Comments for May 5

v. 5 - Just one of a list of sundry laws. Apart from its significance for the evil of today's society (and this surely refers to full-scale sex change, rather than dressing up for a fancy dress party!) there is also the fact that this is picked up in 1Cor 11:4-7, and then the argument continues v. 8-15 - leading us to realise that this regards Christ and the Church.

v. 25 Notice that the woman is presumed innocent. She would have to raise the matter with the elders of course or else the matter simply would not be known. Interestingly the man is presumed to be guilty on the word of one witness - the woman. This contrasts with the normal provision 'one or two witnesses' for the simple reason that one would not expect there to be more than one witness.

v.7 - It seems that there are a number of quite surprising occasions when this idea of prolonging their days comes along. It begins with 'honour thy father and thy mother' where there is a promise of long life as a result, but it doesn't stop there. It seems that the keeping of God's law is a way to long life - but what of those who we know to have been diligent Bible students and great doers of God's law who we know have died early? Surely there must have been some of these then as well? The implication is that God is not offering long life now, but in the kingdom.

22:1 The teaching in the law regarding sheep going astray passes into Biblical use as a pattern of human behaviour. (Deuteronomy 22:1 Psalm 119:176 Isaiah 53:6 Jeremiah 50:6 Matthew 18:12,13 1Peter 2:25 etc:)

And is a basis for the parable of the 'lost' sheep. (Luke 15:4)

22:9 The command to not to sow different kinds of seed in one field was violated by Solomon (Ecc 2:5)

V.10  The animals mentioned here were of different size, and of different working ways. To yoke them together, would be an unequal yoking that would have caused discomfort to each, and interfere with the effective work of both. When dealing with being unequally yoked together we think of Paul's words to the Corinthians. 2 Cor 6:14 and the words of God penned by Amos. "Can two walk together, except they be agreed."

The laws of lost property (Deut 22:1-3) were very fair.  You must not pretend that you haven't seen it, or in our language, you must not turn a blind eye to it. God wanted all of His people to love their neighbour as themselves.

Vs.1-4 tells us clearly that we are our brother's keeper.

V.5 is really a concern about copying sexual perversion practised by the pagan nations.

V.7 teaches the correlation between God's mercy and prolongation of life.

V.8 shows that we are responsible for the welfare of others, especially those under our domain.

V.9 We labour in God's vineyard.  We can propagate one seed only, and that is Christ (Gal 3:16). 

V.10 Marriage or association with unbelievers is unacceptable (2Cor 6:14).

22:22,24                Again we see that evil is to be put away, like we saw in Deut 19 Fundamental principles need to be repeated if we are going to learn them.

22:1-4 These practical requirements that were laid upon Israel were the practical outworking of ‘thou shalt love thy neighbour as thyself’ Lev 19:18

Finding hidden advice in God's laws

While it is pleasant to think about God's care for all the animals, verses 6 and 10 are actually not concerned with animals. We know this because of Paul's comments in 1Cor 9:9 and 1Tim 5:17-19 which show us how to interpret the law of Deut 25:4. Paul makes it clear that although the letter of the law concerns animals, its lesson concerns us. So how should we apply these verses?

We don't have to look far for the answer. If the God fearing Israelite had been reading the law regularly he would have just read chapter 21. Here, in v10-16 are laws concerning taking a woman captive at war time and marrying her. This law in turn was an amplification of 20:13-14, which commanded the Israelites (in war time) to kill all the men but leave the women as spoil for themselves. If this command was carried out, there were presumably a lot of "surplus" women around.

If we now think about the animals spoken of in Deut 22:6-10, and think of them in terms of these women, we get the following lessons:

  - Don't take a woman and her mother together. Go for the young woman instead and let her mother go (v6).

  - Don't bring a captive from another nation and add her to your other wife, and expect them to get along! (v11)

  - Don't have children from two or three wives from different nations. The children will grow up despising each other, and God (v9)

  - And while we're on the subject. Wouldn't it be better for you to take a wife from your own people? (v10)

This is the beauty of the law. It keeps its jewels hidden from those who don't bother to look deeper into it, and reveals them to those who desire to search the treasures out (Prov 2:3-5)

22:9-11        These seemingly trivial laws – prohibitions about mixing seed, cloth and using two different animals to plough with have a powerful spiritual lesson. They teach separateness. So the farmer sowing or ploughing could, as he worked, think about his position before God. When making clothes he could think again about God’s call. On the other hand they could be seen as irksome rules. So whether one benefited depended on how one viewed God’s commandments. Irksome or to remind us of His holiness.

One of the things this chapter is concerned with is the distinction between male and female. Yahweh had instituted roles for man and woman which should not be confused. The pagan nations, on the other hand, wilfully crossed the male/female boundary.

The warning in v.5 stems from the pagan worship of Venus in which women donned armour and men put on women’s clothing, each taking on the role of the other. Later, the same warning of knowing the correct roles was given to the ecclesia. Sisters were told not to usurp the authority of brothers (1Tim 2:11,12).

The separation to avoid any confusion continues in the examples of vs.9,10,11. All of these were superstitious practices of the pagan nations.

22:5 The way in which gender specific clothing is introduced might seem to be just a casual lumping together of different laws. However this is not so. Here is structure to the Law and the things mentioned. Not helping one’s neighbour is, by implication, as abominable to God as the confusion consequent upon the violation of the command in this verse.

Vs.6,7 These verses show the care Yahweh takes in allowing His creation to flourish.  The mother bird would be freed to breed again and so continue the species.

Contrast the care of Yahweh with the attitude of humankind today.  It has destroyed valuable forests which have depleted the earth’s oxygen supply.  Many species have or are becoming extinct because of humankind’s actions through deforestation. There are other dangers such as air and water pollution which can directly affect both animals and humans and their food supply. And there are many other issues. The earth is an ecological mess because humans have not been good stewards of Yahweh’s property.  For our part, if we love Yahweh we will respect His earth.

It is only when Jesus returns that the earth will be restored to good health.   

v. 1-4 outlines the responsibility and duty of care towards brethren and their material possessions.  The phrases in these verses 'go astray', 'bring them again', 'restore', 'lost', 'found' and 'lift them up' draw our minds to our spiritual responsibility and duty of care to our brethren and sisters spiritual wellbeing, and joy of restoration.

Paul in his letter to the Corinthian ecclesia draws our focus to the spiritual lessons to be taken from the directives of the law 1Cor 9:9-10.

Deut 22:21,24;1Cor 5:9-13.

22:8 The 'building regulation' might seem unrelated to the earlier requirements about caring for the sheep of one's neighbour. However the requirement to protect those who venture onto the flat roof one one's house is based upon the same principle – loving one's neighbour.

22:19 The word ‘amerce’ is not a word used commonly in English today. The Hebrew word <06064> is elsewhere translated Prov 17:26  ‘Also to punish <06064> the just is not good’ which clarifies our understanding of what is being said here.

22:28-29         The way in which the man in this verse was to behave – marrying the girl and staying with her forever – indicates that our actions have consequences that we cannot shirk just as this man’s lust had lifelong consequences for him. 

Deut 22:13-19,28-29

Verses 13-19: The husband brought a charge of uncleanness against his wife in publicly accusing her of not being a virgin when they got married. It seems like he was looking for a reason to put away (shalach # <7971>) his wife because he was found to be wrong. His punishment according to the Law for his shameful and false accusation was that he was not permitted to ever put his wife away!

Verses 28-29: If a man seduced a virgin who was not engaged to another man, he had to marry her and was not permitted to ever put her away (shalach # <7971>). Some may look at this in abject horror, a rape victim forced to marry her rapist! In those days, a raped woman would never have been able to find a husband. She would have been doomed to childlessness. With no man to support her, she would have also been doomed to poverty. This Law was designed to protect the woman from an otherwise terrible future. The rapist’s punishment under the Law was that he had to pay the father, marry the daughter, and never permitted to get rid of her for any reason. He had to provide for her the rest of her life.

These punishments would make any man think twice before acting so foolishly!

22:30  This injunction was clearly broken by Absalom – 2Sam 16:22 in response to counsel from a man who used to give counsel as the oracle of God  - 2Sam 16:23.

22:10     One can hardly imagine a farmer trying to plow with an ox and an ass. However a principle is being taught –2Cor 6:14– two unmatched cannot walk together in a profitable way.

22:6-7  In this age when people talk about sustainability we see that God already knew this principle.

22:3      The law is teaching that one should not dissociate yourself from the difficulties of your brother. Israel, as is prophesied –Isa 53:3 – would hide themselves form Jesus’ suffering. We need to be careful that we recognise, and attempt to meet, the needs of our fellow believers.

Deut 22:28,29

“If a man find a damsel that is a virgin, which is not betrothed, and lay hold on her, and lie with her, and they be found: Then the man that lay with her shall give unto the damsel’s father fifty shekels of silver, and she shall be his wife; because he hath humbled her, he may not put her away all his days.”

The consequence for raping a woman engaged to be married was stoning (Deut 22:25). In this particular case, the rapist was spared for the sake of the woman’s security. He could never send her away, but had to provide for her all her life. This Law was not designed to force the rape victim into an unbearable relationship, but to secure her future and that of her children.

There was a precedent under the Mosaic law wherein a rape victim did not have to marry her rapist, and that is, if the father refused the marriage determining that his daughter could be provided for in a more suitable manner (Exo 22:16,17).

Our modern-day solution of aborting a child conceived through rape only compounds the horror. Those advocating such have their moral sensibilities seriously skewed.

22:1   The instruction here expands on what was said at Sinai – Lev 6:3

Deut 22:13-21

Here we have a law that protects the bride should her husband falsely charge her of impurity. If he was found to be guilty of false accusation, he could not send his wife away; he had to provide for her for the rest of his life (cf. 1Tim 5:8).  Imagine living with a husband who wants his wife dead, so he wouldn’t have to care for her, but it happens; that’s why this Law! I expect, though, it would be very hard to live with such a man. Josephus records that the Law allowed the woman to request a Judge for a divorce from her husband. The Judge would approach the husband, as he must give his full consent. The Scribes would then write a GET, a divorce document, and give it to the wife.

22:6  This law regarding birds and their eggs or young reflect what Israel were told at Sinai regarding an animal and its young – Lev 22:28

22:4 This injunction for Israel speaks powerfully to us. How often do we see a need? How often is there something that needs to be done for a fellow disciple and we ignore the need?

22:1-4 It is all too easy, when we see a need or something that needs to be done, to wait in the hope that someone else will meet the need. The teaching here is that once a need is seen then it is our obligation to try and meet that obligation, even if it looks as if it might last a while – until the brother returns in the cases spoken of here.

22:1,3,4  Three times the Israelite is told that he must not shy away from his responsibilities when he comes across a need. He should seek to resolve the problem he finds.

The same is true for faithful believers also. It is not good enough to see a need and then hope someone else will deal with it.

22:9 the command not to sow different seeds in the same location teaches the principle of separateness. In like manner the Law of Moses gives instruction on clothing – 22:11.

v.3 - The apple tree is not used very often, but it must represent the conception and life of Israel here, which is ceasing in Joel1:12 but is epitomised here in the glory of its birth and elsewhere makes the phrase 'apple of my eye' more significant - Deut.32:10, Ps.17:8, Prov.7:2, Lam.2:18, Zech.2:8.

v.9 Hosea speaks of the way in which Yahweh reveals his will [Hosea 12:10] speaking of 'similitudes'. Which is presented as 'is like' in the Song of Solomon. Song of Solomon 1:9 2:9 17 7:7 8:14 Which shows that the Song of Solomon is part of the 'ministry of the prophets' and is thus far more than a simple love story. It is a prophecy of the bride and Christ.

v.4 - We know this banner to be representative of Jesus, and we know that love is the ultimate aim in our relationship with God and with each other. This verse then is very significant in what it says. See also Psa.60:4, Isa.11:10, John 15:9-15, Rom.8:8-10, 28-39

2:8 Upon the mountains, echoing Judges 11:37 has the beloved like Jephthah's daughter, fulfilling her vow which was placed upon her by her father.

:2 In speaking of her 'love' as a 'lily' among the 'thorns' the maiden is correctly identifying Jesus as being very different from other men.  

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2:13   Jesus quotes the beginning of this verse Matt 24:32 to speak of rebirth of a nation. Maybe we should see in the relationship we see developing in the Song of Solomon a new beginning.

V.5-7  The love that she has already experienced from the Bridegroom causes the Bride to long for the marriage that will unite them completely and for ever. Meanwhile, so deeply does she feel the absence of her Beloved, that her heart aches for his presence.

V.5 The word flagons in the KJV means cakes of raisins.  The bride, in this passage, is being doted on by her husband with these wonderful delicacies.  Perhaps there is an echo here. 

Remember Abigail, the beautiful, virtuous wife of Nabal.  She appeased the wrath of David by presenting herself to him with delicacies, including cakes of raisins (1Sam 25:18).  Later, she would become the bride of David.  Abigail means joy of the father. 

And so we have Abigail the bride (ecclesia), who is the joy of the Father, having been separated from her foolish husband Nabal (world), betrothed to King David (Christ).

LOVERS COMMITMENT
 
"My lover is mine and I am his." (Song 2:16)
 
Throughout the Bible we often see the declaration God made about man and woman  repeated and explained.  "For this reason a man will leave his father and mother and will be united to his wife and they will become one flesh." (Gen 2:24)  But in the song of Songs we have a very practical insight into what it really means.   We would be all the poorer in our understanding of it if it were not in the Bible. 
 
'"My lover is mine and I am his."  In those few words uttered by the bride in the Song of Songs we hear of love, devotion, unity, commitment, sharing, the strength of the bond between those two people, self sacrifice, grace and selflessness.  What an outstanding relationship the lover and his beloved shared!  Their attitude of love is an attitude we can all replicate in our own marriages when we as a couple give ourselves wholly to God and then to each other.  Nothing and no-one else must come between that marriage bond, and with that attitude of, "My lover is mine and I am his," from both the man and the woman, nothing ever will. 
 
Let us also show the same loving and committed attitude toward each other in our marriages.  May we be an example for others to follow.

The 3rd Song runs from Song 2:8-17. The Bride starts by saying how He comes skipping over the hills towards her, and how He calls to her (Song 2:10-15), then in the last 2 verses she expresses her love and her longing for him.

2:4 In chapter 1 the bride was brought to the ‘chamber’ now she is taken to the ‘banquet house’. The bride groom wants his bride to share with him in his activities. Would we be happy with Christ sharing in our day to day activities now? If not then he will not want us to share with him.

2:3 In choosing to sit down ‘under his shadow’ the woman is saying that she wants to associate with the saving care of Him. The nation of Israel will do just that – Hos 14:7 – when they turn to Him

2:11   The imagery of a time when ‘the rain is past’ echoes David’s last words – 2Sam 23:4 – where he, in spirit, looks to the resurrection morn.

2:8 The beloved who comes skipping ‘upon the mountains’ is bringing glad tidings – Isa 52:7 – of peace to the betrothed woman.

V.8 The bride (ecclesia) talks about the bride (Jesus) coming back quickly to claim His bride (Rev 22:20).

V.9 Heaven always observes the faithful even while Jesus is away from His ecclesia (2Chron 6:9).

V.10 Jesus has returned to earth to bid His ecclesia arise. It is resurrection morning. This verse does not bid the faithful to come away with Jesus to heaven as some suppose. They link this verse with such others as John 17:4; Phil 1:23.

Vs.11-17 Following on from v.10, it is clear that Jesus has bidden His faithful brothers and sisters to refresh themselves in newness of life on earth.  It is the kingdom, a new spring where Eden has been restored.

2:15 The ‘fox’ is a metaphor for destructive influences attacking Israel. For example Herod – Luke 13:32

2:2   In speaking of the bride as a lily among thorns we see, in the context of a cursed earth, a precious blossoming plant.  This is how the saints are in the midst of a perverse nation.

2:10,13          The way that the woman is called to ‘come away’ speaks of a forsaking of what one has in favour of the bride groom – much in the same way that faithful disciples of Jesus are to forsake the things of this life in favour of serving him and his Father.

2:2       In speaking of the woman being a lily among thorns we see two metaphors used to speak of Israel. In Hos 9:6 thorns are used to speak of faithless Israel. In Hos 14:5 faithful Israel are likened to a lily. Thus we see the picture here in the Song of Solomon. The faithful woman in is the midst of a faithless Israel.

Intoxicating apples of gold.

Perhaps in v3 we see the origin of the idea that the fruit from the tree of knowledge in the garden of Eden was an Apple. Here we have the apple tree being likened to the most desirable of trees in the whole garden, which tallies with Genesis 3:6. Also the word "Apple" (Strongs no. <8598>) only occurs a few times in the bible, the first of which is in Prov 25:11-12. Here it is given as a symbol of wisdom and wise rebuke. Note that the tree in the garden of Eden was "desirable to make one wise". Lastly, the writer of both Proverbs and Song of Solomon was of course Solomon, the man famed throughout the world for his wisdom, therefore it was his wisdom that made him most desirable. This is emphasised by this verse:

"And men of all nations, from all the kings of the earth who had heard of his wisdom, came to hear the wisdom of Solomon." (1Kin 4:34)

The interesting thing here is what they came to him to hear. In the previous verse:

"Also he spoke of trees, from the cedar tree of Lebanon even to the hyssop that springs out of the wall; he spoke also of animals, of birds, of creeping things, and of fish." (1Kin 4:33)

Taking all this into account we can come back to the context of Song of Solomon and see that this is in fact what the symbol of the apple tree is telling us. It is the symbol of a wise man, able to instruct his woman in wisdom, and of her taking delight in his words:

"I sat down in his shade with great delight,
And his fruit was sweet to my taste."

If that sounds a bit far fetched, then perhaps it is only because we're so used to physical attraction and sexual intimacy being the drivers of relationships, led by our consumption of popular culture (films, books etc). But we need go no further than another example of Solomon's life to see this in action. Of all the things the Queen of Sheba found intoxicating about Solomon, his good looks never came into it. Here we have the equivalent to the above quote, enacted in real life:

"So Solomon answered all her questions; there was nothing so difficult for the king that he could not explain it to her. And when the queen of Sheba had seen all the wisdom of Solomon... there was no more spirit in her." (1Kin 10:5)

1. Song 2:2 - bridegroom is speaking.

2. Song 2:3 - bride is speaking.

3. Song 2:10 - "Rise up, my love, my fair one, and come away" - bridegroom is speaking".

4. Song 2:15 - virgins are speaking.

5. Song 2:16 - bride is speaking.

1. Song 2:1 - "lily" (white and perhaps represents purity).

2. Song 2:3 - the bridegroom is as a fruit tree bearing fruit that has words sweeet to the bride's taste (Song 5:16;Psa 119:103;1Pet 2:3).

3. Song 2:4 - "banqueting"<3196>, "house"<1004> - the house of the vineyard or the house of wine (Eze 15:1-8 describes Israel while John 15:1-6 describes Jesus with the branches as his disciples).

4. Song 2:4-5 - "love"<160>.

5. Song 2:7 - "my" was added to the original and if removed suggests the daughters of Jerusalem (thought by some to represent spiritually inclined Israel) should not artificially stimulate "love"<160> as sometimes happens with charismatic overly emotional types who appeal more to feeling than the Word. According to H.P. Mansfield "till he please" is better rendered "till it please" thus suggesting that love should be spontaneous, unfettered and real.

6. Song 2:9 - "roe or a young hart" (Deut 12:15;Psa 42:1;Isa 35:6;2Sam 22:33-34;Prov 5:19).

7. Song 2:9-10 - the bridegroom is just outside the bride in her house and tells her "my love"<7474> to arise and follow him (to the place of judgment?).

8. Song 2:11 - winter is past so it must be spring, the season when things come to life (i.e. resurrection).

9. Song 2:12 - "of birds" was added to the original and should read, "the time of the singing is come" (Psa 96:1).

10. Song 2:12 - "turtle"<8449>.

11. Song 2:12 - "our land" - a shared everlasting posession (Gen 13:14-15).

12. Song 2:13 - the fig tree is a common symbol of Israel.

13. Song 2:13 - similar to verse 10 we have "Arise, my love, my fair one, and come away".

14. Song 2:16 - "feedeth"(<7462> can mean various things including shepherd) among the lilies (i.e. that which is white and pure).

15. Song 2:17 - "Until"<5704> is probably better rendered "When".

2:5      “flagons” develops the idea seen in  1:1 and Hos 3:1.  The desire here is to be faithful to God which is contrasted in Hos 3:1 with Israel’s departure from loving God. 

LITTLE FOXES

At certain times of year, we have problems with possums coming into our back garden. Our garden must be tasty, because the possums come along, eat the fruit off the trees, the vegetables out of the veggie garden, and leave a mess. Branches are broken, plants can die, and fruit is stripped.

Apparently the pests in vineyards are foxes. If there is no wall around a vineyard, the foxes can get in and they eat away the new growth and budding bunches of grapes, destroying the crop for the year.

Solomon knew all about foxes and other pests in the garden. So when he wrote his beautiful poems about the relationship of a man and a woman, he wrote: "Catch for us the foxes, the little foxes that ruin the vineyards, our vineyards that are in bloom". (Song 2:15).

Catching foxes or possums is not my idea of a romantic thing to do! But Solomon was making the point that it is small creatures that ruin a beautiful vineyard, and it is also small problems that ruin a relationship.

The little foxes in courtship or a marriage are things like resentment, anger, past relationships, non communication, unrealistic expectations, and maybe even parents on occasions. The little problems need catching early so that they don't destroy the beautiful crop that the relationship could have later on.

So let's determine what the foxes (or possums) are in our relationships, catch them, and deal with them.

2:14     Being in the clefts of the rock is like Moses – Exo 35:21 and Elijah – 1Kin 19:3. On both of those occasions the one in the clefts of the rock heard the word of God.

2:7     This is the first of a number of occasions when a charge is given to the daughters of Jerusalem. The others are 3:5,8, 8:4

2:7   The language here is very similar to Song 4:6 – looking to a better time that the present.

2:2     In Scripture “thorns” are never presented in a good light but the “lily”, on the other hand, if a beautiful flower. Is this how we are seen? Are we seen as the “lily” or the “thorns”?

2:3       The shade provided to the woman was not just convenient. It was a “great delight” and his taste “sweet” Do we simply see being in Christ as “convenient” or is it a great delight to us? Do we take delight in the things of God or have they, over time, become rather matter of fact?

2:10 Are we ready to drop everything when Christ returns? We might say “yes” to that statement. However in reality the answer is seen in our commitment now to the things of God. We can hardly say that we would say “yes” if we are not that committed to spending time with our fellow believers.

2:3 For most of us cannot really appreciate the value of shade. In Israel, especially in Summer, shade is essential. Thy physical shade provided in intense heat is used here to speak of the care the Father and His son provide against the intense stresses of life. It is difficult to appreciate this. Maybe in times of severe stress we might appreciate the comfort of fellowship with God. This feeling is something that we need to develop so at all times we appreciate the fellowship of God.

2:3 Most of us cannot really appreciate the value of shade. In Israel, especially in Summer, shade is essential. The physical shade provided in intense heat is used here to speak of the care the Father and His son provide against the intense stresses of life. It is difficult to appreciate this in the temperate climate we have. Maybe in times of severe stress we might appreciate the comfort of fellowship with God. This feeling is something that we need to develop so at all times we appreciate the fellowship of God.

2:4 the “banner” is a way of speaking of the qualities of the man spoken of. How would people describe our “banner”?

2:13  “arise my love …” is the invitation from the one who represents Christ. We must answer for ourselves how willing we will be to go with him when he returns.

14 v.3 - boldly - This describes the way that we must be today - in an evil world (as we certainly are). Let us not be frightened to speak out for the Lord. In fact let us, like them, seek out opportunities to do just that. ch.13:46, 18:9,10. The other point from this verse is the length of time. This wasn't just a quick one-night special effort in a village. Compare also ch.18:11, 19:10, 1Cor.16:8,9

14:10 This is the second lame man that has been healed according to the Acts of the Apostles. The first being the man sitting at the 'beautiful gate' (Acts 3:7) Making the lame to walk was one of the signs that God was with Peter in his work. [Luke 7:22 shows that such miracles were to be a sign to convince John the Baptist that Jesus was Christ.

Chapter 15 The issue of Jew and Gentile in the ecclesia raises its ugly head again. Paul was not the only Pharisee who believed. However those in Jerusalem wished to impose the law on the gentiles. In the ensuing discussion. Peter's appeal [Acts 15:7] seems to indicate that the Jews already knew of Peter's experience with Cornelius. In encouraging the brethren to reflect on the work of Jesus notice the order [Acts 15:1] 'we shall be saved, even as they.' The emphasis being that the gentiles were saved by grace, not the law of Moses. So a letter was sent [Acts 15:20] which laid some constraints upon the gentiles but did not require them to keep all the details of the law of Moses. Thus an accommodation was reached which pleased all - at least in discussion though the problem is to raise its head again. Thus 'compromise' is possible on non fundamental issues. The prime focus is the unity of the body of Christ' and this decision had that as its main focus. Notice that the letter was sent to specific ecclesias - those which had been involved in the problem [Acts 15:23] 'the Gentiles in Antioch and Syria and Cilicia:' A lesson for us. Only involve those who are directly affected by any ecclesial problem

14:15 As a consequence of healing the lame man Paul and Barnabus were showered with honours by the people. This was in stark contrast to the persecution that they experienced in Antioch recorded in Chapter 13. Lesser men would have accepted the honours. Not Paul and Barnabus - as a consequence they were persecuted - Paul was actually stoned - in Antioch as well.

15:16 Peter's use of Jeremiah 12:15 and Amos 9:11 again forces the point that the gospel relates fundamentally to the promises of David - in fact it is the promise of the restoration of the house of David that is used to show that the gentiles would be called.

NOT TOO DIFFICULT

The law of Moses was full of rules and regulations to control just about every aspect of everyday life. To those who tried to keep it, it became a burden and they became in bondage to it. But the life in Christ should not be like that. When the early believers discussed this, James said, "We should not make it difficult for the Gentiles who are turning to God." What he was saying was that we do not need to burden ourselves down with lots of rules and regulations because in Christ we are governed by principles rather than rules. However, he did say that there are four things we would do well to avoid.

1. We should abstain from food sacrificed to idols.
2. We should abstain from blood.
3. We should abstain from the meat of strangled animals.
4. We should abstain from sexual immorality.

These are four simple rules that it should be a pleasure to keep. The rest are summed up in one word, Love. So let's not burden ourselves with rules upon rules of how to live a Christian life, but make the walk easier for each other with encouragement in love.

14:1-2 There are three groups of individuals here

• Jews Hebrew speaking Jews
• Greeks Greek speaking Jews
• Gentiles Those with no Jewish blood.

So the unbelieving Jews sought the help of non Jews to undermine the preaching of the Gospel to Greek and Hebrew Jews. How would this happen?

Jewish believers still had problems with the idea that gentiles should accept the faith. Maybe these gentiles were encouraged by the unbelieving Jews to emphasise the non exclusive nature of the gospel message.

15 - The events of the first few verses relate to matters in the ecclesia at Iconim and Antioch (Acts 14:21) Antioch is about 230 miles from Jerusalem so these brethren travelled quite some distance to stir up this matter about circumcision.

14:15  This is Paul's first address to a purely Gentile audience, we notice a different approach and tact. He opens in a polite way with "Sirs" and then humbles himself in their sight by stating that there is no difference between them, the people, and himself and his companion. They are both of a similar nature. Then he takes the opportunity to preach the Gospel. In this, he starts with the Creator and His creative works. This they could believe. He had come to tell the people about this God.  

14:2,5 The persecution seems to have followed Paul and Barnabus as they travelled. They move from Antioch in Pisidia and are now in Iconium - the chapter division is not really very helpful here.

15:14 Peter is variously called 'Peter' 'Simon' and here 'Simeon' - why the differences? Maybe James, on this occasion - the only time Peter is called 'Simeon' is to encourage the audience to listen to what Peter had said about Cornelius - 'Simeon' means 'hearing'

14:8-10 - We cannot help being overawed by these miracles  Here is a man who we are told had never walked.  How many months did it take you to learn to walk?  This is the power of God - very different results from those today who claim such power - at least in my experience.

14:9 Paul concluded that the lame man had the faith to be healed and so was healed.  Contrast Paul's healing with the lame man healed by Peter (Acts 3:7).  In that case, there does not seem to be a pre-requisite of faith on behalf of healed man.  Is it implied?

14:14 The title of "apostle" was not confined to the twelve, for it is here applied to Paul and Barnabas. The meaning of the word is "one sent" and Paul and Barnabas had been sent by the ecclesia in Syrian Antioch. In addition Paul had been sent by the Lord Jesus Christ and by God. Gal. 1:1

14:1-4 We might think that the opposition of the Jews to the preaching of the gospel would have been a great hindrance to the furtherance of the gospel. However the converse was the case. The opposition raised awareness of the preaching of the Apostles. Consider. A preaching effort is planned in your town. The local media makes no comment. The only advertising and exposure that is had stems from our own advertising. Conversely the effort becomes a focus of attention for all the local media, it gets an airing in the local press with letters to the editor for weeks and criticism on local radio from all quarters. Clearly the extra publicity which we might consider to be unwanted actually increases our effectiveness in getting the message noticed.

15:18 In saying ‘known unto God are all His ways’ Peter highlights that the brethren do not necessarily know all His ways – without directly making this point. An example of careful reasoning which, rather than criticising individuals highlights a principle to which all would assent.

15:37 Luke gives us no indication as to whether he thought Paul or Barnabas were right or wrong. The addition of the surname helps identify John Mark beyond any doubt, but it shows also us that from the point of view of Barnabas, there was a family connection there. However it is not stated who was right and who was wrong. The one thing we are certain of was: that it was the will of our Heavenly Father that two teams go out about the work that was to be done.

15:3  In saying that Paul and his company was ‘brought on their way by the church’ we learn that the ecclesia associated themselves with the matter to be discussed in Jerusalem.

These four towns, Antioch, Iconium, Lystra and Derbe, were probably the towns of Galatia. Paul went through the towns twice, first of all with great preaching plus opposition, then he retraced his steps and encouraged the new believers. They would see his bruises, and realise that preaching the Gospel wasn't easy. He encouraged them, and they were willing to help him with everything they possessed (Gal 4:13-15).

14:28 The disciples referred to here are the new converts who, being students of Paul and his company, were in need of guidance. A dynamic change was overtaking the ecclesias wherever they may have been. Opposition from the Jews was becoming more active and, in the course of time, the Gentiles would join in the witch hunt and persecute the believers. The new converts needed all the strengthening that Paul and Barnabas could provide for them. There was also the danger of false teaching entering the ecclesias.

14:6     In fleeing from persecution Paul was following the advice  of Jesus – Matt 10:23.

15:37-41 Paul (meaning little), the Pharisee and Roman citizen from Cilicia, and Barnabas (meaning son of encouragement), the Levite from Cyprus, initially made a great missionary team.

However, there was a strong disagreement over Barnabas’ cousin John Mark. It could not be resolved and so Paul and Barnabas went their separate ways. No anger or ill-will is inferred in their parting.

It shows that brethren can work together on the same project, but sometimes circumstances dictate that it be better if those same brethren work in different parts of the vineyard. This is a commentary on the inadequacy of human nature and not on the common spiritual goal.

14:22 The experience of Paul before his simple statement that the kingdom is entered through tribulation indicates what the believer should expect. In contrast to the pleasant message of some Christians who would have one believe that success and wealth will follow from a belief in Christ the Bible truth is rather different. Of course the idea of wealth and happiness flowing from a belief in Christ is an appealing concept. However it is wildly at variance with Jesus’ own experience.

14:13 Jupiter was the Roman god equivalent to the Greek god Zeus.  Jove is another name for Jupiter. There is a British expression of surprise: By Jove! This would never be uttered by true followers of Christ who do not swear by false gods.  Mercurius (Mercury), the Roman god was equivalent to the Greek god Hermes.

15:20 The Gentile converts were advised to follow four recommendations:

1) To abstain from meat offered to pagan idols, so as to avoid the remotest involvement in pagan practices.

2) Sexual immorality of all sorts was rampant at this time. Prostitution as part of temple worship (e.g. for Venus) was common.  Converts were to shun these practices.

3) Animals that were strangled retained their blood. These animals were to be avoided in respect of Gen 9:4.

4) Blood was to be avoided as in the third recommendation, but also in the taking of blood, such as manslaughter and murder. Unfortunately, some groups have taken the last recommendation as a reason to refuse blood transfusions. This is a regrettable misunderstanding of scriptural intent. That unfortunate belief can, needlessly, put some people’s lives at risk.

14:17 Paul’s appeal to the way in which God cares for us in providing the seasons in nature is a proof that God is at work in our lives. He maintains the environment in which we can grow to be like Him.

14:12    Doubtless we presume that Paul did most of the preaching as we do not read of any of Barnabus’ words. However the little detail here confirms that presumption.

Acts 15:38

“And Barnabas determined to take with them John, whose surname was Mark. But Paul thought not good to take him with them, who departed from them from Pamphylia, and went not with them to the work.”

“Work” here is ergon <2041>, "to work." We find this same word, ergon in Acts 13:2, and Acts 14:26. In Acts 14:27, this “work” is summarized to be the work of preaching to the Gentiles. Luke wants us to understand that the focus of the mission in Acts 13 and Acts 14 was on the Gentiles. From this it is reasonable to conclude that John Mark, a resident of Jerusalem (Acts 12:12,25), struggled, as Peter had, with the offer of the gospel to the Gentiles (Acts 10:1-11). This is why Paul was unwilling to take him on their second missionary journey (Acts 15:36-41).

It may well be that when John Mark went back to Jerusalem (Acts 13:13), and discussed with the ecclesia Paul’s “work” among the Gentiles, that this incited several of the Jerusalem ecclesia to descend on Antioch in hopes of straightening out the ecclesia, if you will. This ultimately brought about the keeping of "these necessary things” (Acts 15:1-5, and Acts 15:24-29).

This seems to fit well with the literary development of the book of Acts, and the beginning of their mission to the Gentiles. 2Tim 4:11 happily suggests that John Mark got over his problem with the Gentiles, and that Paul got over his problem with John Mark.

14:18   So steeped in their error the people wanted to honour Paul and Barnabus. However they did not want that – despite the fact that many would love the adulation of the people – and it seems that it was quite a task to prevent the honours being given to them.  Of course if Paul and Barnabus had accepted the honours ‘to keep the peace’ so to speak the effectiveness of their message would have been lost completely.  Do we ever compromise our position and in so doing make it more difficult to present the truth of the gospel message?

14:4-5                  The gospel actually does divide people into two classes. Those who will listen and those who will not and they tend to be violently opposed to each other.

 Acts 15:36-41.

14:21-23         There is more to preaching the gospel that just setting forh the message. Those who have accepted the gospel need to be nurtured. Here we see that Paul clearly has this in mind when he returned to the ecclesias and then set up elders to take care of the new ecclesias. 

Notice that in 14:19 the Jews are trying to stop the Gospel spreading through violence, while in 15:1 they have discovered that subtly introducing error is way more effective. In our day we do not have open violence against "the way" that Paul and Barnabas taught, but an abundance of subtle errors that have been introduced to turn believers away from the true gospel. Beware of subtle doctrines like this that bring you back into captivity to the law.

15:1    Clearly those who came from Jerusalem to Antioch to try and lay down the law had not been sent by the apostles. They were a self appointed group. Doubtless they saw it as their job to maintain the purity of the gospel – but they were wrong. We do well to realise that just because we feel strongly on a topic it does not follow that we should ‘do our own thing’ without the approval of fellow believers.

15:11  Whilst we are very familiar with the teaching that salvation is though grace it is helpful to realise that this statement – the first time mentioned – is a direct response to the teaching that believers need to be circumcised.  We should consider whether the teaching about circumcision is being addressed whenever we come across the idea of salvation by grace in the rest of the New Testament.

15:36    In suggesting that they went back to places where they had preached the gospel Paul was, in effect, suggesting that they went back to places where they had suffered at the hands of men. So we see the needs of the new believers took precedence over their own comfort,

14:13  The treatment that Paul and Barnabas received here is in marked contrast to their treatment in Iconium which is recorded in the earlier verses in this chapter. However we must conclude that this treatment was no more acceptable to Paul and Barnabas than the persecution that they had received.

15:12  In speaking of the “miracles and wonders” that they had done Paul and Barnabas are saying quite specifically their work was authenticated as was Jesus’ quotingActs 2:22

Acts 15:16-18

The book of Acts is attributed to Luke, though this is not stated. But, by comparing Luke 1:1-4 with Acts 1:1-3, it seems to indicate Luke is its author.

The LXX reads: “In that day I will raise up the tabernacle of David that is fallen, and will rebuild the ruins of it and will set up the parts thereof that have been broken down, and will build it up as in the ancient of days; that the remnant of men, and all the Gentiles upon whom my name is called, may earnestly seek me, saith the Lord who does all these things.”

Luke is quoting Amos 9:11,12 from the Septuagint, but the Masoretes rendered it as saying the house of David (Israel) will possess the nations, and so translated by numerous other versions.  The Masoretes in their translation as read in the Masoretic Hebrew Bible completely robs the meaning Luke intended when he quoted Amos! With all the controversy, which version should we accept?

We need to consider that the LXX translation of the Old Testament predates the Masoretic translation by several centuries, and would have used ancient Hebrew texts dated before Christ, and it was affirmed by Christ and the apostles to be Holy Spirit inspired, as evidenced by their direct quotes as written in the LXX. There was no Masoretic text in their day! The LXX is not a “bootleg” edition. It was approved by the High Priest and the Sanhedrin in Jerusalem, as well, at that time.

We need to study the history of how the Masoretic text came to be and then decide for ourselves. It is not as they say or claim, and a careful study and research will reveal this. In the book, Rabbi Akiba’s Messiah, by Daniel Gruber, Biblical Researcher, 1999, we learn that a subsequent new Greek translation was done by Akiba's pupil Aquila and was completed in 128 AD. It was a Greek version of what is now called the Masoretic text and that the Masoretic text must have been Akiba's rabbinic version of the Hebrew Old Testament. All existing texts which were in accord with the LXX used by the Christians were then burnt. “The Rabbis decreed that even a Tanakh scroll should be burned if it was written by a [Christian]. Rabbi Akiba said: ‘One burns the whole thing, because it was not written in holiness.’ Thus the process called the Council of Jamnia gave us the Hebrew Masoretic text in opposition to the paleo-Hebrew which gave us the LXX.” (Emphasis mine)
“Akiba's opposition to the [Christians] led him to sponsor a new rabbinical Greek Bible and a rabbinical, colloquial Targum [commentary]. It also led him to alter Pharasaic tradition. In his efforts to bring Jewish life under rabbinic authority, Akiba was consistent and relentless. Sometimes Akiba intentionally held to certain doctrines just to contradict the beliefs of the [Christians], as he had done in his struggle against Gamaliel.... He put the oral law in writing to increase his leverage against the traditional rabbis.”
“Rabbi Akiba and others at the Council of Jamnia denied that Jesus of Nazareth was the long-awaited Messiah. The Christians, however, had been using the Scriptures to prove that Jesus was the Savior, the Messiah. Thus, it was either the Council of Jamnia itself or a group related to or supported by them who literally re-wrote the ancient Scriptures. The most obvious thing they did was to write them in a more modern Hebrew type. The ancient, or Paleo-Hebrew was more like script and the modern Hebrew which they used was and is comprised of the square characters we see today. However, that was not all they did. They quietly changed a number of the prophecies used by the Christians so they would not appear to be fulfilled by Jesus, or at least not match what was being quoted in the Christian writings. They also, for a rather strange reason, chose to shorten the genealogies in Gen 5 and Gen 11, effectively chopping off over 1300 years in total.”

Akiba proclaimed Bar Kochba as their Messiah. The “Council” of Jamnia was more like a synod with a group of Jews gathering together to finalize their Hebrew text canon from which all Christians were excluded. I also present the Jews view of the “council,” read here: https://blog.israelbiblicalstudies.com/jewish-studies/jamnia/

The Masoretic text was declared authoritative by Jacob ben-chavim ibn Adonijah, who carefully sifted through and arranged all the previous works and published it in 1524! Now we know why the Masoretic text and most of all the other Bible versions, including the Greek ones, do not tally with the LXX! Clearly, there has been a lot of tampering and changes by the Masoretes, which the other versions followed, trusting more in the Hebrew version than the Greek LXX!

Another example: Paul, in Heb 10:5 quotes from the LXX, Psalm 39:6, but Psa 40:6 in the MT, as well as other versions, including the 1611 KJV! They changed “but a body thou hast prepared me” to “mine ears hast thou opened.” Thus, any implication to the Messiah was deleted, a clear evidence of their bias.

GROWING TOGETHER

Can you survive all on your own as a Christian without meeting with other believers? Yes, of course you can, but it will be much harder than if we meet together and are regularly encouraged to keep our faith.

Here is an example of what can happen when we all meet together. Paul and Barnabus had been on a missionary journey and they had finally arrived back in Antioch."And when they arrived and gathered the church together, they declared all that God had done for them, and how he had opened a door of faith to the Gentiles." (Acts 14:27).

I am a hundred percent sure that the people that were gathered there that day would have been greatly encouraged and motivated. Their faith in God would have grown, their joy would have increased, and they would have found new love in their hearts for people they had never even met before. We don't get that sitting at home!

So let's make a point of meeting together to encourage each other. Be prepared to share with others what God has done for you during the week. What ways have you seen him work in your life? Answer prayer? Or what gem have you found in reading his word?

Let's grow each others faith, hope and love in our times together.

15:30  the letter to the gentile ecclesias is one New Testament document which we have that is embedded in the Acts of the Apostles.

14:11 The statement, “The gods are come down to us in the likeness of men”, is the argument used by Trinitarians of Christ: `he is God come down in the likeness of men’. Paul and Barnabas of course were “in the likeness of men”, as was Christ: “and was made in the likeness of men” (Phil. 2:7). But that was because they were men. Their response shows how to counter Trinitarians. They say they that they are “of like passions” (Acts 14:15), proving they were actually men. The Greek for “like passions” is homoiopathēs <3663> and a related word, sumpatheō <4834>, is used of Christ: “touched with the feeling <4834> of our infirmities” (Heb. 4:15). Thus Christ is a man. 

15:30   the letter to the gentile ecclesias is one New Testament document which we have that is embedded in the Acts of the Apostles.

15:4 “received of the church” is a clear indication that Paul and Barnabas were welcome among the believers in Jerusalem even though they had been preaching the gospel to and baptising gentiles. Baptising gentiles was now acceptable. However the problem that now looms its head is the question of the relationship of those gentile converts to the Law of Moses. This is the next really big problem that the apostles had to address.

14:6 Going to “Lystra and Derbe” is a summary. Clearly they went to Lystra first and then on to Derbe - :20

Acts 14:17

“Nevertheless, he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons…”

“According to this, Paul expected ordinary intelligence to be able to see evidence of God’s goodness in the beneficent appointments of nature. There is no doubt that in this Paul was in the right… Taking nature in its totality, beneficence is distinctly visible on its face, and therefore a contriver of good.

Now, if Paul expected unenlightened men, in the pre-apostolic age, to discern evidence of God’s existence and goodness in the beneficent aspects of nature, what would he not expect of our generation with so many more materials for conviction? … Have we not the Jews in our midst, dispersed in all the countries after centuries of tumult and confusion, as declared by the prophets (Isa 43:10-13); [Jer 31:10]? … Are they not witnesses for God and helpers to our faith?

And what of the Gentiles? Has God given us no witnesses in them? Have we not in their history the evidence of a sure word of prophecy—quite apart from the events which are so powerfully stimulating our hopes in this the time of the end? Have events for ages not run in the groove marked out for them in ‘things revealed unto Daniel,’ and in the vision signified to His servant John? … Hath not God given us ‘witness’ of Himself in the accomplished history of the Gentiles?

And what shall we say of Christ? No man can obliterate this living footprint of God on earth…  they cannot deny him as a fact of history… Is it not natural for us to unite in the question put by his neighbours: ‘Whence hath this man this wisdom and these mighty works?’ And is it not equally natural for us to say with Nicodemus who visited Jesus by night: ‘We know that thou art a teacher come from God: for no man can do these miracles which thou doest, except God be with him?’  Verily if God left not Himself without witness, in giving us rain from heaven and fruitful seasons, He has almost forced Himself into our presence in the gift of His beloved Son, the true and faithful witness, who came not in his own but in his Father’s name, glorifying Him on the earth and finishing the work which He gave him to do.

Finally, what can a man say about the want of evidence, who possesses the Bible? … The existence of the Bible itself becomes at last an all-sufficient witness for God, even without the external testimony at which I have glanced. The Bible cannot be accounted for on any theory that supposes a merely human authorship. This, the strongest witness for God, is the last perhaps to be felt in its fulness of force, on account of the slowness of the process which leads to its apprehension, which is the complete acquaintance of it for years, and the corresponding acquaintance with the ways and thoughts of man obtained by experience. When, however, this witness is fully apprehended, faith is established on a rock nothing can move.”

Robert Roberts, A WORD IN SEASON – Remembering Christ Acceptably, pp. 155-161 (highlights and underlines added).