Comments for April 10

v. 7 - The drink offering was strong wine, we are told here. Not watered down wine, which was what they generally drank. It represented quite a sacrifice therefore even in terms of human desires without any consideration of the significance of wine being included in the event at all and its association with Christ's death. v.14, 31, 15:5-10, Isa.57:6, Joel 1:9,13, 2:14.

We now read a number of instructions relating to sacrifice that are to be offered.
:3 The continual burnt offering
:9 The offering for the Sabbath
:11 For the new moon
:16 The Passover
:26 The firstfruits

Now the instructions for these have already been given in Leviticus. So why is there this repetition here in Numbers 28?

We must remember that by the time we have got to Chapter 28 in Numbers we are in the last 12 months of the wilderness journey. Those who had heard the giving of the law at Sinai and heard the details given in the book of Leviticus are now dead. The new generation need to be taught the things that their parents had heard at Sinai. Hence the repetition, but in less detail. There was no need to go into all the details as that is laid out in Leviticus.

As we read of the offerings we cannot fail to be impressed by the amount of work that was required in keeping up with the work of the Lord. We should recognise this requirement in our own dealings and discipline ourselves to create situations - even ritual ones if that is what works for us - where we regularly worship on a daily basis in a number of different ways. We are privileged to be released from the strictures of regular sacrifices by the blood of Jesus, but this is only a privilege if we constantly remember that which was done for us.

:3 In saying that things had to be done 'day by day' we learn that the law of Moses contrasts with the work of Jesus - 'once for all' (Hebrews 10:10)

28:6 The 'continual burnt offering' contrasts with the 'once for all' sacrifice of Jesus Heb 10:10 Whilst we might think a continual offering would guarantee continual redemption the opposite is true. It is the effectiveness of the one offering which cleanses us. Thus we see that the law, by it's detailed ordinance, highlighted it's own failure to bring eternal redemption.

V.9-10  As far as we know there is no previous mention of a Sabbath burnt offering. This is in addition to the daily sacrifices.

Every day the burnt offering had to be offered twice, one lamb in the morning, and   the other in the evening. To accompany these, bread and wine had to be offered (Num 28:2,5,7).  You will recall that Joseph, in a sense, foretold the bread and the wine, when he told the dreams of the baker (bread) and the butler (wine).  How many more instances in the Old Testament can you find of bread and wine?

The Sabbath day law would not permit any work to be done (Exo 20:8-10).  It also would not allow any fire to be made (Exo 35:3).  And yet, burnt sacrifices were to be made on the Sabbath (9,10).

This may seem contradictory but it is not.

The congregation of Israel that was not allowed to work or make fire on the Sabbath, but priest was. 

This Sabbath sacrifice (work) pointed forward to the miracles (work) that the Lord Jesus did on the Sabbath.  The Pharisees accused Jesus of desecrating the Sabbath but failed to understand the very Law that they espoused. (Matt 12:10-12).

The repetition of the laws formerly enacted, which is made in this chapter, was timely and necessary, not only on account of their importance and the frequent neglect of them. A new generation had sprung up since their first institution and because the Children of Israel were about to be settled in the land where those ordinances were to be observed. 

28         The specific detail about how each and every sacrifice had to be offered marks the point that God will be worshipped in the way that He prescribes – not the way of our preference.

V.1-8 - here we have a daily ritual of the law pointing to Christ's sacrifice which fulfilled the law (Matt 5:17): v2 we have mention of the appointed time; v3 we have two lambs  without defect perhaps referring to the two 'natures' of Christ (natural fleshly and learned spiritual) and/or the offering for Jew and Gentile; v4 we have the mention of one lamb sacrificed in the morning and another lamb at twilight when Christ would have been dead; v5 we have the mention of bread (Christ is the bread of life and we remember his sacrifice by partaking of bread) and oil (perhaps symbolic of his anointing); v6 we have mention of the pleasing aroma of an offering (foreshadowing Christ's offering obediently and prayerfully made to his Father); v7 we have the fermented drink pointing to Christ's shed blood (1Cor 11:23-26). We are to present our bodies as a living sacrifice (Rom 12:1; Heb 12:1-3; Matt 24:13) on a daily basis.

28:25   In commanding the children of Israel to ’do no servile work’  masks the fact that on those days the priests are busier than any other day. The Sabbath of rest is achieved through the work of the priest. Our high priest worked hard to achieve the rest which remains for the servants of God.

V.7 The drink offering is translated from the Hebrew nesek which means both libation and molten image. The strong drink was to be poured unto the LORD. The word poured is translated from the word nasak whose root means to pour out, applying to both libation and cast metal. It is interesting that a sacrifice to Yahweh also carries a connotation to idolatrous cast images that Yahweh hates (Exo 20:3; 34:17).

28:2-4 We are now at the border of the land and Israel are about to cross Jordan. They have been keeping the law of Moses in the wilderness, offering the sacrifices according to the law and are now advised that these same sacrifices must continue to be offered when they enter into the land. They are reminded that even though their circumstances will change dramatically the teaching of God still applies.

V.5 An ephah was equivalent to a bath (Eze 45:11) and could be used for either dry or liquid measure. Josephus reckons the ephah to be 9 gallons, but the rabbis calculate it to be 4.5 gallons. The hin is calculated to be 2 gallons.

V.9 Two tenth deals means two tenths of an ephah which equals two omers (Exo 16:36). The measure is approximately equal to one gallon dry measure (allowing for the difference between Josephus and the rabbis).

28:16 The Passover commemorated Israel’s deliverance from Egypt. Doubtless in the wilderness it was easy to remember that they had been delivered from Egypt, however once they were settled in the land it would be easy to forget the events of the night when the nation came out of Egypt, especially as those who had experienced the event died off. The emphasis on keeping the feast of the Passover would mean – if faithfully observed – that every generation would have a stark reminded of their deliverance.

28:25  The details given in Lev 23:10-16 fills out the details of what is spoken of here.

28:2    Israel’s worship was not to be haphazard. Day by day indicated continuance and consistency. It is all too easy to feel “Godly” on Sunday but let that feeling of separation and service to slip during the week. Daily attention to reading scripture is an antidote to such a falling away.

The word used in v18 for work really means service, or work done without pay, as we can see by the first use of the word in Genesis and Exodus: Jacob's serving Laban for 14 years without pay, and Israel serving Egypt as slaves. So what we have on these days is a complete cessation of work, no matter whether it is paid work, or work of service, willing or otherwise. That's particularly underlined when we see the word is also used of the service of the Levites, who served God directly in the work they did. Is this chapter perhaps telling us that there is a time to rest even from work of service to God and our brothers and sisters? 

28:11  Every new moon Israel were to offer a sacrifice to God. This contrasted with the nations who worshipped the moon and the stars. When we are tempted to focus on and give  our time to things which are not Godly maybe we can try to replace that activity or thought with something positive about God and His purpose.

28:3   In telling Israel to make their offerings “day by day” we see the challenge of serving God. It was not possible to prepare sacrifices in advance so that the offerer could have a holiday away from worshipping God. Whatever else one did in the day one had to offer the relevant sacrifices. In like manner there are no holidays for us in our service to God. Whatever we do we must recognise our responsibilities to our God.

28 & 29    As we read these chapters we will recognise that what is being spoken of are the various feasts that Israel were to observe. However none of them are actually named. Moses, speaking to the new nation which was to cross Jordan, is reminding them of what specific animals had to be offered at those feasts.

28:25-26          The details recorded in Lev 23:16-18 describe what should be done at this time.

REMINDERS

If we read through the law of Moses from beginning to end, one of the things that is repeated over and over again, is the commandment to offer morning and evening sacrifices. The daily offerings Israel were to give to the LORD spoke of their daily dedication to Him, not just daily, but every day of every year for the whole nation.

But why not just say it once? Why should the daily sacrifice be repeated as an instruction time after time? Can't we just listen once and then remember?

It is apparent that Israel needed constant reminders to remember the daily sacrifices and their commitment to God. But I am sure it is no less for us. It is all too easy for us to let a day go past without remembering God at the beginning and end of it, much less, to stay totally committed to Him all day. We need reminders more frequently than we might care to admit.

So let's take notice of the times we read of the daily burnt offerings, and remind ourselves of our own commitment to the Lord. Then let us recommit ourselves to remembering and praying night and morning, as Israel had to do with their sacrifices.

28:3,6  “day by day” and “continual …” highlight a key aspect of worship of God. It should be seen every day and all the time in our lives. Of course, in our case, it is not animal sacrifices. It is our total commitment to His will. We are living sacrifices – Rom 12:1.

28:6  That the offering was to be a “continual burnt offering”  is an indication that our service to God must be “continual” – not just when it suits us.

28:25-26 We might ask why these details that were given at Sinai – Num 23:10-16– would be repeated here. One reason might be that as the people are now about to cross into the land repeating laws that related to a settled life in the land by contrast to being in the wilderness living a nomadic life should be repeated lest what had been said had been forgotten having been given so long ago to, primarily, the generation who actually died in the wilderness.

28:31 Israel are at the border of the land promised to them. 38 years ago they were given ordinances to keep when they entered the land. Now those ordinances are repeated - with occasional variations - lest the nation forget that they have made a commitment to obey God. We do well to reflect regularly on the commitment we have made to our Father lest we forget the breadth of our commitment.

28:4,8 There is a clear lesson we can learn from the fact that a sacrifice was offered in the morning and then at the evening. The people were to start their day and end their day with a focus upon God. Whilst we do not offer such sacrifices there is an idea we might take to ourselves. Do we start and end our day with a bible reading or prayer or thought about God? If not might we benefit if we did?

28:2  So we see a repetition, by and large, of the various offerings and sacrifices that the nation had to offer. It is now 38 years since these things were spoken of. However on this occasion it is to the children of the rebels that the words are spoken. A reminder of what their fathers should have told them when they were at Sinai. 

28:6 In saying “which was ordained in Mount Sinai” we are reminded that Israel were being reminded of what their fathers heard at Mount Sinai. Many of those listening to the word s in this chapter would not even have been born when Israel were at Mount Sinai.

v. 1 - Wine again here - the evils of which are portrayed by the wise man in proverbs quite a bit. The warning is against drinking unwatered wine and thereby becoming first drunk and later dependent. 23:29-35, 31:4, Isa.28:7, Hos.4:11. Drunkenness is mentioned at least 3 times by Paul to be avoided - 1Cor.6:10, Gal.5:21, Eph.5:18.

v.6 - the inference here is that a faithful man will not proclaim his own goodness. If we are faithful we will be humble and not wish to push ourselves forward. We have such an inbuilt desire to do this. The implication is that we should aid others in their outworking of this policy by praising them whenever we can when they do well. Prov.27:2, Matt.6:2, Luke 18:11, 2Cor.12:11

v. 3 Whilst it is indeed an honour for a man to cease from strife we find it so difficult. It is so difficult to seek peace rather than justify ourselves in an argument. However reconciliation should always be the objective because this is how God work. 2Corinthians 5:19

:10,23 That divers weights are abominable to God should not surprise us. The law of Moses said as much [Deuteronomy 25:13] however the principle extends beyond weights and measures. We can have 'divers weights' when we respect one person and despise another or have different standards for dealing with one over another.

ACTIONS SPEAK
" Many a man claims to have unfailing love, but a faithful man who can find?" (Prov 20 v 6) Our words are the first things people hear. They can be the fastest way to judge a character, but it can also be one of the most inaccurate. What we may say about ourselves will only be confirmed by the way we act. We will be found out to either be true to our word or liars. Do we claim to have unfailing love for our God, our husbands, wives or families? Test yourself and look at your actions as another person would look at them, or better still, as God sees you. Are we sometimes unfaithful even in small ways?
We need to make sure that our actions speak even louder than words when it comes to our good lives. Proverbs 20 v 11 says, "Even a child is known by his actions, by whether his conduct is pure and right." We can see those actions in children. It is easy to tell a child's character by just watching them for a few minutes. In the same way God sees our character in the way we act, and other people - and especially our children, can sum us up by what we do.
So the lesson is simple: Speak good; Act good.

:22 It is so natural to retaliate against someone who has wronged us. However the Proverbs counsel against this. These words find their fulfilment in Christian living when seen in Romans 12:17

20:28 Solomon seemed to forget this proverb. He did not show mercy and truth in his kingship. Rather he lay heavy burdens on the subjects of the kingdom of God 1Kin 12:4. The mercy and truth is not to be seen as just a way of pandering to the desires of the people. Rather it is implementing the character of God Exo 34:6

V.13  In scripture "sleep," "poverty," and "bread" take on a deeper meaning. Neglect of spiritual life will be disastrous to our eternal welfare. If we want to be satisfied with the bread of life we have to keep awake. Do we ever find when we sit down after a prayer has been offered that we can not remember what was said? Were we sleeping?

Alcohol is a poison to well-being of a godly person.  The effects of too much drink are so deceptive that the drunkard thinks he is being big.  He has no idea how small and ridiculous he really looks.  (Prov 20:1)

20:14 This verse truly describes human nature – self seeking and proud. However the servant of God should not be so. His word should be his bond – Matt 5:37.

V.29 Each age group has its appointed position and excellence, to be respected and enjoyed in its time. But, strength is not what the proverb is about; it is how it is used that is important. strength can be used in many ways in the Master's vineyard. Likewise the proverb is not interested in grey hair. It is the implication that its possessor is wise, that is the point, since there are many grey haired fools around.

V.30 - "The 'blueness' [Heb. "Chaburah" (2250) means "bound (with stripes), a weal (or black-and-blue mark itself), blueness, bruise, hurt, stripe, wound"] of a wound cleanseth away evil..." (KJV). There is only one instance of "stripes" that uses the Heb. (2250) and it's found in Isa 53:5 "...and with his 'stripes' we are healed" (KJV). So perhaps the 'blueness' is an echo of the 'stripes' and hints at the sacrifice of Christ cleansing away evil so followers might be resurrected and healed with eternal life upon Christ's return to establish his kingdom on earth.

20:4  Whilst this verse states an obvious practical consequence that follows from idleness in the field there is a spiritual lesson. The ‘cold’ answers to inconvenience. The ‘ploughing’ is giving attention to the Word of God. The time of ‘harvest’ is the kingdom. The lack which requires one to beg is rejection at the return of Christ.

20:1 Whilst we understand the adverse effects of too much alcohol we must appreciate that the Proverbs speak at a higher, spiritual level using natural phenomena to force the spiritual point on us. The ‘wine’ is false teaching. The ‘deceiver’ echoes the serpent in Eden. False teaching appeals to the flesh and therein is the danger. Not that we will easily be led astray by things such as the doctrine of the trinity. Rather it is more subtle than that. Unity amongst brethren, for example, is paramount. However we, by our actions at times, deny that truth.

V.1 strong drink is the same as strong wine that we just read about in Num 28:7. They are both translated from the Hebrew word shekar meaning a strongly intoxicating alcoholic beverage. There were many concoctions made from various fruits and vegetables in the Near East, but the most common ones drunk by the Jews, other than plain wine, were:

-Beer, which originated in Egypt

-Apple cider

-Honey wine; a combination of wine, honey, and pepper

-Date wine

20:2 In speaking about sinning against one’s own soul Solomon is reflecting on the situation of Korah and company – Num 16:38

V.6 Most men will proclaim every one his own goodness (KJV). This sounds like boasting about oneself. But, that is misleading. The ESV says: Many a man proclaims his own steadfast love. The implication is that the love (Heb. chesed = kindness) is directed towards God. And so, even though many men direct their love towards God, they are not genuine (2Tim 3:5). Hence the follow-up question: but a faithful man who can find?

Vs.10,23 Reflect a command under the law (Deut 25:13).

V.14 I am sure we have known people who have boasted about the bargain they made after a purchase. They are delighted to tell you how they forced the seller to knock down the price after they purposely found fault with the goods. That kind of manipulation is akin to v.10.

V.17 A consequence for the man in v.14.

V.22 is reflected in Rom Rom 12:19.

20:6 There is a saying ‘handsome is as handsome does’ our problem is that we would rather speak about our status than show our status by our actions.

20:5   The wise man’s teaching that wisdom will establish truth even from those who do not wish to advertise their position.

20:8  I suppose all kings would like to have their subjects believe that they see things correctly and judge righteously. However that is not so. It is only the king who does not judge after what he sees – Isa 11:3-4 - Jesus at his return, who will scatter all evil.

20:3   The word translated “meddling” <1566> only occurs three times in Scripture – all in the book of Proverbs.  The other two are

17:14   Meddled

18:14    Intermeddleth

1. Prov 19:29 - "scorners"<3887>.

2. Prov 20:1 - "mocker"<3887> - spiritually, we have the wine of Babylon associated with false doctrine and immorality (Rev 17:2). The previous in contrast to the modest use of wine (Psa 104:15;1Tim 5:23).

3. Prov 20:2 - NIV "A king’s wrath is like the roar of a lion; he who angers him forfeits his life".

4. Prov 20:3 - "fool"<191> - avoid trouble and be honored.

5. Prov 20:4 - spiritual concept illustrated in Gal 6:7-9.

6. Prov 20:5 - the deep water of a well is concealed but a man of understanding can draw it out; Jesus knew men's hidden thoughts (Matt 12:25).

7. Prov 20:7 - "he (Christ) shall see his seed" (Isa 53:10).

8. Prov 20:8 - "scattereth away"(<2219> can mean "winnoweth") - reminds of the wheat and chaff at judgment (Matt 3:11-12;13:24-30;Isa 11:4).

9. Prov 20:9 - this applies fully to no one except Christ (Psa 51:1,2,5,7,10;1John 1:8).

10. Prov 20:10,23 (Deut 25:13-19 - by using dishonest weights Israel would be imitating the actions of Amalek. God will want to blot us out if we lack honesty and are predatory).

11. Prov 20:11 - good character appears early (Isa 7:14-15;Luke 2:40-52).

12. Prov 20:13 - vision and food perhaps have spiritual applications.

13. Prov 20:15 (Rev 2:17).

14. Prov 20:16 - don't lend without a security; the wisdom of being cautious.

15. Prov 20:19 - "A gossip betrays a confidence; so avoid a man who talks too much" (NIV).

16. Prov 20:20 (Exo 20:12;21:17;Lev 20:9;Matt 15:3-9).

17. Prov 20:21 - ill-gotten gains don't last (Luke 15:11-20).

18. Prov 20:25 - don't make a promise you won't keep.

19. Prov 20:26 - perhaps this has application to Christ will be a wise king hating iniquity/chaff (Matt 3:11-12;13:24-30).

20. Prov 20:27 - "KJV The spirit"<5397> - NET "The human spirit is like the lamp of the Lord, searching all his

innermost parts" - (Christ is the one who will search our minds and hearts Rev 2:23).

21. Prov 20:28 - NET "Loyal love and truth preserve a king, and his throne is upheld by loyal love" --- "Those in lesser forms of authority must exhibit truth and mercy if they want their subordinates to accomplish what they desire. Those in ecclesial positions must not be dictators who scare the ecclesia; they must be shepherds who lead because they love the flock and they must feed them the truth" - Proverbs Volume 2, printed 1989, Aleck Crawford, p510.

22. Prov 20:29 - the need for young and old in the body of believers.

20:11 It is well said that it takes a lifetime to build credibility but that can be lost in a moment of indiscretion. Children are guileless and can be “read” easily. We should be able to be read easily also. However what is “read" should be a sound integrity. 

Exaggeration and concealment

Two proverbs in this chapter tell us how displeased God is with dishonest buying and selling. The dishonest weight is a weight placed on one side of a scale to make the other side look heavier than it is. Likewise with a smaller than standard measuring jug or scoop. Given that these are so abhorrent to God, are we careful to implement this kind of absolute honesty in all our business dealings? One example might be if we sell our car and conceal scratches in the paintwork. If we buy a home, we might exaggerate any flaws we encounter in order to get a better price. Are these right in God's sight?

v10:

"Diverse weights and diverse measures,
They are both alike, an abomination to the Lord."
 

v23:
"Diverse weights are an abomination to the Lord,
And dishonest scales are not good."

20:9   There was one man who could claim c clean mind – free from sin. It was Jesus - John 8:46. Jesus presents the contrast in a parable when he stylises the Pharisee – Luke 18:11-12

20:7  The “just” have many qualities. A just man believes God promises – Gen 15:6. Here we see a specific quality – that of honesty. Do we who have faith in God’s promises share the integrity of people like Abraham?

Prov 20:20

“Whoso curseth his father or his mother, his lamp shall be put out in obscure darkness.”

(cf. Exo 20:12; Lev 19:3; Deut 5:16; 27:16; Eph 6:2,3; Col 3:20; 2Tim 3:1,2).

Let it be noted that no where does God put an age limit on children as to how long they are to honour and be obedient to their parents. Why? Because, there is a relationship between honouring parents and honouring God (cf. Mal 1:6). How we treat or treated our parents greatly affects our future. If it is very important to God, it ought to be very important to us. The New Testament requires us to honour all men (Rom 12:10; 1Pet 2:17). Learning to honour parents is a significant step in the direction of honouring others.

In a day when children’s rights are exalted, this proverb may sound harsh and archaic. But God’s word does not get harsh or archaic with time. We witness a generation of proud, rebellious, and scornful children, disrespectful to parents. How wonderful this declaration of a Holy God’s judgment against arrogant youth (cf. Exo 21:17; Lev 20:9)! Their lamp will go out; their life ended like snuffing out a candle in the dark.

The best guarantee of extending our life is to honour our parents. We must keep our lamp burning! It is the first Commandment (5^th of the 10 Commandments) with a promise. Let it be also noted that God attaches no conditions to His law: “if they deserve it,” “if they please you,” etc. Parents must be honoured for they stand in the place of God.

20:30  This is not a comment about the healing effect of a bruise. Rather it is speaking of the effects of correction. A wise son will learn from the correcting “rod” of God’s chastening. Heb 12:11 speaks of this benefit as a longer term effect.

20:13  “sleep” here is to be understood as apathy, involvement in things which benefit fellow believers brings a reward - Matt 25:40

LISTEN BETTER

We need to listen more. All too often in our conversations with people, all we want to do is to talk about ourselves. I don't know about you, but sometimes I even find myself planning the next thing I want to say, and  I haven't been listening to what is being said to me. That's bad!

I wonder if God puts people in our lives - people we have conversations with - because they have a need we can help with? What a shame if we don't listen or give them the opportunity to talk. We might have been a huge blessing to them, but missed the opportunity.

The wise man tells us how to get it right."The purpose in a man's heart is like deep water, but a man of understanding will draw it out." (Prov 20:5).

People have things hidden in their conversation. Often they will hint at something they need to talk about and see if we pick up on it. Listen for those clues, then as a person of understanding, we can ask good questions that draw them out, help give them clarity of mind, to verbalise what is bothering them, and to help them reach a solution. We can even pray for them.

But it all starts with listening. Let's not be so quick to want to be heard, but be quick to hear.
 

20:7 The children of the “just man” are blessed because they imitate him.  This should instruct us as to how we should seek to imitate Jesus.

20:30 the comparison between the healing wound and the chastening hand of God is to teach us that suffering may well be painful but is for a purpose. Just like the healing of a wound can be painful the chastening hand of God can be painful.

20:6 This verse links the parable of the Unjust Judge in Luke 18 with the parable which follows, the parable of the Pharisee and Publican. The former parable ends with the question: “shall he find faith on the earth?” (Lk. 18:8), which echoes “a faithful man who can find?” (Prov. 20:6). And the Pharisee in Luke 18:11 proclaims “his own goodness” (Prov. 20:6).

20:5 there are times when we, because of depression or anxiety, are unwilling to unburden ourselves on others who are trying to help. The wise will be able to gently work through the issues in an unhurried way.

Prov 20:10,23, Deut 25:13-16 whilst speaking about traders who might “short change” their customers the wise counsel teaches principles. Such behaviour is like having double standards. One set of rules for one’s friends and different rules for others.  God is not like that. He provides for the just and the unjust (Matthew 5:45). As hard as it might be our ways are to be “equal” as are God’s (Eze 18:25)

20:11-12  Our behaviour is seen and heard by our heavenly father just like we as parents are aware of the thoughts and actions of our children – often before they even respond to situations.

v. 11-13 - Right at the outset of his gospel here, John makes it quite clear that the gospel through Jesus has been made available to every man, and that because of the rejection of God by the chosen nation. Here was the ultimate in their rejection - the Jews rejecting their Messiah - the Word made flesh, full of grace and truth. Matt.15:24, Acts 3:25,26, 13:26,46, Isa.53:2,3.

John mentions four Passover feasts in the ministry of Jesus John 2:13 5:1 6:4 11:55 The other gospels record the 'last supper' Passover Matthew 26:2 Mark 14:1 Luke 22:1 Only Luke records another Passover - when Jesus was 12. Luke 2:41

1:29, 43, 2:1 Notice how John is marking the passage of time. So the events around the baptism of Jesus and the call of some of the disciples to follow him and the marriage at Cana are close together according to John's gospel record. Where do we think the call of the disciples fits into this narrative? The disciples had already been called, or so it seems, according to John 2:1

COME AND SEE
There is a very powerful lesson contained here about preaching the gospel and introducing people to Jesus.

John the Baptist was the first to point out to anyone that Jesus was the Christ. He said, "Look, the Lamb of God." From John the Baptist's personal seal of authority, Andrew and John began to follow Jesus. Then we read that "the first thing Andrew did was to find his brother, Simon, to tell him, 'We have found the Messiah,' (that is the Christ). And he brought him to Jesus." John and Andrew were brought to Jesus on the recommendation of John the Baptist. Simon Peter was introduced to Jesus on the recommendation of Andrew.

Now, after Jesus had found Philip, "Philip found Nathanael and told him, 'We have found the one Moses wrote about in the law, and about whom the prophets also wrote - Jesus of Nazareth, the Son of Joseph.'" Philip introduced Nathanael to Jesus.

There is still no better way to preach the gospel and to spread the good news than to introduce our friends and family to the Messiah, Jesus Christ. There is no need for great speeches or fine sounding arguments. Let them come and see, and meet Jesus themselves through the gospels, the Spirit and through prayer.

1:9 The 'light' continues the creation theme begun in 1:1 'in the beginning. The light - Jesus - answers to the light of the sun in creation. This light, in contrast with the sun in creation which gave natural light, provides enlightenment.

V.37  We ask a question at this point. We have two disciples, one is Andrew.(V.40) Was John the other disciple? Was that the reason for the second one being unnamed? Andrew found his brother Simon, if the other disciple was John, did he find his brother James?

1:3 'all things' picks up the language of Psa 8:6 confirming that the creation that John is speaking about is the new creation - the ecclesia. For example see Col 1:18

John is the fourth gospel account. Unlike the first three, which are synoptic (seeing together), John takes an independent view. He looks at the spiritual aspect of Jesus and can be related to the prophet Daniel and the eagle of Ezekiel's vision (Eze 1:10).

Some erroneously link v.1 with v.14 to suggest that Jesus pre-existed as part of the Trinity.
Pre-existence is a contradiction in terms as one cannot be before one is.

Nowhere in v.1 and 14 does it show that Jesus is God.

The Word (Gr. logos) was certainly with God in the beginning. It is with His logos (intelligence, mental faculty, and reasoning) that God created all things (vs.2,3).

In the beginning God created light to shine in the dark physical world (Gen 1:3,4).

Now with the same logos, God created a special man to be humankind's Savior. He would be a light to the dark spiritual world (Isa 9:2). That Saviour, that light, is Jesus (John 8:12).
He is not God but is in the form (morphe) of God (see my note on Phil. 2:6, Apr. 8).

1:5 ‘comprehended’ is the same word as is translated ‘come upon’ in John 12:35. Jesus overcame the darkness that is in the world. We should be trying to do the same.

It’s possible that the first few verses, (John 1:1-5), could refer to Christ’s new beginning, and the start of Christianity. Of course it also takes us back to God’s new creation in Genesis 1. In John 1:12 there’s a most interesting word translated as “power”. It is sometimes right, privilege or authority. Jesus used the same word in Matt 28:18 when he said that all power was given to him now he had been resurrected. It’s a wonderful idea that when we receive him, we are given the right or the privilege to be called sons of God.

V.17 There was nothing wrong with the law. It had been given by God to Moses. But, there were two things which the law as such, did not supply. Grace so that transgressors could be pardoned and helped in time of need, and truth. Christ by his atoning work furnished both.  

1:13    John makes the point very clearly that our calling to the gospel was ‘of God’ Our baptism was not a matter of ‘chance’. God has called those who are ‘in Christ’. That is the privilege of our calling. Do we live up to it?

1:14 The ‘word’ here alludes to the ‘oracle’ of 2Chron 5:7. That which was prefigured in Solomon’s temple was now manifest. This detail of the temple spoke of Jesus Christ.

God is the Father and creator of all things:

Jesus isn't God he is the son of God and of a woman. God has a oneness with Jesus (His son) who manifests or reflects God just as believers are to reflect Christ and be one in purpose and on the same page with him and each other - John 1:1-2,14,18,29;17:21-23;10:25-36 (in John 1:1  the Grk for "word" is "logos" and means thought, word, something said, plan, etc. and there are numerous prophetic words written of Christ as far back in the Old Testament as Genesis; in John chapter 10 note Christ doesn't claim to be God but rather God's son and says in John 10:34 "I have said you are gods", this is a prophetic reference to Psa 82:6 and the Heb "elohim" here refers to human judges).  Moses was as a god ("god" used here is the Heb. "elohim" (430) and means: gods, of the supreme God, magistrates, angels, God, judges, mighty)  to Pharaoh, thus one can be a manifestation of God without literally being God - Exo 7:1. God is greater than Christ (Christ is God's son) who is always subordinate to God though a manifestation of his father God - Hos 11:9;Isa 7:14-15;Heb 4:15;Titus 1:2;James 1:13;John 14:28;5:26,27,30;Luke 22:42;1Cor 15:24-28. God sent and raised His son (Born of Mary) who is now the mediator between God and man - Rom 4:24;John 17:3;Eph 1:3,17;John 1:29;Rev 1:1;1Tim 2:5.

V.17 The Law brought sin to light (Rom 3:20). But, Jesus was the light who brought salvation to humankind (2Tim 1:10).

V.18 No man or woman, nor any of their parts (so-called souls) has ever see Yahweh. No mortal can stand in the presence of the divine. Our hope is to be changed from mortality to immortality so that we can stand in His presence (1John 3:2).

V.51 The allusion here is to Jacob’s vision (Gen 28:12-22). Jacob (Israel) saw the angels ascending and descending on ladder (staircase). Jesus is that staircase. He is the one who, as mediator, opened the access to heaven 1Tim 2:5). He bridged the gap between the divine and the human (John 14:6). He is the only way to salvation (Acts 4:12).

Seeing God

John 1 is full of seeing, looking and beholding, right through to the end of the chapter. And that's no wonder, because Jesus had come, the "light which gives light to every man" (v7-9). They could now see for the first time! This, then, is the aim of the chapter; to show that by simply looking at Jesus we can see the Father for the first time in history, because "the only begotten son, who is in the bosom of the Father, he has declared Him" (v18). And this is why John points the Pharisees to Isaiah chapter 40 by his quote in v23. Take Isa 40:18 "to whom will you liken God? Or what likeness will you compare Him?" or 40:5 "the glory of the LORD shall be revealed, and all flesh shall see it together" or 40:25 "To whom then will you compare me, that I should be like him? says the Holy One."

John's answer was to say "behold the lamb of God" (v18 compare Isa 40:9-11). Jesus' answer was simply; "come and see" (v39).

1:24  In saying that those that were sent were ‘if the Pharisees’ we see the beginning of what was to be a long running battle between the Pharisees and Jesus – but there were Pharisees who did accept Jesus. Nicodemus being one and Saul of Tarsus being another.

1:18  Many times John continues the themes of his gospel in his letters. Here is one which we find again in 1John 4:12

John 1:1-4

In the Diaglott, the above verses read as follows:

"In the Beginning was the LOGOS, and the LOGOS was with GOD, and the LOGOS was God. This was in the Beginning with GOD. Through it everything was done; and without it not even one thing was done, which has been done. In it was Life; and the LIFE was the LIGHT OF MEN."

The 1611 KJV of John 1:32, reads: "... I saw the Spirit descending from heaven like a dove, and it abode upon him."

"It" in all these verses is in the neuter gender, and, therefore, does not apply to a person. Christendom uses these verses, amongst others, as proof that the Holy Spirit is the second person in a Trinity!

John 1:11

"He came unto his own, and his own received him not."

The first, "his own" is in the neuter gender; the second, "his own" is in the masculine plural. What this passage is saying is: "He came unto his own (kingdom), but his own (people) did not receive him." See Elpis Israel, by John Thomas, page 238.

1:38    Jesus’ question ‘What seek ye?’ begins a theme of seeking that runs through John’s gospel

6:24    Seeking for Jesus (people)

7:34    Ye seek me (and shall not find me)

9:35    Jesus ... found him (the blind man he had healed)           

18:4    Whom seek ye (Jesus asked)

20:15  Whom seek ye (Jesus to Mary after resurrection)

Summary Of John

1:14               Word made flesh

1:36               The lamb of God

1:41               We have found Messiah

1:10   Jesus’ appearance as Messiah was expected by faithful men and women. However when he appeared he as not recognised by the “world” – the Jews – nor even by John the Baptist John 1:31,33. We have to conclude that he did not meet the Jewish expectations of what Messiah would be like. 

1:41    In explaining that “Messias” means “Christ” we see that John’s gospel is designed for both Jew and non-Jew. Messiah is a Hebrew word whilst Christ is the translation of that word into Greek.

1:19     We know – Luke 3:15 – about the coming of Messiah so it is not surprising that the authorities enquired of John his status. However, sadly, they did not accept his words!

1:31   In saying “I knew him not” John Baptist is echoing verse 10. John did not have prior knowledge that Jesus was the Messiah even though he was Jesus’ second cousin. It required a revelation from God. 

1:47    In speaking of Nathanael as an Israelite who without guile we see a wonderful description of a man  like David spoke of in Psa 32:2

John 1:17

 “For the law was given by Moses, but grace and truth came by Jesus Christ.”

Law and grace designate the two predominate covenants in the Bible. Jeremiah speaks of these covenants, the latter which would be world-wide in scope (Jer 31:31-34; cf. Heb 8:7,13).

The first covenant given by God to Israel through Moses (Exo 19:1-7; Num 9:23), focused on demonstrating that a violation of divine law separates the guilty from God (Isa 59:1,2), the law defined sin (Rom 3:20; Rom 7:7), that justice required a penalty be paid for law-breaking, the law could not save by animal sacrifices, it was a tutor pointing to Christ  (Rom 3:16; Rom 8:3; 1Cor 10:5; Gal 3:24), and keeping of Feast days.

The second covenant stresses the redemptive mission as the result of God’s grace through Christ (Rom 3:22; Eph 2:8-10), which could save. There are no laws of animal sacrifices, no laws for Feast-keeping, no laws of specific punishments; a contrite heart merits forgiveness in Christ. Violation of God’s divine moral laws still separates the guilty from God unless repented of.

Mercy and grace were available under both covenants and were extended only to those who responded in obedience in submitting to God’s will (cf. Gen 6:8,22; Exo 33:13; Deut 7:12; Isa 1:11-19; Hos 6:6; Matt 9:13). The God under both covenants is a God of love, grace, and mercy; He does not change and being now under grace in no way opposes God’s moral laws in the new covenant; it magnifies it (cf. Isa 42:21). Christ magnified the moral laws by living it to its fullest extent in all obedience (cf. Matt 5:17). Christ showed us its fullest spiritual application setting for us an example that we should follow his steps (1Pet 2:21-23).

Under the second covenant, we are under law too because we sin and are amenable (cf. Rom 4:15; 1John 1:8-22). Jeremiah equated God’s second or new covenant as God’s law, which would be written now on men’s hearts, not on stone (Jer 31:31,33). The “law of the Spirit of life” (Rom 8:2), a law of divine life, walking by the Spirit (Gal 5:16-26), is a rule of conduct and an expression of God’s will for us, and Christ obeyed it without sinning (John 4:34; John 5:19,30; John 6:38; cf. Phil 3:14; Heb 4:15).

Being under Christ’s law, we are also under God’s law making it one and the same (cf. 1Cor 9:21; John 17:21-23). Christ did not override or change any of God’s moral laws as some teach; Christ showed the true meaning of the first covenant wherein mercy was more important than sacrifice and the legalism to which the Pharisees had resorted (Matt 12:1-13). It is a mistake to ignore the moral laws of the first covenant. Being under grace, some err by lulling into a false sense of security and skirt as close to sin as possible to please the flesh, and taking lightly committed sin brushing it off to being under grace! This is very dangerous!

The moral laws, which are our guide on how to be spiritually born again, were never abrogated and should never be separated from the new covenant. The implications on God’s character in doing so is horrendous and leads us to many false interpretations! While Moses was the intermediator of the first covenant and Christ the intermediator of the second covenant all is of and comes from Yahweh our Father (cf. Isa 11:1-3; Mic 5:4).

John 1:14

“And the Word was made flesh, and dwelt among us…”