnessed possibly suggests bondage to Pharoah of Egypt and what he represents. The bride also comes not from Israel but from Lebanon and the fragrance of her garments is from Lebanon (when we think of fragrance or incense we tend to think of prayer, but the woman, her fragrance and her garments are all coming from Lebanon as opposed to prayers from Israel, Jerusalem, or clean bright fine linen referring to the righteous deeds of the saints Song 4:8,11; Rev 19:7-8). Where has your lover gone the friends ask (Song 6:1-2). It seems she is captivating Solomon with lips like a scarlet (referring to sin or lies to entice?) ribbon, her hair, money, tempting him to come away with her (Song 4:3; 7:5;8:11,12,14).

The next book in the Hebrew Tanakh is the book of Ruth, clearly she is the bride of wisdom and righteousness (Ruth 1:16) and in the line of Christ (Matt 1:5;Luke 3:32).

1:2 Some people, when under stress, find that alcohol dulls the mind and provides some relief for some time. As it is said “I am drowning my sorrows”. Such temporary relief cannot be compared with the love that God has for His children. The realisation that He is in control of all aspects of our life for our eternal good should help us to “weather the storms” that beset out lives knowing that He is working to develop a character in us which He will find pleasing.

1:7-8 we often meet dialogue in the Song of Solomon Here we have a dialogue. The woman asks “tell  me …”and the shepherd replies “If thou knowest not …” implying that the person asking the question should have known the answer. .

1:5-6 It is not all about outward appearance. The woman here speaks of her swarthy appearance due to exposure to the sun. But it is the “inner” person that is important. Interestingly the word translated “comely”<5000> is always used outside the Song of Solomon to speak of virtues to do with speaking or behaviour – not appearance. Typical uses are Psa 33:1, Prov 17:7, Prov 26:1

1:4 Do we want God to draw us towards Him, or do we find the prospect of forsaking the things we take comfort in so that we can be nearer in thinking to God and His son?

v. 8 Elymas (Barjesus) was a word of Arabic origin meaning 'wise'. He epitomises the wisdom of the world, which is foolishness with God., hence he is referred to in v.10 as the enemy of all righteousness. But remember - the sorcerers in Egypt were able to copy many of the wonders done by God with their enchantments. Ex.7:11-13. Let us therefore beware not to follow the wrong ways.

v.17-41 The use of a summary of Old Testament history repeats Stephen’s approach in Acts 7 and echoes a number of Old Testament passages where the history of Israel is used as a lesson for the people - Psalm 78 105 106 . Psalm 78 demonstrates that the history of Israel was a ‘parable’ inasmuch as it contained lessons that had to be learnt by those who experienced God’s hand in their lives. We should likewise see the hand of God at work in our lives. An enjoyable exercise in this section of Acts is to list the quotations from the Old Testament and follow up the quotations. This will develop a more profound understanding of the Old Testament teaching of the coming of Messiah. It will also help us to develop a Scriptural approach to our own exposition.

:20 - Here we see a period of 450 years applied to the judges. According to most estimates, the time which we think of as the Judges - from Othniel to Samuel is only 330 years (approx). If in fact you project back 450 years from the end of the 'reign' of Samuel as a judge, you arrive at the time when the Israelites came out of Egypt. So is Paul here telling us that Moses and Joshua were the first 2 judges?

13:5 Whilst today the word 'minister' <5257>is used to speak of someone who has a degree of importance the Greek for 'minister' here can also be used in a nautical sense to describe one of the men who was an oarsman on a battle galleon. It is not just one of the oarsmen, though. It speaks of one of the men who were on the lower deck, underneath other men who, like him, were chained to their seats. So this lower or under oarsman worked in the filth which was a consequence of his working environment. Not that Paul is saying that he travelled around with John as an oarsman in a battle galleon. Rather he is emphasising the lowliness of the "ministers"  in a situation where others would have seen being a "minister" as a high status office.

:3 The laying on of hands was not for the purpose of giving of the Holy Spirit. Those sending Paul and Barnabus wished to identify themselves with the work.

Moses was definitely a judge. In answer to the question above from v.20, in Ex. 2:14, God made Moses a prince and a judge. Ex. 18:13-22, is the clearest reference to the work of Moses as a judge.

It is not as clear regarding Joshua, but presumably, he followed in Moses' footsteps in this regard.

Moses, like our Lord, was prophet, priest, king, Deut. 33:5; judge, mediator, etc

V.50  It is important to note that it was always the Jews who gave opposition to the spreading of the Gospel. For the most part, the heathen authorities at this time did not oppose the apostles and those with them. It was certain individuals who opposed Paul, but they were not the rulers of the country nor the city. 

v.17 - Here we are reminded that it is God's prerogative to exalt, not our own (Matt 23:12), and that it is the humble and contrite and of low degree that he chooses for this (Luke 1:52).

Interesting that Elymas had opposed the Truth as Saul (Paul) had done.  He also received the same temporary set-back vs.10,11.  I wonder if he repented.

On his travels, Paul used the synagogues as a forum for exhortation.  As a Jew, he was welcomed to speak.  His welcome was eventually worn out, as the message of the Gospel became a threat to the establishment. 

 After preaching in the synagogue at Antioch, he exhorted in the synagogues at: Iconium (14:1); Thessalonica (17:1); Berea (17:10); Athens (17:17); Corinth (18:4); Ephesus (18:19).

13:15 I don't know whether it was usual to ask complete strangers to give the 'word of exhortation' in the synagogue. I doubt it. So we must conclude that Paul (Saul) was already known to the ruler of the synagogue in Antioch in Pisidia.

Paul came into prominence at Antioch as the result of the actions of Barnabas, and before long he was to increase still further. while Barnabas was to decrease. Note the events recorded in this chapter

So we see the leader gives way to his protégé, and Barnabas with complete lack of self interest is pleased and willing to have it so. We see here the quality of humility. The man who has done so much to bring Paul effectively into the Gospel work, now sees the day when he is supplanted by his companion. He might well have spoken again the words of John the Baptist "He must increase, but I must Decrease"

13:42 It reads as if there were gentiles in the synagogue as well as Jews. So it is not surprising that they wanted to hear more of the message by contrast to the Jews. The Jews would feel convicted by Paul’s words. The gentiles would appreciate that the gospel offered more to them than being Jewish proselytes.

Paul's address recorded in this chapter, and the speech of Stephen deal with the history of Israel, but Stephen is concerned with the Messiah, Moses, and the tabernacle, while  Paul, is only concerned with the major events, which led up to the coming of Jesus. Stephen shows that Moses is the mediator, Paul emphasises the kingly descent of Jesus.

13:41 The use of Hab 1:5 might seem an odd use of the prophet. The prophet was telling Israel that He was going to use the Chaldeans to punish the Jews. The relevance of the passage here is that God is going to do something unexpected (at least as far as the Jews were concerned) – He was going to call the gentiles to the gospel.

Paul and Barnabas set off on their first missionary journey. Going first to the island which was Barnabas’ home they preached there, and actually through God’s help they converted the deputy, or proconsul. What a blessing! Surely God was telling them that His new Christianity was intended for rulers as well as ordinary folk (Acts 13:12).  Then, on the second week of preaching in Antioch almost the whole city came together to listen to the Gospel
(Acts 13:44). God was really encouraging these two brave men.

13:4    Being ‘sent forth by the Holy Spirit’ means that specific direction as to where they should go had been given by a spirit guided teacher in the ecclesia.

V.20 The statement in this verse seems to contradict 1Kin 6:1. Thus, opinion is divided as to whether the 450 years pertains to the time before the Judges, or to the time of the duration of the Judges.

In this chapter we have we have the great shining forth of the gospel message, “unto the uttermost part of the earth” Acts1v8. We have a list of names which have nothing to do with a genealogy and one wonders what might be the significance of them. When we look at them they deliver a very clear message.

Acts 13:1 The Son of Rest [Barnabas (921)]has heard [Simeon(4826)] those in darkness[Niger (3526) blackness] and has sent his light [Lucius(3066)] giving comfort [Manaen (3127)] to those who desire him. [Saul (4569]

Saul and Barnabas were separated to do this work and when they sailed from Seleucia Acts 13:4  <4581> (white light) that light of the gospel shone forth. Acts 13:6-12 The Jew Bar-Jesus was blinded by pride, the perversity of his heart, but in others like Sergius Paulus <3972> little) whose heart was humble enough to receive it, it shone. The attitude of Bar-Jesus is reproduced on a larger scale by the Jews of Antioch,Acts 13:45 who for envy (pride) spoke, “contradicting and blaspheming”. They were blinded to the light, their hearts could not receive the gospel word. Acts 13:46-47“It was necessary that the word of God should first be spoken to you: but seeing ye put it from you and judge yourselves unworthy of everlasting life,lo we turn to the Gentiles. For so hath the Lord commanded us,saying, I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth”

               see also Isa 60:1-5, Luke 2:29-32, Phil 2:15,Prov 4:18,Matt 5:16

13:10-11 The opposition of Elymas the sorcerer to God’s righteousness and his subsequent blindness ‘ for a season’ matches Saul’s – later Paul’s – experience.

God (who can't die) raised Christ from the dead - Acts 13:30;1Tim 6:16.

Christ was seen by people before and after his resurrection but God can't be seen by people - Matt 14:13,19,20,21,22,26;Matt 15:29,30,36,38;Acts 13:31;1Tim 6:16;John 1:18;1John 4:12.

God raised Jesus His begotten son as prophesied - Acts 13:32-33;Psa 2:7;Isa 53:11-12;Mark 8:31;Mark 10:32-34.

God raised His son Jesus, who didn't decay, and will give him the blessings promised to David - Acts 13:34-35;Isa 55:3;2Sam 7:16,12,13;Psa 16:10.

David died and his body decayed unlike Christ's resurrected body which did not decay - Acts 13:36-37.

David never ascended to heaven, however Christ did - Acts 2:32-34;Psa 110:1. Psalm 110:1 reads - "The Lord [(3068) - 'Yahweh' - i.e. God ] said to my Lord [(113) 'adon' meaning 'sovereign/controller human or divine, lord, master, owner' i.e. Christ], Sit at My right hand, Till I make Your enemies Your footstool."

v 36 First Principles>Kingdom of God>Existed in the past
8. The Wilderness Journey from Egypt to Canaan was 40 years long. Exo 16:35 Num 14:33 Num 32:13 Deut 2:7 Deut 8:2,4 Deut 29:5 Josh 5:6 Neh 9:21 Psa 95:10 Acts 7:36 Acts 13:18 Heb 3:9,17. Go to Gen 12:1-5 for more about First Principles>Kingdom of God>Existed in the past

v 19,20 First Principles>Kingdom of God>Was overturned>History of fulfilment
1. The conquest of the land was followed by a period of the Judges Acts 13:19,20. This ended when the people rejected God and chose a king 1Sam 8:1-22
Go to Deut 28:49 to see more details of the history of Israel and its overturning.

V.1 Simeon was black (Niger means black).  He probably was a proselyte from North Africa. Lucius was a Jew from Cyrene (North Africa).  Perhaps Simeon and Lucius were associated in North Africa before they came east.

V.9 This is the first time that the name Paul is recorded. Saul (Hebrew Shaul meaning asked, sought).  Saul, the first king of Israel, was sought out to be the monarch (1Sam 10:21).

Saul in the New Testament was sought out by Jesus to work for Him (Acts 9:15). After taking Christ’s commission Saul used his Roman name Paul (Latin Paulus meaning little).  Perhaps, the new name signified to him humility as being not only new to the Truth, but also as being a former persecutor (1Cor 15:9). In 1 Cor 15:9 the word least (Greek elachistos) means short (smallest in size and dignity).  The name Paul fits this description.

Acts 13:22-23 First Principles>Sure mercies of David>King
This is an everlasting covenant sworn to David, and it did not take place in David's lifetime 2Sam 23:3-5 but there will be a future fulfilment Psa 89:3-4. Psa 132:11 is quoted in the New Testament and applied to Jesus Acts 2:30, Acts 13:22-23. This shows that Jesus will be the future King.
For more about the King, go to 2Sam 7:12-16.

13:23-31 Paul has been giving a potted history of God’s dealing with Israel and now he passes on to speak about John the Baptist and Jesus in the same context. There is no distinction between God’s work in the Old Testament times and in the New Testament times.

 13:1    Now the focus moves away from the land of Israel. Thus we see the expansion of the message. It has been preached to gentiles and Samaritans. Now we move outside the land itself.

Acts 13:29

"And when they had fulfilled all that was written of him, they took him down from the tree, and laid him in a sepulchre."

In "Figures of Speech Used in the Bible," E.W. Bullinger identifies the "they" who took Jesus off the tree as Joseph of Arimathea and Nicodemus, and further writes, "... It is the act, which we are to think of here, rather than the persons who did it. Hence the ellipsis." How revealing, though, considering Nicodemus, a Pharisee and ruler of the Jews, who came to see Jesus secretly (John 3:1-2), now openly confessed his discipleship!

"A MAN AFTER GOD'S OWN HEART"
This beautiful compliment, "a man after My own heart", is one that should characterize every person who wears the name of Christ. David was not only the ancestor of Christ according to the flesh, but he possessed many of the attitudes that were later perfected by Christ.

But what does this term mean - "A MAN AFTER GOD'S OWN HEART"?
In Jer 30:18-24 we read of Israel's restoration to Kingdon glory and in v.21, speaking of the Lord Jesus Christ, it reads - "their governor shall proceed from the midst of them ...for who is this that engaged his heart to approach unto me? saith the LORD"

Here is the greater David who engaged his heart unto GOD. The word "engaged" means to entangle or braid together. A wondeful picture of what we must do to be a person after God's own heart. We must engage our heart with the will of God and then as v.22 reads - We shall be a God's people.

13:5        Notice that even though Cornelius has been baptised and the gospel has been opened to the gentiles Paul and Barnabus are seen as speaking to the Jews.

Acts 13:51.

13:7     Paul, Barnabas and John Mark visited Paphos, on Cyprus.  They met the Roman governor (or proconsul) Sergius Paulus. In 1877, an inscription was found near Paphos, bearing Sergius Paulus' name and title of proconsul. Ten years later, his name was also found on a memorial stone in Rome. The stone records that in AD 47 he was appointed as one of the keepers of the banks and channel of the river Tiber. He held this office when he returned to Rome after his three years as governor of Cyprus. This discovery is really important for until recently – and still presented by critics – the very existence of Sergius Paulus was questioned.  So, even though the critics tried to discredit the accuracy of Acts we see that in a very precise details the record is accurate.

13:11 This sorcerer was a Jew and was perverting the word of God. His blindness, therefore, reflected what the prophet had spoken of Isa 59:10

Acts 13:47;Isa 49:6

13:29           Some may wish to debate whether the “cross” on which Jesus was crucified was a “stake” or a “cross” in the way in which the church depicts it. However there are a few occasions –  Acts 5:30, 10:39, 13:29, Gal 3:13 – where the word “tree is specifically used. It is important to note that on all these occasions the audience are Jews. Rather than debate what it was we should reflect on the way that the word “tree” is used when speaking to Jews – to remind them of the words of Deut 21:23

13:35   Whereas the phrase “Holy one” occurs a number of times in the Old Testament all occurrences in the New Testament refer to Jesus Mark 1:4, Luke 4:34, Acts 2:27, 3:14, 13:35, 1John 2:20

13:12  Whilst Sergius Paulus saw Paul’s miracles it was the “doctrine” that “astonished” him. This contrasts markedly with Elymas who could, by trickery, show signs but did not have a message – doctrine.

13:11  Whilst in some respects Elymas’ experience was like Saul – in particular the blindness, Elymas was in a different situation form Saul. This contract is seen in the way that he sought for someone to lead him. Saul actually had such a man – Acts 9:8.

13:51-52 Notice the contrast. The Jews opposed the preaching but the disciples rejoiced in what they heard. As Jesus indicated – Matt 10:35 - the gospel messaged divided people into two camps.

13:9 The name “Paul” puns on the name “Paulus” (v. 7). The significance of this is that the name “Paul” was a memorial of when, remarkably, for “not many mighty, not many noble” (1 Cor. 1:26) are called, a “deputy of the country” was converted, through the work of Paul. And consequently the name was a reminder that the Lord had said of him: “he is a chosen vessel unto me, to bear My name before the Gentiles, and kings …” (Acts 9:15).

13:50 Instead of refuting the things that Paul and Barnabas said they used subversion tactics seeking to alienate the “dignitaries” of the city.  That actually demonstrates that the Jews could not refute the reasoning of Paul and Barnabas and the gospel message

13:8-10 We should be in no doubt that those who oppose the gospel message are enemies of righteousness. For this is how Paul speaks of Elymas. There is no room for compromise in these things. Truth is truth and anything that opposes it is error – an enemy of truth.

13:15  The gospels Acts and letters give, almost incidentally, as insight into the way things were conducted in the first century. So we learn that public reading of scripture was a feature of synagogue worship. So it would seem probable that this practice was copied by the believers in the first century ecclesias.

13:52Notice the contrast. The Jews opposed the preaching but the disciples rejoiced in what they heard. As Jesus indicated – Matt 10:35 - the gospel messaged divided people into two camps.

15:30 We learnt – Acts 6:7 – that a great company of the priest believed. They would have been more conversant with reading and writing than many in the ecclesia. We might conclude that they were the men who copied out the letter recorded in Acts 15 in readiness for delivery to the gentile ecclesias.

13:23 Of [David's] offspring God has brought to Israel a saviour, Jesus

Paul's speech in Antioch speaks of God and Jesus as separate beings (13:23,30,34,37), Jesus as a man (13:38), and a descendant of David (13:23). There is no implicit or explicit reference to Jesus being God. Yet, according to Trinitarians, the Trinity is central to our understanding of Jesus. Paul gave no support to the idea of the Trinity.