Comments for September 1

v.6 - The word 'stick' here is normally translated 'tree'. It is possible that there was quite a lot of effort involved therefore in retrieving this axe. Maybe a tree was put across the river for the man to go out on to retrieve it. It is a different picture altogether from throwing a stick into the water and then the iron floating near the river bank. Just a thought - and of a little significance, as it suggests that effort is needed on our part before God will bring about blessings in our life, which we know to be true.

v.1 This is the last reference to the sons of the prophets. These individuals are the remnant of the good work which Samuel established during his long period as Judge and prophet in Israel. He established the schools of the prophets, one of which is mentioned in Naioth 1 Samuel 19:18 - Naioth means 'dwelling'. Other schools were in Bethel Gilgal Mizpeh and Ramah.
This comment shows that the good work of Samuel carried on well after his death. Whilst the historical record hardly mentions Samuel's work in the connection it is clear that he did a great deal of good. In like manner we may do a great Work by careful and diligent effort, but it may well not be seen easily - just the long term benefits show.

v.16,17 - The implication here is that there are those who can see the hosts of the Lord which encamp around those that fear Him, and those that can't. What a wonderful reason to increase the use of our eye of faith. Let us practise continually that these things might also be in our vision and remain there.

Elements of this chapter form the basis for language in Isaiah 49

We should be aware that elements of the history of Israel recorded in the historical books often form the basis for later teaching.

Your comment about the tree sent me to the Aramaic version that reads. "And the prophet of God said to him, Where did it fall? And he showed him the place.
And he cut off a stick and thrust it in there; and it stuck in the hole of the axe head. And he said, Take it up to you. And he put out his hand and took it.

(With this version, it would have been a long stick or the axe head was fairly close to the shore). Either way, effort was required.

:29 The way that the woman boiled her son and her fellow hid hers shows that the curses of Deuteronomy 28:53, 55 have come upon Israel - because of their sinfulness.

6:30-31 What a strange king! On the one hand he is in mourning in sackcloth and on the other hand he wishes to kill Elisha, the prophet of God. 

V.30 All this time Elisha was living in the city, still a trusted councillor, but the plight of the city and the sorry story of a woman he had just heard brought Joram to a decision.(V.31) Joram had reckoned without the hand of God. Not only was Elisha aware of the king's intention, but he was also ready with the news of the raising of the siege. Even to such a king, "son of a murderer" (v.32) as Elisha described him, was granted deliverance by the hand of God.

The account of the iron swimming surely speaks of resurrection.  But the iron axe head only rose to the surface when the stick was also thrown into the river.  If "the stick" symbolises the "Tree of Life", a recurrent theme in Scripture, then in this story surely we have an account of man being raised from the dead, by the act of Christ dying and rising again.  The types we have been following in these recent chapters about Elisha surely are emphasised by today's chapter. Jews return and are given their land back, Gentiles (Naaman) are washed clean, and now the dead are raised.
"The mountain was full of horses and chariots of fire round about Elisha." (2Kin 6:17). Such is the angelic presence around them that fear Him, invisible now to the human eye, but probably to be seen in the Kingdom.  The enemies of God, or those who would have been enemies, are to be brought to Christ's throne, and will be converted or destroyed.

V.22 Elisha was not of a vengeful spirit and refused to consent to such aggressive treatment, ordering instead that the captives should be given food and drink and allowed to go back to Syria unmolested.

V.13 The incident at Dothan shows to us that what we see with the eye of objective reality is not the complete picture.  If we had the veil of sight lifted, then we would see the glorious reality of Yahweh at work.  One day this shall be so, but until then we must try to elevate our view to that of faith rather than sight. 

Dothan is about eleven miles north-east of Samaria, and so it was quite a journey to lead the blind.  Dothan is where Joseph sought his brothers before being hustled off to Egypt (Gen 37:17).  His brothers were blinded as to Yahweh's purpose with Joseph, and it took a time and a journey (to Egypt) before they received their sight.

V.24 The siege of Samaria was a terrible occurrence.  It shows how, even in the best regulated and lawful societies, human nature can deteriorate to its base behaviour. 

V.25 The expression dove's dung does not refer to a bird's excrement but rather to a rough pulse which could have been made from peas, lentils, or other available seeds. A cab is equivalent to 2 imperial quarts, or 1.9 litres. 

Just to show the exorbitant prices being asked for items during the siege, at today's prices: an ass's head cost $517, while a fourth part of a cab of pulse cost $8. 

Vs. 28,29 Cannibalism, in the face of starvation, is a startling example of how easily a close society can breakdown under extreme pressure.

V.32 Although the name of the king is not revealed in this incident, it is Jehoram.  The clue is where Elisha mentions the king as this son of a murderer, a reference to Ahab, Jehoram's father. 

6:8   Notice ‘Jordan’ – the river that Naaman as to wash in and ‘the king of Syria’ – Naaman’s lord. There are threads running through these chapters which link together the seeming unconnected events.

V.21 The King of Israel, Jehoram, called Elisha father.  Later Joash would do the same (2Kin 13:14). Indeed, Elijah was called father by Elisha himself (2Kin 2:12). 

This appellation seems at odds with the interdiction of Jesus (Matt 23:9).  However, if seen in perspective, it is not contradictory.  Jesus' comment in Matt 23:9 is part of a tirade against the Pharisees (Matt 23:2-33).  Jesus accused them of being hypocrites and false leaders, and warned his disciples not to recognize them as true spiritual representatives.  (The warning extends to all subsequent false leaders also). 

On the other hand, Elijah and Elisha were true representatives of Yahweh.  Thus, they acted as spiritual fathers and were identified as such.

6:22-23 Israel were delivered from their enemy and their enemy was also delivered. God is not concerned to destroy men but to save them. Isa 49:25 – uses similar language and ideas to speak of the deliverance of Israel from the hand of their enemies and ultimate deliverance.

OPEN OUR EYES

In Ch. 5 we saw the King of Aram giving his army commander, Naaman, permission to travel to Israel in search of a cure for his leprosy.  Naaman was successfully cured by the intervention of Elisha and returned home a believer in Yahweh (5:18). 

Yet now in Ch. 6, we see Aram at war with Israel. I suspect that the King of Aram in Ch. 5 is not the same king in Ch. 6.  It would seem unlikely that Naaman would have lead the army against Israel.  The span of time covering 2 Kings Chs. 1-13 is fifty years (850-800 BC).  And so, the time difference between the events of Ch. 5 and Ch. 6 could have allowed for much change.

The King was absolutely right when he said "Surely this calamity is from the LORD!" (v33). It had appeared in prophecy in exact detail, see Deut 28:52-55. So even though he was angry enough to want to kill Elisha (v31) it shows that he was on the right track, the track to repentance. This was the reason God brought catastrophe upon Israel in the first place, as we can read in Deut 28. He wanted them to turn back to Him. The fact that the King was wearing sack-cloth further demonstrates his state of mind (v30).

When we see others angry at God, we shouldn't fear the worst. Someone who is angry at God at least believes God is working in his life, and may be at the very point of repentance. Job is a good example of someone who was angry in his afflictions, yet learned from it.

6:1 That the place was too small for the sons of the prophets is taken up by the prophet – Isa 49:20 – to speak of the increase of the disciples of Jesus. Isa 49 speaks of the way in which Jesus' work will produce a response from both Jews and gentiles  Isa 49:6 so just as the faithful prophets increased here in Kings the response to Jesus' preaching will multiply, though on both occasions one might not have expected much response. In the time this chapter is speaking of there was an evil king who suppressed the law of Moses and God's faithful prophets, in Jesus' day the religious leaders tried to suppress his message. 

V.6 Elisha, like Elijah before him, was a type of Christ.  Therefore, we should expect to learn something about Jesus through Elisha's dealings.  In the example shown here, there are two components: a stick (branch of a tree); and iron.  

Throwing a branch in the water was not necessary for Elisha to make the iron axe-head float.  He was illustrating a point.  Because of sin, human beings are under the weight (iron) of death (Psa 107:10). 

But, Jesus lifted that burden (i.e. iron floated) by His sacrifice on the cross (i.e. from a tree).  Moreover, He was endorsed as the promised Branch by other prophets (Isa 11:1;Jer 23:5,15; Zech 3:8,12).

6:11-12 Isn’t it interesting that the Syrians realised that the prophet of God could know what they were doing? Clearly they had some awareness of the powers of Yahweh.

V.15 We are equivalent to the servant of Elisha.  Elisha is a Christ-type and we are the servants of Jesus.  Like the servant of Elisha, we are limited in our understanding.  Elisha’s servant was shown a reality that exists, but which cannot be seen with human faculties. 

Let us remember that this divine reality is being played out before us.  We believe that angels attend us (Psa 34:7; Heb 1:14).  And yet, we do not see them during their activities.  Nevertheless, they really are present.  If our eyes were to be opened, like Elijah’s servant, we would actually see our angel at work.  Right now, we rest on our faith, but in the Kingdom, we shall see all (1Cor 13:12).

That Yahweh's angel attends us should give us encouragement and confidence in the knowledge that we are not alone.  By the same token, seeing that our angel is actually present with us, would we really want to do that questionable activity, in plain view of him?

V.31 Jehoram was mad at Elijah.  Maybe he thought Elijah was responsible for the conditions in Samaria. At least, having demonstrated divine power, Jehoram wondered why Elisha would not put a stop to the horrible circumstances.

6:23  One might have thought that slaying the Syrian captives would have removed the threat of Syrian invasion but no. It was the mercy of the king in letting them go that caused the Syrians to not come against Israel. A soft answer turneth away wrath – Prov 15:1 - so said the wise man.

David Simpson had some interesting 2004 comments re the resurrection.

 2Kin 6:2 - "beam" [Heb. "qorah" (6982) means "beam, rafter", etc.] is used with the implication rafters/beams will be used to build a dwelling place - the same word "beam" (6982) is used in V.5 which suggests a tree.

2Kin 6:4-7 - V4 mentions cutting down "wood" [Heb. "ets" (6086) means "wood, stick, tree, gallows", etc.] and V6 mentions a "stick" using the same Heb. word "ets" (6086) perhaps suggesting the cross which made the "borrowed iron axehead" (time in one's life is borrowed from God); V6 "swim" [Heb. "tsuph" (6687) means "float, swim"]. We have metal sinking in water (the burial of life?) and wood (the cross, Christ's sacrifice?) is thrown in by "Eisha" (a possible echo of Christ) and the metal rises to the surface to be lifted out (resurrection?) of the grave.

2Kin 6:13 - "Dothan" (1886) means "two wells" - could this echo the saving Word/living water of God for Israel and for Judah, or the saving Word/living water of God for Jews and for Gentiles?

 2Kin 6:17,18,20 - the servant's eyes had been blind and were opened then the Gentiles eyes were blinded and V.20 become opened. 2Kin 6:21-22 - both Jew and Gentile (perhaps an echo of being in captivity to sin and death) are spared/saved.

2Kin 6:23 - a great feast is prepared with eating and drinking (echo of the memorial feast?). 2Kin 6:25 - could this echo a spiritual famine in Israel? 2Kin 6:27  - "barnfloor" [Heb. "goren" (1637) means "threshing floor" - perhaps suggesting bread?] and mention of a "winepress" (echo of the memorial feast?).

2Kin 6:29 - we have the son eaten but a son also lives on (is this an echo of  "Take, eat: this is my body...as often as ye eat this bread, and drink this cup, ye do shew the Lord's death till he come" - 1Cor 11:24,26 - ?) not unlike Christ who escaped from death.

2Kin 6:30-31;2Kin 5:7;Matt 26:65-66 - a high official wants to kill a man of God and tears his own clothes.

6:11  The king of Syria had already seen that the God of Israel could help – in the healing of Naaman. But yet he struggled with the idea that the God of Israel was all knowing.  The king of Syria only thought  ‘short term’. He did not even look for the ‘big picture’ hence he remained in darkness even though he was aware of Yahweh’s powers and capabilities

2Kin 6:1-7 – There are many parallels in this account about Elisha and the sons of the prophets that are instructive about the work of Jesus and the saints in the age to come.

Israel sank in the waters

The word translated “axe” in 2Kin 6:5 in the AV is the same Hebrew “barzel” word used elsewhere in Scripture for iron.  The cutting head was therefore made of iron as is confirmed by verse 6.

Israel sank symbolically, like the axe head, in the water due to faithlessness.  They were a stiff necked people who were scattered according to the word of the LORD (Jer 30:10-11).  The Romans scattered them through out the nations (Deut 28:25).  Like the iron axe head they sank in the waters of the Jordan, submerged among the nations, flowing from “Galilee of the nations” (Isa.9:1) to the Dead Sea.  Some have returned (typified by Judah, e.g. Zechariah 12.) in unbelief to the land of promise.

When Jesus appears to the world the saints will be with him to begin the work of setting up the Kingdom of God.  The work of the saints will be to prepare the nations for the Kingdom of God.  The everlasting gospel will be preached (Rev 14:6.  The thickets and forest of the nations will be cut down in judgement, like the Assyrian oppressor, and subject to rule of the Lord Jesus Christ (Isa 10:24-34).  Then, the inhabitants of the world will learn righteousness by the LORD’s judgements (Isa 26:9).

Israel rises from the waters

The axe head (Israel) was caused to swim to be united (resurrected) with the shaft on which it should be firmly fixed (Jesus) and with its user (the Saints).  Elisha caused the axe head to swim from the depths of the river Jordan. 

Israel passed through the waters of the Jordan to rise from them to a new life in the land of promise (Josh 4:18-19).  This is typical of the time yet future when God’s people will be gathered for a period of time in the wilderness of the people.  The rebels will be purged, before the remnant are permitted to enter the land (Eze 20:35-38).

One of the sons of the prophets said, “Alas master! for it (the axe) was borrowed” (2Kings 6:5).  Similarly, Israel will be brought into service in the hands of the master and the saints, to judge the nations.  They will carry out this work using Israel, “the rod of his inheritance…my battleaxe and weapons of war” (Jer 51:19-21).  However, at that time the battleaxe (Israel) will be attached to its shaft (stem) the Lord Jesus Christ.  Faithlessness on Israel’s part caused it to become detached from the LORD’s work. 

The prophet Elisha cut a stick (ets meaning, wood, tree or stick) and cast it in the water.  The iron head swam and was lifted from the water on the piece of wood.  Israel could only be saved by the work of Jesus who died on a tree.  The New Testament Greek equivalent word is “Xulon” used in Acts 5:30 and 1Pet 2:24 of the hanging of our Lord Jesus Christ upon a tree.

Why should an iron axe head represent Israel?  Iron was included in the metals given willingly for the service of the Temple by the chief fathers, princes and captains.  They gave, gold silver, brass and iron (1Chron 29:6-7).  Iron was used for nails for the doors and gates (1Chron 22:3).  Each metal is also symbolic of the kingdom of man which will be subject to the rule of our God (Dan.2:32,33,44).

In the Kingdom age Israel will be restored to the stem of the rod of Jesse.  Israel will then be the LORD’s battleaxe, which will be wielded against the nation that opposes the will of the LORD.  The power of the inhabitants of Zion is described as a horn of iron and hoofs of brass (Mic 4:11-13).  The cutting down of the thickets and forest of the nations is described as being with iron (Isa 10:34).

This miracle was therefore for the instruction of the sons of the prophets and for us as saints.  Israel will be restored to the head of the nations when the Lord returns (Deut 28:13).  Once purged of rebels Israel will be the LORD’s battleaxe but only when they recognise Christ as their saviour.  “Who his own self bare our sins in his body on the tree…” (1Pet 2:24).

6:16-18                Elisha’s prayer that the servant might see what Elisha could already see is interesting as it means that Elisha had a deeper understanding of what God would do. He saw the horses and chariots in a vision. The servant saw nothing until his eyes were opened – by faith.

6:16     Hezekiah makes a similar point – 2Chron 32:8 and 1 John 4:4– says the principle stated here is true for us also.

6:8-9  The way in which God could tell the prophet of Syria’s actions should alert us to the fact that God knows all our thoughts and actions.       

6:13-14          What sort of threat did Elisha pose? Why was it necessary to send such an army to capture him? Clearly the king, who had no regard to what Elisha said and did, realised that he was a man with power.

6:5-6   The narrative here concerns the building of a more spacious accommodation for the “sons of the prophets” because Elijah’s work had brought results. Word “axe” “cut down” “branch” are all found in John the Baptist’s warning to the religious leaders of his day – Matt 0:9-10. The contrast in John’s day was those who should have been teaching the people – the equivalent of the “sons of the prophets” were, in fact, undermining God’s counsel.

6:3    One might have thought that the sons of the prophets wanted to simply move away from Elisha – but no, they invite Elisha to go with them, which he did. He waited for the request rather than push himself onto them, enabling him to see their true motives.

6:17     The request that God would open the eyes of Elisha’s servant and that when they were opened he saw chariots around Elisha is a wonderful picture of the invisible care that God has for his own servants. The angel of the Lord encamping round His servants – Psa 34:7

PRAYING FOR FORGIVENESS

The theme of faithless servants continues, for there was also another servant of Elisha, and whether this is the same servant as in 2Kin 4:42-44, we cannot say, but in seeing the Syrian army in 2Kin 6:14-23 “surrounding the city with horses and chariots”, he turned not to God in prayer, but to Elisha for counsel. Faithful Elisha once more demonstrated the Christ-like attitude one should have when faced with great adversity and distress by praying to the LORD for his servant’s eyes to be opened so that “he may see”; “and behold! the mountain was full of horses and chariots of fire all around Elisha. So when the Syrians came down to him, Elisha prayed to the LORD, and said ‘Strike this people, I pray, with blindness!’ And He struck them with blindness according to the word of Elisha.” By faith Elisha prayed, believing that what he asked of the LORD would be received. What a wonderful experience too – to see the host of the LORD gathered around a seemingly empty and barren place. Though we may often feel alone, let us never forget that the LORD sees and knows all things, and indeed He guides us with his hand unseen throughout out years. How much more will we receive when we pray in accordance with our Father’s will? 

Now it was some years later when a great famine struck Samaria, and the Syrians besieged the city, forsaking the cup of forgiveness they were offered previously when Elisha spared them after lifting their blindness. And as faithless King Jehoram of Israel “was passing by on the wall, a woman cried out to him, saying ‘Help, my lord, O king!’ And he said, ‘If the LORD does not help you, where can I find help for you? From the threshing floor or from the winepress?’ (2Kin 6:24-28)

So many times have we seen now the example set by faithful Elisha, to draw near to God in prayer and to obey His voice; and yet still the King would not obey, but rather gave an excuse for why he was powerless in this most desperate and evil situation – a situation that the children of Israel had been warned of in Deut 28:52-53 for their continuance in waywardness. He was not attentive to the many examples given to him in Scripture, but once more rent his clothes in distress (2Kin 6:30); and the people on the wall perceived that under his garments “he had sackcloth on his body.” Sackcloth - the garments of repentance! What faithlessness! What laziness! What cheek and audacity to wear these things and not do anything! 

The women were killing their very own sons so that they would have meat to last merely another day; the very heads of donkeys were almost priceless; and dove droppings were being sold as food for almost the monthly wage of skilled labour; and despite all this, the King did not repent of his ways, nor draw near to God in prayer, but instead wore sackcloth as if it was a mere checkbox on a list of requirements before God forgave the sin of the city. Yet without faith, this was impossible. And then comes the worst part: rather than looking inwardly and humbling himself before the LORD, he threatens the very life of Elisha, the faithful man of God (2Kin 6:31). How often have we blamed others for something that is our own fault? What awful situations have we caused through our own sin? And have we drawn near to our Creator in repentant prayer, seeking forgiveness? 

6:21  The king’s enthusiastic “Shall I smite them” showed that he lacked an understanding of the mercy of God, nor of the normal rules of war at that time.

6:1 in speaking of the “sons of the prophet” we might ask “who was the ‘father’ of the prophets?”. This question is implied – 1Sam 10:12 – when Saul was amongst the prophets. The implication is that the “father” of the prophets in each case was the prophet who was their teacher.

6:12 this explanation s to how the king of Israel was able to avoid the armies of the Syrians highlights an important point. A gentile was aware that Yahweh was at work in Israel. It is a shame that the king of Israel did not have the same degree of understanding.

6:10 Despite the king of Israel being wicked Yahweh delivered him form the Syrians twice. This was not for the prime benefit of the king of Israel. Rather it was so that the Syrians would know that Yahweh was the real God.

6:16 In our times there is no “open vision”, no obvious display of angels at work in our lives. However what Elisha said to his servant is equally true today as it was then. He godly skill is to appreciate this and take courage in the fact that our father has always worked for our good in our lives up to this point and will continue to do so.

6:13 Dothan is a village in the north of Israel, quite close to the border with Syria. The fact that the king of Syria could sent into the land of Israel to Dothan gives us an idea of the extent of Syria’s control of that part of the land of Israel.

v.6 - It is the ultimate dishonour that within the fold, God should despise the king and the priest. This is what we are taught to aspire to be in the ultimate honour of the establishment of the kingdom. To be kings and priests - which represents the Melchizedek priesthood, to which Christ belonged and to which we hope to belong, is our promised reward. So here again, Israel have rejected salvation, through rejecting Christ, even before he was born.

v.14 False, lying, prophets had always been a problem in Israel. Before the time of the Assyrian invasion Micah had warned of them. Micah 3:5 At the time of the Babylonian captivity they were still a problem. Jeremiah 5:31 6:13 14:13-14 23:11-27 Zephaniah 3:4 And even after being taken captive Judah had not learnt. Lamentations 2:14 Ezekiel 13:3
Amidst the doom of captivity the prophet speaks of a time of restoration Jeremiah 29:14 And return to the theme even after the desolation of Jerusalem Lamentations 2:14

v.1-4 - We see in verses like this that the Lord God is angered by certain types of behaviour. We see these patterns of behaviour around us all the time. Let us be sure that we too are angered by them. There are things which we clearly should not tolerate.

Again more links with Deuteronomy 28

"My eyes fail from weeping, I am in torment within, my heart is poured out on the ground because my people are destroyed, because children and infants faint in the streets of the city." So Jeremiah wept for the destruction of his people and their life in that terrible time when the king of Babylon took the city of Jerusalem. Jeremiah wept for the people that had no hope and no future.
But in these last days there are still many people in the same situation as those Jeremiah wept for. Some have not heard the gospel message and have no hope for that reason. Others, like most of the people in Jerusalem, have heard it but have chosen to ignore it and to turn their backs on the only one who could give them any hope at all. Do we weep for those people - especially for those who once knew Christ, but have turned and rejected him? They have no hope and, like the people of Jerusalem, are staring death in the face unless they repent. Let us show the same compassion to them as Jeremiah showed to his people - warn them and weep for them.

During the time of Manasseh (2Kin 21) God said that he would 'stretch out a line over Jerusalem' (2 Kings 21:13). Now Jeremiah uses very similar language to speak of the judgements that the Babylonians had brought upon Judah (Lamentations 2:8)

2:22  In saying 'my terrors round about' Jeremiah is reflecting on the changed name of  Pashur to Magormissabib.  Which, as can be seen from Jer 20:3 is what the changed name means.

V.15 "the perfection of beauty." The quotation is from Psa 48 "beautiful for situation (lifted up, exulted Zech 14:10; , Psa 68:15-16) is mount Zion; the city of the great king." As always, God's enemies see only the present and fail to comprehend the vast changes to be wrought in the future; as guaranteed by God; such as the exaltation of mount Zion and Jerusalem in the Millennial Age. Isa 2:2-4;, Isa 24:23

Vs.20,21 As with the siege of Samaria, human behaviour during the siege of Jerusalem was equally depraved.  Young and old slain, their bodies left to rot in the streets; priests and prophets slaughtered in the sanctuary; mothers eating their children.  

Like its destruction in 587 BC, Jerusalem's destruction in 70 AD was equally dire, when over one million Jews were slaughtered.  And so as we read Lamentations, we could be thinking about the final catastrophe which will occur in Jerusalem.  At that time, Jesus, and His saints, will intervene to save it (Zech 14:2). 

Throughout this chapter Jeremiah recounts how God has punished Judah.  The Lord has brought these dreadful conditions onto His special people. They must realise that their sin has been in their religion. They must listen to God in the future.  But do they?

2:1  Zion is covered with a cloud in God’s anger. In the past there had been a cloud of glory when Solomon dedicated the very temple – 2Chron 7:2  - which was destroyed before Jeremiah’s eyes.

V.14 The visions of the prophets were false and they did not warn the population against its sin.  The proverb rings true that without a (true) vision the people will die (Prov 29:18). 

We have the same responsibility to warn our brothers and sisters, whether individually or communally.  That is the role of a true watchman (Eze 33:1-6).

2:8The line stretched over Zion that Jeremiah speaks of here is the fulfilment of what God said to Manasseh – 2Kin 21:13

2:9 ‘Her king and her princes are among the gentiles’ echoes Deut 28:36. Notice the precision of Jeremiah’s words. Whilst Deuteronomy 28 mentions ‘king’ Jeremiah adds ‘princes’ because not only was Zedekiah in captivity but other kings before him had been taken captive – notably Jehoiachin who was still alive in Babylon.

V.1 His footstool (KJV) refers to the ark.  Yahweh was so angry that the temple had to be destroyed, along with its accoutrements. 

The ark, also, represents Christ.  But, because Jesus always pleased His Father, He was never destroyed (Matt 3:17).  True believers are part of Jesus, and as such, are part of the ark.  If they please Yahweh, by keeping His commandments, they too will never be destroyed (1Tim 6:12). 

2:1 God had already spoken of Jerusalem as part of His footstool – Isa 66:1 so Jeremiah makes God’s comment in Isaiah more personal.

V.6 The violent taking away of the tabernacle is likened to that of a garden.  All gardens and vineyards in the Ancient Near East were hedged, or had walls around them.  These hedges or walls were put there to protect the garden.  Once they were taken away it meant that the garden was vulnerable to being destroyed. The garden figure was used to show that when Jerusalem’s defences were taken away, the city was destroyed (Isa 5:5). See vs.7-9.

2:2,3,4,5,6,8 Notice how Jeremiah recognises that all Jerusalem’s problems are of God.

2:7   In saying that God ‘abhorred his sanctuary’ we see an echo of Amos 5:21

2:10    The ‘elders’ that Jeremiah speaks of are the very same ‘ancients  who come and speak with Ezekiel – Eze 8:1 etc: They are the individuals who had been the religious leaders in Israel whose behaviour had actually led to the captivity.

2:1      Jeremiah was clearly moved by the desolation of Jerusalem, even though he knew that the destruction was because of sin. Do we lament the fact that Jerusalem is trodden down? Or does the situation of Israel not impact upon us at all?

2:11   Jeremiah was moved to tears by the destruction of Jerusalem. Jesus, anticipating similar events (AD70) likewise wept over the city of Jerusalem Luke 19:41

God pities His children

God had brought judgment upon Judah and Jerusalem. In v2 it says:

"The Lord hath swallowed up all the habitations of Jacob, and hath not pitied"

Elsewhere in the Bible we are told that God pities His children (Psa 103:13). So what had gone wrong? Had God changed His mind? When we read the rest of the verse we see His love is conditional:

"Like as a father pitieth his children, so the Lord pitieth them that fear him."

God's love is conditional on us fearing him. When we fear Him we are His children. Why can't God just love everybody? The answer is that the people of Judah and Jerusalem were persecuting His children, so God needed to choose between His children and those who persecuted them. When God executes His wrath it is always for good reason -- to protect His children and keep open a way to salvation for them.

Exercise:

How many occasions can you think of where God was angry and sent his judgments on people or nations? For each of these occasions, can you find who was being persecuted, by whom, and who got judged and who was saved?

2:4      The way in which God had become Israel’s enemy echoes the prophet who, because of Israel’s Godless behaviour spoke of them in a similar way – Isa 63:10

2:3     The way in which God withdrew his right hand contrasts with the Psalmist who speaks of the help that God had given His people – Psa 18:35

2:15   The way in which it is said that “all that pass by” commented draws on the words of two Psalms – Psa 50:2 and Psa 48:2 – indicating that the oppressors of Israel knew what the Jews thought of Jerusalem.

2:17     We are so often, and rightly, looking for the fulfilment of God’s word. Sadly Israel was able to see the fulfilment of His word in their captivity. Jeremiah had repeatedly warned of captivity if they were rebellious. Wouldn’t it be terrible if we saw in the fulfilment of His words ourselves shut out of the kingdom? Israel are a powerful warning to us.

2:1 In speaking of the beauty of Israel being cast down Jeremiah echoes the warning of God through Moses – Deut 28:43.

2:2 How is it that the merciful God had “not pitied” Judah in taking them captive to Babylon? There came a time when there was “no remedy” – 2Chron 36:16. Their sin had made it impossible for God to be merciful and forgiving to them any more.

2 Whilst men might explain that the Chaldeans being a more powerful army than Israel had was the reason Jerusalem was taken this chapter makes it abundantly clear that it was Yahweh who did it. See verses :1-8

2 Jeremiah, unlike the nation, recognised that the destruction of Jerusalem and the captivity of the people was not just “one of those things”. From the way the chapter reads it is clear that Jeremiah is saying that God was the instigator of the captivity. The Chaldeans were instruments I His hand achieving His objective.

It was written down for that and the future generations to understand the consequences of rebellion against Him.

v.1-4 set out the importance of the discussion of the whole chapter, and show just how the concept of Jesus' resurrection, and therefore our consequent promise of resurrection, is central to their (and our) salvation. Paul goes to a lot of trouble to make this point before going on to discuss in great depth the principles and practices associated with the life to come.

v.12 A fundamental problem is highlighted here. We might view it as a matter of fellowship. If one did not believe in the resurrection we would be inclined to withdraw from them. Notice that Paul's response has been to show that to disbelieve in the resurrection is irrational because it ignores eye witness evidence and unscriptural because it ignores the teaching of Scripture. The point being is that Paul expected those who held this view would respond to the evidence and change their position. It is only those who will not be taught who are to be shunned.
v.13 - 19 To further emphasise his point Paul develops the logical implications that flow from saying there is no resurrection.
We would benefit from realising that error can be combated effectively by developing the implications of that error. In this way the folly of error can be highlighted more easily than by trying to 'prove' that the other is wrong.

15:5-8 The force of the eye witness evidence of the resurrection of Jesus should not be under-estimated. It forms the basis for the rest of the argument that the apostle develops.

:3 Paul says Jesus died 'for our sins according to the Scriptures' can we produce a list of Old Testament passages which specifically demonstrate that Jesus' death was to take away sin?

There is a wonderful description of our resurrection here in the seed which is sown (signifying death in the ground) and then grows into a plant or tree, which bears absolutely no resemblance to the seed that went under the ground! Paul says that so it will also be with us (v44). In v36-37 Paul says that it is necessary for our fleshly body to die, so that the spiritual body may grow instead of it. It is a mistake to think that the spiritual can grow of the flesh, or along side it (v50).

This verse links up very well with Luke 18v18, where the ruler asked Jesus what he could do to "inherit" eternal life. Paul says that this is impossible, because "flesh and blood cannot inherit the kingdom of God". It doesn't matter how good our flesh is. It doesn't matter if our flesh keeps all the commandments of God, or loves our neighbour as ourself. What is needed is to die to the flesh, and start again with the spirit (46-49). Paul says that we were born first of Adam, and therefore bore his image (or nature), but likewise we can be reborn in the image of Christ, by putting on his nature (v49). The advice of Jesus to the ruler was to give up everything he had, and come, follow him.

15:52 The sounding trumpet is the fulfilment of the jubilee Lev 25:9 which is the time when the captive will be freed Isa 61:1-3 from sin and death for ever.

Christ's resurrection rests on the evidence of many eye witnesses, including Paul himself, and is the great fact preached as the groundwork of the Gospel: They who deny the resurrection in general, must deny Christ, and as the consequence of the latter will be, that the followers of Christ's preaching and faith are vain.(v.2) 

V.29 There are a couple of passages in this chapter which should be clarified. The expression baptised for the dead is believed by some groups to be an opportunity to ensure the salvation of those who have died by being baptised for them as a substitute.  This is a highly heretical error. 

All examples in the scripture of baptism are by individuals for the salvation of themselves and no one else.  baptised for the dead is a reference to those believers who have died and who are now being replaced by new believers. 

Paul is saying that if the old believers are not going to rise from the dead, then what is the point of the new believers being baptised, because they are not going to be resurrected either.  But, of course, the thrust of Paul's thesis is that all baptised believers will surely be raised.

V.52 Then we read: and the dead shall be raised incorruptible.  This appears that the dead will emerge from the ground already in a immortal state.  But, that clause is followed by: and we shall be changed. 

The point of Paul's argument is that the chosen shall be raised and then changed to incorruptibility (Immortality). This is dependent upon acceptance at the judgement seat at which we must all stand (Rom 14:10). 

If we were automatically raised to immortality, then why would we need to appear at the judgement seat?

1Cor 15:15,19 - The disciples preached that God raised Christ from the dead. Paul noted that if they were wrong about Christ's resurrection then there is no hope for anyone to be resurrected (including themselves) and thus the remark that they are to be pitied as all these written accounts of the resurrection were authored by people not paid and in fact persecuted (often killed) for their beliefs. Incidentally, if Christ was not resurrected, why was an occupied tomb not produced?

V.33 - To avoid corruption we should do our best to surround ourselves with positive godly influences. With unprofitable influences a click away on the internet, movies, TV, and company that can divert us from serving God, etc. there is plenty of temptation to pick and choose in this age of information/communication.

15:45 The contrast between Adam – ‘a living soul’ and Jesus ‘a life giving spirit’ is in the abilities of the person named. Adam could only confer on his children his own nature Gen 5:3 whereas the risen Jesus can confer eternal life on his children.

HOPE IN ACTION
 
Our future in Christ is secure. Nothing can shake the promise of resurrection to God's faithful people. Resurrection is a certainty - more sure than anything else we can have in this life. Our resurrections will also be a time of great reward when we will receive a new and immortal life - a life that has none of the problems and pains of the life we now live. Resurrection is an incredible hope.
 
It is because of the certainty and the awesomeness of the resurrection, that Paul says this at the end of the chapter: "Therefore, my dear brothers, stand firm. Let nothing move you. Always give yourselves fully to the work of the Lord, because you know that your labour in the Lord is not in vain." (1Cor 15:58)
 
Take a look at your own life. Do we stand firm in our faith? Do we always give ourselves fully to the work of the Lord? If either of those answers are "no," then it follows that either our faith in God's promises is lacking, or that we do not fully understand the implications of the resurrection.
 
This life is not worth the time and energy we give it. Let's focus on God's promises and the resurrection and always give ourselves fully to the work of the Lord

15:54 The swallowing up of death in victory’ is a quotation from Isa 25:8.

15:4 In spite of the watch, Christ came forth from the tomb. When the women left, the guard was placed there; the night came, and was followed by the Sabbath. All was quiet. The authorities had their watch, but there were other unseen guards. It is recorded by the Psalmist that the angel of the Lord encampeth around those that fear Him; how much more so around His own believed Son.

V.2 Paul's statement is a poignant reminder that just believing the Gospel message is not sufficient for salvation. A faithful maintenance of life in Christ is required - or as Paul puts it elsewhere: ...if you continue in your faith, established and firm, not moved from the hope held out in the gospel (Col 1:23).

15:33 Do we really take this to heart ourselves? Or do we not take care about the company which we keep?

15:2 If we ever needed to have proof that not believing in, or misunderstanding the resurrection left believers ‘without hope’ here we have it!

HELL - part 2 of 2 [lesson 10 of 20 gleaned from "Outline of Basic Bible Teachings" by Wes Booker (for part 1 see October 26, Acts 20]

II. Hell in the New Testament. Three words (Hades, Tartarus, Gehenna) are translated as "hell".

     A. HADES, like SHEOL, simply means "the grave".   1.) Compare the following parallels - 1Cor 15:55 and Hos 13:14; Matt 16:18 and Isa 38:10; Acts 2:27 and Psa 16:10    2.) Though all go to Hades, the hope of the righteous is to be redeemed through resurrection - Hos 13:14;Isa 26:19;Dan 12:2-3;1Thess 4:13-16;Phil 3:8-11;Psa 49:15 (see Psa 17:15;71:20).   3.) Jesus Christ will liberate the righteous of all ages from sheol or hades - John 5:25-29;11:25-26;6:38,40;1Cor 15:20-23;Rev 20:13

     B. TARTARUS = the pit. Tartaroo (derived from tartarus) occurs only once, in 2Pet 2:4 (compare with Num 16:29-32). It signifies to cast into Tartarus. This verse may refer to the destruction of Korah, Dathan, and Abiram in Num 16.

     C. GEHENNA = the valley of Hinnom. It is a Greek word which represents the Hebrew 'Ge-Hinnom' (the valley of Tophet), a contraction of 'Son of Hinnom'.   1.) It refers to a valley to the south of Jerusalem where the Israelites sacrificed their children to Molech in accordance with heathen practice - Josh 15:8;2Chron 33:6;Jer 7:30-31;32:35     2.) The valley was desecrated by Josiah in 2Kin 23:10   3.) After the practice of child sacrifice was stopped by Josiah, the valley was turned into a city dump. Fires were kept burning constantly to consume the rubbish and prevent pestilence. The carcases of animals and criminals crucified under Roman law were cast there as a further sign of shame. Worms were ever present, feeding on the carcases that escaped the fire. This valley, associated with the consummation of man's wickedness, becomes the appropriate symbol of divine judgment in the time of Christ. Gehenna is the only word that is translated "hell" with which fire is associated. It represents a judicial judgment to be rendered to the wicked - Mark 9:43-48;Matt 5:29-30   4.) The valley will be used in the latter days to receive the carcases of the unrepentant rebels against God - Isa 66:20-24;30:33;Jer 31:40

Vs.23-28 Paul provides a synopsis of events that will occur when the Lord Jesus returns to the earth.

When Jesus returns:

-He will set up His Kingdom and rule the earth from Jerusalem (Dan 2:44; Mic 4:2).

-He will put down those who oppose Him (Psa 2:9).

-Then a reign of peace and prosperity will ensue (Psa 72:16; Isa 11:1-9; Zech 8:4,5).

-Towards the end of the Kingdom age, a rebellion will occur that shall be quashed (Rev 7:10).

-A judgement will be made on those mortals who have lived during through the Kingdom period (Rev 20:11-13,15).

-Those accepted by the Lord will be immortalised and join the saints who were immortalised before the Kingdom age began.

-At this point Jesus will hand back the throne to His Father (v.24).

-Then the last enemy, death, will be destroyed (v.26).

-Then Jesus and the immortalised saints shall all be subject to God (v.28).

-Thus, the state of God-manifestation will be achieved for eternity.

15:19  Whilst this statement might seem to contradict what we might think of a life as a believer it in reality is so. If Jesus did not rise then we have no hope and all our actions in trying to be like the Jesus of the Bible are pointless. So, if Christ did not rise, then there is no value in disadvantaging ourselves for Christ's sake. All of this is pointless if Christ did not rise. That is the point that Paul is making.

THE BIGGEST NEED

What should we give people to take away from their time with us at church?

The trend that seems to be developing among many Christian groups is one that leads toward entertainment. Many groups provide the popular music, entertaining speakers, interactive programmes and drama. All of this is good because it encourages people to come along for the enjoyment, but if it is left at that, it doesn't necessarily fill the needs people have.

Some groups focus on the humanity of people and reach out to help with soup kitchens, fundraising ventures, collections for the needy, counselling and self-help classes. Again all of these are needed, but by themselves do not fill the greatest need we as humans have.

Some groups focus on Bible teaching, reading and study. They hold Bible classes, examine themes through the Scriptures, and learn the history and doctrines of the Bible. But again, the intellectual learning in itself will not fill the hole that God has put inside us.

Paul said, "For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures." (1Cor 15:3-4) We need hope! We need to know that we can be forgiven! We need to know that the price for our sins was paid and that death is no longer our master. We need to know God's love for us. This is all shown in this simple gospel message shared by Paul.

Let us make sure that in whatever way we use to help spread the gospel, we pass on the hope, the message of forgiveness and salvation that has been offered through Christ.

1Cor 15:29 “Baptized for the dead” is a phrase that we may find difficult to understand.  Clearly Paul is not teaching that we can be baptised on behalf of others to save them from death. No one can redeem another, (Psa 49:7).

The subject of the whole chapter is about the certainty of the resurrection of our Lord and the sure hope we have of resurrection from the dead.  Paul includes in his inspired exposition, two questions.  “Else what shall they do which are baptised for the dead, if the dead rise not? Why are they then baptized for the dead?”
We ask, who are “they”, who are baptized for the dead?

The Gospel was preached to them that are dead (1Pet 4:6).  Before baptism we were dead in our sins (Eph 2:1).  Now through being baptised we have a hope of salvation (Col 2:12-13).  Baptism for the dead (i.e. ourselves) gives us a certain hope of resurrection from the dead, because Christ did rise from the dead (1Cor 15:17-20). 

15:32  This incidental comment about fighting with beasts at Ephesus provides us with valuable information about Paul’s experiences in Ephesus which are only found here.

1Cor 15:58

“Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord.”

“Abounding” is Strong’s # <4052>, perisseuo, from # <4053>, perissos, and defines this word as “to superabound,” “excel,” “exceedingly.” To abound then is no idle task, and requires effort, and plenty of it! Paul says there are three things that should characterize our work for the Lord: it should be steadfast, unmovable, and always abounding. But note also that the work that is to be done is to be done by all the brethren and the type of work to be done is the work of the Lord. We are to stay focused (steadfast) on the Lord, not wavering (unmoveable) in our commitment and service to him.

Newton’s first law of motion states that an object in motion tends to remain in motion, and an object at rest tends to remain at rest. Scripture is not about who can talk the best, but who can walk the best. While the Pharisees busied themselves prancing around in their long robes, the poor widow was casting her last two mites into the treasury. While Simon sat back condemning Jesus because he allowed a sinner to touch his feet, Mary was busy anointing them, kissing them, and wiping them. Indeed, we are to excel in going past the bare minimum (abounding) in all that we do for the Lord.

In our labours we sometimes come across the shirkers who “toil not, neither do they spin” (Matt 6:28), and look to be excused (Luke 14:18). Instead of standing on the promises, they are sitting on the premises. The jerkers are slightly better in that they volunteer to do a job, but leave before it gets completed. They go up like a rocket, but come down like a rock. The workers, however, are the loyal and dependable labourers. They don’t quit, but keep on keeping on. This is the category Paul urges us to be in.

We seldom find it difficult to abound in our own interests, but may we remember to abound in the Lord’s work, “that your (our) labor is not in vain in the Lord.”

1Cor 15:52 -

15:4    Maybe one of the scriptures that assert that Jesus would rise “the third day” is Hos 6:2

15:33 As we can be corrupted we avoid evil speaking. Prov 14:17 provides the sort of basis that is required here.

1Cor.15:3-4  “Christ died for our sins according to the scriptures” and “rose again the third day according to the scriptures”. Paul reminds us of the many scriptures which Christ fulfilled by his sacrifice.

Jesus rose the 3^rd day according to the Scriptures.  We see the importance of the 3^rd day established by the Lord. See the many scriptures which associate the 3^rd day with giving of life, Gen 1:9 (the earth); Gen 22:4 (Isaac sacrifice); Gen 42:18 (Joseph to his brethren); 2Kin 20:5 (Hezekiah); Est 5:1; Hos 6:2 (Israel).

15:54-55       In addition to Isaiah 25:8 being quoted Paul is inspired to quote also Hosea 14. But notice whilst Hos 13:14 has “I will be” Paul substitutes “where is?” – the plague of death brought upon humanity by Adam and Eve has now been vanquished through the life, death and resurrection of Jesus.

UPSIDE DOWN!

I am not like other people. I don't have the talents that I admire in certain others - their positive and go-get-em outlook on life, their natural talent for leadership, the amazing ability to be able to get all the notes right when playing the piano, the knack of telling others of their faith... and I could go on.

But God has created me the way I am, both with talents, and with things I would love to see changed.

Paul felt the same. He said "For I am the least of the apostles and do not even deserve to be called an apostle because I persecuted the Church of God. But by the grace of God I am what I am, and his grace was not without effect. No, I worked harder than all of them - yet not I, but the grace of God that was with me." (1Cor 15:9-10).

Through God's grace and Paul's hard work, he managed to turn most of his world upside down as he preached the gospel to Jews, Gentiles, rich, poor and everyone in between.

God's grace and our hard work can produce similar results to Paul's even today. I have never considered myself gifted or talented, but by the grace of God, and by keeping at it, God has blessed the work that I do more than I ever dreamed of!

So, just because others seem better endowed than you, don't sit around. By God's grace, and with some effort on your part, God can use you to turn your world upside down too.

1Cor 15:10

“But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I labored more abundantly than they all: yet not I, but the grace of God which was with me.”

The grace bestowed on the apostle Paul by God did not end up in vain (cf. 2Cor 6:1). Paul worked with the grace he received and accomplished all of his divine assignments contrary to some who worked very little, or nothing.

God gives us grace for a reason (cf. Rom 12:6).   Socrates once wrote, “The unaware life is not worth living.” It is out of our awareness of grace from which comes freedom, power, love, worship and an abundant life (cf. John 10:10). Grace is received by faith (Eph 2:8-9). It is freely given to all those who will come to Christ, the water of life (John 3:16 Eph 1:7; Rev 22:17).

We are warned three times in Scripture not to receive God’s grace in vain, not to frustrate the grace of God, and not to insult the Spirit of grace (2Cor 6:1; Gal 2:21; Heb 10:29). It is a grave mistake to take grace for granted! God extends His grace to the humble (James 4:6), not to those who think they can earn it by a good performance, which is simply a life based on pride and self-reliance.  Pride closes grace, but humility opens it.

There were times when I felt unworthy of God’s forgiveness even though I knew of God’s willingness to forgive all those who come to Him. This may feel like humility, but I later realized that to feel this way is a form of pride in that God can forgive me, but I can’t forgive myself! I was requiring more of myself than God! Some of you may have also fallen into this trap. Pride comes in many forms, and is very deceptive.

Humility is a life lived in total surrender to Christ (cf. Matt 16:24-25). We grow in grace as we grow in knowledge of God and Christ (2Pet 1:2-4).  The only way to a sanctified and Spirit-filled life is to die to self (1Cor 15:31; Gal 2:20-21). Those who belong to Christ have nailed their passions, desires, their sinful nature to his stake (1Cor 6:20; Gal 5:24). This kind of surrender to Christ will open the floodgates of grace (John 1:16; 2Cor 4:6-7).

Martin Luther said, “You do not understand grace until you believe that when you sin you are still loved by God.” The truth of grace sets us free in Christ (John 1:17;  8:32; Rom 3:24). Grace is not a license to sin (Rom 6:1). The greater our faith, the more grace we receive, and the more power we have over sin. It gives us the desire and ability to do God’s will, to keep His commandments. It gives us power to operate in the law of love because He first loved us (1John 4:19). As we strive to continue to walk in the light, it is God who works in us “both to will and to do of his good pleasure” (Phil 2:13). It is only by walking in the light that we are cleansed (1John 1:7). The word, cleanseth here in the Greek is a continuous action - God keeps cleansing us.

Grace is the secret to Godliness, character, and true holiness. This testifies to us that we are God’s true children, heirs of God and co-heirs with Christ (Rom 8:16-17,31-32). Even though grace is free, it still involves making choices. God’s will for us cannot be fulfilled without our cooperation. God is a God of order, not disorder, and His order may not always be our order. We must learn to accept God’s sovereignty, submit to it, not complain about it and make up our own rules as to what grace is or does for us.

SPONGE OR MIRROR?

"For what I received I passed on to you as of first importance."(1Cor 15:3). We have heard the message of Christ. It has been passed on to us. Paul continues to explain exactly what the important revelation was that he received. "That Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures." It is this message that is the centre of the gospel, and like Paul, if we have received it, then we need to pass it on.

One way of looking at it is that we need to be a mirror, not a sponge. A sponge absorbs all that it is given, which is great for it's self. We need to absorb the gospel message, we need to believe it, and our lives need to be changed by it. But that is where the work of a sponge ends. Paul was like a mirror. The gospel was received and absorbed by him, but rather than absorbing the light of the gospel, he reflected it to anyone he came in contact with. We need to pass on the message we have received. Shine it brightly for everyone to see.

It is also like we are in a relay race and we need to pass on the baton, so that the message of the gospel can continue to spread and change lives.

So are you a sponge or a mirror? Can we say, with Paul, "For what I received I passed on to you as of first importance"? Let us make sure we reflect the light of the gospel message.

15:4 Another occasion when something of significance happened on the “third day” is found in Gen 42:18 when Joseph’s brethren begin to gain their freedom from imprisonment in Egypt.

15:5-8Of course Paul would have known of Jesus’ appearance to the women, May Magdalene first – Mark 16:9– so we should not assume that Paul is denigrating women in listing the men who saw Jesus. Rather he is presenting men who were all apostles as eye witnesses

15:3-5  We realise that the first person to see the risen Jesus was Mary – John 20:16– even though Paul does not mention her. The reason is that those spoken of here – except the 500 – were all men who were obviously actively involved in the preaching of the gospel and so, consequently must have been known in Corinth, even if they had not visited there.

15:1    In saying “wherein ye stand” Paul is laying the foundation for belief in the resurrection as being essential and something that they had already been taught and accepted.

1Cor 15:52

“In a moment, in the twinkling of an eye, at the last trump…”

The Feast of Tabernacles occurred during the seventh month and was the beginning of a new year (Exo 23:16; Exo 34:22), this being the month of Nisan (Exo 12). This term takes us to the Feast of Tabernacles. There were seven Feasts and every feast was a shadow until it had its fulfillment in Christ. These feasts corresponded with the events in God’s plan of redemption. Four are past, three are future.

The man-made silver trumpets, hazozarahs, in Strong's # <2689> written as chatsots’ rah, “sundered or quivering notes,” were used to summon the people together, to prepare themselves on their journey, for worship, and for war (Num 10). At the Feast of Trumpets, the two silver trumps were divided into different types of notes. While interpretations vary among certain Jews, this is the basic idea: 1) Tekiah, a call to assemble, it is one long blast. A single silver trumpet singled the heads of families to assemble; if both trumpets sounded, the whole community was to assemble.  2) Shevarim, a broken, sighing sound of three short blasts. It is a call to change, Godly sorrow. 3) Teruah, nine very short notes in a rapid series meant that families surrounding the Tabernacle compound were to set out and break camp. It was an alarm, or wake up call. 4) Tekiah Gedolah, “the great blast,” was a very long single unbroken sound held for as long as possible. The first three totaled 99 sounds, the fourth concluded with a single, long sustained note, being the 100^th note. The 100^th note was a final appeal to sincere repentance and atonement.

What is the significance of Paul, the apostle to the Gentiles, reference here to the last trump? Paul was not referring to the last trump and its last blast, the 100^th note here at all. It had everything to do with the military terminology back in Paul’s day and was on Paul's mind (cf. 1Cor 14:7,8). Since Paul mentioned a last trump, the implication is there was a first.

The Roman armies used two trumpets, first was a call to duty to watch for the enemy, the second was to signal the end of the day or military war. Likewise, the Greek armies also had their two trumpets, each having their own distinctive tones. Their trumpets were mainly used for military purposes. Two trumpets, one of silver and one of bronze (some Historians cite it was gold), were found in the tomb of Tutankhamen.

https://ojs.abo.fi/index.php/scripta/article/view/498/1042/

The fact that Paul was addressing the Greek Corinthians with this terminology indicates they understood what was meant by “the last trump,” and their blasts, but not from a Hebraic perspective! The Corinthians would have known nothing, or very little about a Feast of Tabernacles, let alone the amount and the sequences of the two trumpet blows, as shown. The Corinthians were part of the Roman Empire.

Trump is # <4536>, sal’pinx, and means, “through the idea of a quavering or reverberation.” The sal’pinx was a long, narrow bronze tube with a mouth piece of a bone and bell also of bronze. The bell created a uniqueness to the sound of the sal’pinx.  The sal’pinx call to war was a specific piercing sound and would be unknown to an opponent. Aristotle in De Audibilibus explained that sal’pinx was used as a summons to war, or to the games, but not for music.  Aristides Quintilianus in his treatise, On Music, wrote the command to troops was given in specific tones or “melodies” played on the sal’pinx. This allowed an entire army to receive a command at once as well as provide a level of secrecy, as these sal’pinx calls were specific to a group and would be unknown to an opponent.

 “The last trump” is also a metaphor for the “last day” referred to by Christ (cf. John 6:39,40,44,54). It will come upon us suddenly and unaware, and for this reason we must always remain watchful and ready (Matt 24:42; Matt 25:13; Mark 13:35-37; Luke 21:34; 1Thess 5:4). The day is coming when there will be a call to assemble the living and dead responsible to Judgment. This is the “last trump,” and it will be too late then to repent; it must be done now. Sometime after the Judgment, another trumpet will sound. The seventh angel with a heavenly trumpet will bring war upon the world in executing God’s judgments against His enemies. War is coming (Joel 2:1-3; Zeph 1:14-18; Rev 11:15)!

1Cor 15:1

“MOREOVER, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand.”