v.1-10 - Notice that Hannah's prayer is entirely one of praise. How often do you pray in this way? I don't. My prayers always move on to an expression of my desires. There is a lot to learn from this woman's prayer.

v.5 The idea of the hungry being fed is seen as:- 'he hath filled the hungry with good things' [Luke 1:53] The idea 'born seven' is picked up [Jeremiah 15:9] to show the desolation of the priesthood at the time of the captivity. Remember that Jeremiah was a priest.
v.6 The Lord kills and makes alive is a quotation from [Deuteronomy 32:39]
v.31 The sons of Eli were evil, therefore Yahweh promises that he will replace the sons of Eli [Levi] with a faithful priesthood. In fact this turns out to be Zadok as explained in [1 Kings 2:27 - 35]
The genealogy is thus:

The removal of Abiathar is the fulfilment of 1 Samuel 2:31

v.3 - Here is a great insight into our nature. We do indeed talk proudly and with great arrogance. We judge our fellow men by the standards we know to be right but we don't judge ourselves because we lack knowledge of our own failings in the arrogance of thinking that we are getting it right. We do well to remember these words of prayerful Hannah to keep our thinking in perspective. It is God that judges at all times. He is the only one with the knowledge to do so.

2:9 He will keep the feet is quoted in Ecclesiastes 5:1 indicating the sense of the phrase. Samuel was to be a faithful priest who ordered the way that the people walked.

:1 'my heart … Lord' is quoted by Mary (Luke 1:46)

Whilst Deuteronomy says Israel lightly esteemed God Eli lightly esteemed the sacrifices he offered. These things amount to the same thing. The way we behave shows what we think of our Father.

V.12 Eli's sons would not become high priests because of unfaithfulness, Saul's son would not become king because of unfaithfulness; but, David's greater son will incorporate both offices. King and High Priest.  

Hannah had 5 more children (1Sam 2:20,21). 5 is thought of as the number of grace. It's very true here.

V.1-10 That Hannah should be guided to express her praise and thanksgiving in words so far reaching in their meaning is surely an indication of the importance in God's purpose of both Samuel and his mother.

2:5        Hannah’s comment that ‘the barren hath born seven’ is a comment on the production of sons by barren women.  As the table shows Samuel was the seventh son born to barren women.

V.1 - "horn" Heb. "qeren" (7161) means "a horn (as projecting); (by implication) a flask, coronet; (by resemblance) an elephant's tooth (i.e. ivory), a corner (of the altar), a peak (of a mountain), a ray (of light); (figuratively means) power; hill, horn".

V.6,8 - might this "bringeth up" and "make them inherit the throne of glory" refer to the resurrection and the Abrahamic inheritance of the future millennial kingdom of God on earth?

V.9 - "keep the feet of his saints" perhaps suggests millennial preservation vs the silent darkness of death/destruction for the wicked and "for by strength shall no man prevail" perhaps suggests that no one by their own strength/works can earn eternal life but it is through mercy and grace that we have hope.

V.10 - "the Lord shall judge the ends of the earth; and he shall give strength unto his king, and exalt the horn of his anointed". Keeping in mind the previous verses and (Luke 1:69) might this have a Messianic millennial application?

V.12,22,23,24,25 - Eli realizes his children are not following God's ways but is too weak a parent to correct their behaviour. Similarly, believers today can't turn a blind eye to their children's behaviour and then later try to feebly address matters when the die is already cast  (Ecc 12:1).

V.35 - perhaps this refers to Samuel serving Christ forever in the millennial age. Mention of  "a sure house" is later found (1Chron 25:5-6) referring to Samuel's grandson.

V.10 This is the first time in scripture that the word "anointed"(Messiah) appears in this sense. As there was no king in Israel at the time, it appears to be pointing forward to Christ. There is a remarkable resemblance between the song of Hannah and that of Mary (Luke 1:46)

2:21The way in which ‘the Lord visited Hannah’ echoes the miraculous birth of Isaac – Gen 21:1

IN CONTEMPT OF THE OFFERING
 
The sins of Eli's sons are graphically described for us, contrasted against the character of the young boy Samuel. Eli's sons were priests. it was their job to be God's representatives to the people. They were the ones who should have been setting the example of behaviour required of all the Israelites by God. But instead the sons of Eli were leaders in wickedness. They were more wicked and had less regard for God than most of the people who came to offer their sacrifices at the temple.
 
One verse sums up their lives and characters very well. It says, "This sin of the young men was very great in the LORD's sight, for they were treating the LORD's offering with contempt." (1Sam 2:17) They held no regard for God, and as a consequence, they held no regard for anyone else. Without respect for God and his offerings their whole moral fibre went out the door. They sinned in all sorts of ways, even "sleeping with the women who served at the entrance to the tent of meeting." (v.22)
 
We may feel shocked at their antics, but how much respect and reverence do we have for God? Are we much different? Where are our thoughts during prayers at our Sunday morning services? Does God's word really speak to us when it is read? Do we listen? Do our lives outside of church measure up to the way God wants us to live?
 
Let's examine ourselves to make sure we are not treating Christ's offering with contempt.

2:29    ‘kick’ is ‘trample’’ in the RV – maybe the origin of the language in Isa 1:12

Vs.32,34 The sons of Eli were aptly named to reflect their characters.  Hophni means pugilist; and Phinehas means mouth of brass (brazen mouth).  These two arrogant, combative priests perverted the sacrifices and, in their greed, coerced the people to give them the best parts of their sacrificial meat.  They also forced the women employed for the tabernacle to have sex with them.  Their father Eli did not act as a judicious parent, or senior priest, to stop them.  Thus, Yahweh brought them punishment.  This episode should serve as a warning to those in a role of leadership.

2:3 Whilst one might consider that Hannah is speaking to Peninnah with these words it would be out of keeping for a Godly woman to speak like this of anyone. She is doubtless encouraging herself – and any other who has been blessed by God – not to feel self righteous.

Vs.1-10 These verses constitute Hannah’s hymn.

V.12 Belial (KJV) is presented as a proper noun, whereas it should be translated as a regular adjective. Belial means wicked or worthless.  Now the sons of Eli were sons of Belial (KJV) is translated Now the sons of Eli were worthless men (ESV).

V.21 Hannah and Samuel foreshadow Mary and Jesus:

-Hannah had Samuel as a special gift from God (1Sam 1:20)

-Mary had Jesus through the intervention of the Holy Spirit (Luke 1:35)

-Samuel was wholly dedicated to Yahweh from birth to death (1Sam 1:22)

-Jesus was wholly dedicated to His Father’s will from birth to death (Matt 26:42)

-Samuel grew in favour with Yahweh and man (v.26)

-Jesus grew in favour with God and man (Luke 2:52)

-Hannah went on to have other children after Samuel (v.21)

-Mary had other children after Jesus (Matt 13:56; Mark 3:31).

V.1 - "I rejoice in thy salvation" - perhaps this refers to Jesus.

2:10  Peninnah had been described as an ‘adversary’ - 1Sam 1:6 - so Hannah saw Peninnah as God’s not her, adversary.

2:2     The way in which Hannah speaks of God rolls easily off the tongue.  It is so simple a statement that we may miss the force of her words.  She was barren and God had opened her womb. She sees that God holds the solution to her problems, not her husband, on this issue and so ascribes glory to Him.

2:2-10     Compare the language and themes of Hannah's prayer with the book of Job, specifically v6-10 with Job's initial lament in Job 3. One notable parallel is where Job talks of his desire to go down into the grave, to lie  amongst the dead princes of the earth whilst Hannah talks of bringing down to Sheol, and raising up - lifting the poor and needy to sit with the princes.

1Sam 2:22-36

“Now Eli was very old, and heard all that his sons did unto all Israel…Nay, my sons; for it is no good report that I hear…Notwithstanding they hearkened not unto the voice of their father…”

Eli was the high priest and his two sons, Hophni and Phinehas, the priests. Regardless of titles or positions, personal obedience is always elevated above all other qualifying factors (1Sam 15:22). Within the lives of these men we see how God deals with bad spiritual leaders, our own role in the process, and what we should seek to emulate.

The sons of Eli are referred to as “sons of Belial” (v. 12), which describes them as wicked idolaters. They were fornicators turning Israelite women into Temple prostitutes (v. 22) at the door of the Tabernacle – the very spot they came to be purified (Exo 38:8)! Hophni and Phinehas had no fellowship with God; they were in the ecclesia, but not of the ecclesia. They did not care to know the LORD (Yahweh), did not follow His divinely appointed ordinances (1Sam 2:13-15), they transgressed the divine order appointed in the law of the priest’s portion (Lev 7:31-36) for their bellies sake, that was commanded first to be offered to the LORD. They chose to serve the LORD their way, not His way (1Sam 2:16; c.f. Deut 18:3)!

Eli knew all that was going on and when the Israelites complained (v. 24), he gave them a mild rebuke, but never administered discipline. Their crimes were enormous! Old Testament law mandated death not only for disobedient and rebellious children, which they were (v. 25), but also for the kind of sacrilege they committed. Their forefather, Phinehas, plunged a spear through a fornicating couple desecrating the Tabernacle (Num 25:7-8)!

Eli was a heavy man (1Sam 4:18) who also served his own belly (v. 29). He was just as much a part of the problem. His heart was not right before God, and God executed the punishments as prophesied (1Sam 2:34; 1Sam 4:11), striking down dead his two sons, after which Eli also died. “Shall the Judge of all the earth not do right (Gen 18:25)?”

Since Eli and his sons were direct descendents of Aaron, the first high priest, their descendents would have inherited the priesthood forever (Exo 29:9), but they broke God’s covenant, so that God decreed that none of Eli’s descendents would ever be priests, and stripped Eli and all his house of their power and authority (vv. 30-31). His posterity would see the glory of the chief priest given to another, whom they would envy (1Sam 2:32-33). The faithful priest we read of in verse 35, who will walk before God’s anointed forever is Zadok, who was a figure of Christ. He succeeded the high priest Abiathar, who should never have been made a priest in the first place (1Kin 1:5-8; 2:27), as Eli’s descendents were to be inferior in status and position to Zadok and all priests thereafter (1Sam 2:36).

2:10   In speaking of the lifting the horn of the anointed Hannah clearly sees the promise of her son as another step in the purpose of God in providing the “seed” for Psa 89:24 which is a Psalm speaking of the fulfilment of the promises to David in the provision of Christ.

2:26       The way in which Samuel grew in favour with God and man is also the way that John’s development as a child is described – Luke 1:80

A new way to look at Hannah

It is clear from v6 how deeply depressed Hannah had become over the issue of her inability to have children. She likens her predicament to death, from which God had now made her alive, and the grave, from which He had raised her. This is similar language to how Sarah and Abraham are described, being past childbearing age (Rom 4:19). Was Hannah perhaps past childbearing? The way Hannah is described in 1Sam 1:5 would fit in with this.

2:30   In saying that Eli “Lightly esteemed” the things of God he is being reminded of the words of Deut 32:15

2:12    That the sons of Eli were wicked may well have been the reason why Hannah wanted a son. She saw that left to the sons of Eli the priesthood would disintegrate.

2:7-9  If only we could have the faith of Hannah and recognise that the events of our life are ordered by God.

2:17-18   Notice the contrast between Hophni and Phinehas and the other priests on the one hand and Samuel on the other.

2:22-24           So it seems that Eli only “heard” about his son’s behaviour. He seems not to have had first-hand knowledge of their behaviour. Surely a failing on Eli’s part. He should have investigated what he heard rather than just talking to his sons about their reported behaviour.

2:11     So matter of fact. The focus in on Hannah’s commitment, not her loss. Maybe we can learn from this.

2:18 Samuel was a “son of Jorah” – 1Chron 6:33-37. This will be seen to be significant as we move through the book of Samuel.

2:10 The words “out of heaven shall He thunder“ are echoed in John: “Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again. The people therefore, that stood by, and heard it, said that it thundered” (Jno. 12:28-29). And just as Hannah said, “Yahweh shall judge the ends of the earth”, so Christ too goes on to speak of the coming judgment upon the Jewish world: “Now is the judgment of this world” (Jno. 12:31). 

2:18 Samuel was a “son of Korah” – 1Chron 6:33-37. This will be seen to be significant as we move through the book of Samuel.

2:2 Hannah’s exclamation that God was the only rock echoes how Moses spoke – Deut 32:21 – at the end of the wilderness journey.

WORTHLESS MEN

It was almost as if they didn't believe God existed. Hophni and Phinehas were priests of the Living God. Their job was to serve God in the tabernacle, to supervise the offerings of the worshippers and teach the people to love, honour and obey the LORD their God. But instead Hophni and Phinehas despised the offerings, blatantly disobeyed God, and encouraged (and even forced) others to do the same. They got fat serving a God they should have honoured when they loved themselves more.

The Bible describes them as "worthless men," and says that "they did not know the LORD." (1Sam 2:12).

We might look on in horror at Hophni and Phinehas, but we also need to examine our own lives. Do we act in a similar way? Are there parts of our lives we would rather God didn't see? Are there times when we think he is not watching? Do we honour him in ALL we do, or do we speak or serve for our own glory and fulfilment? Do we treat the gifts we have been given (our income, cars, houses, relationships, or the Bible) with the respect that we should, knowing that these are a gift from God to us for his glory?

God said, "For those who honour me, I will honour, and those who despise me will be lightly esteemed." (v.30).

Let's honour God will all our actions and words.
 

2:2  Hannah’s prayer was a prayer of thankfulness to God because he had heard her prayer. But notice she is not simply thanking God. She is stating her confidence in His supremacy. Her son that had been born was evidence of that supremacy. Do we see the answering of our prayers as an evidence of the supremacy and uniqueness of God?

2:10 Hannah speaks of a “king" many years before Israel had a king – she is looking to the time when God’s anointed, Messiah, will reign. She must have seen the birth of her son as part of that plan.

2:22 [Hophni and Phinehas] lay with the women who were serving at the entrance to the tent of meeting.

These women servants were originally established in Exodus 38:8 "the ministering women who ministered in the entrance of the tent of meeting". Their duties are not specified. They may also have helped in caring for Samuel in the absence of his mother.

2:1 Doubtless all faithful believers pray for their requests to be granted. But how many pray in thankfulness when the prayer has been answered? In this Hannah is an excellent example for us to copy.

v. 21 - The concept of streams in the desert is quite common in Isaiah [30:25, 35:6,7, 41:17-18, 43:19,20, 49:10], but this passage relates it clearly back to the care that God had for his people in the Wilderness. The implications of this for us as we go through this wilderness of our lives in preparation for entry into his promised kingdom are quite clear.

v.1 truth and righteousness were not seen in Israel in the days of Isaiah. However Zechariah, contrasting the times of Isaiah, promises a time when this will be reversed. [Zechariah 8:8] further developing the way in which Isaiah's words have been fulfilled at the time of the return from Babylon.  

v.10 - Having pointed out the pride and vanity of their lives, God now tells them that He has chosen them in the furnace of affliction. Here is the fire by which our faith is tried - the fire of chastening, which can either build and purify or destroy, depending on our reaction. It is the bad things in our lives that have the greatest potential to humble us and therefore the greatest effect on our standing before God, but only if we let them build us.

Here is another link with Zechariah's prophecy

48:10 I have refined Zech 13:9

:16 Against the background of Israel's sinfulness Isaiah says that his words (God's words) have not been spoken in secret. Jesus makes the same claim (John 18:20) before his accusers - sinful rebellious leaders.

48:19 In quoting the promises to Abraham (Gen 22:17) God is lamenting the sorry state of Israel. They were to be a blessed nation - but Isaiah is speaking of their captivity in Babylon.

V.22 Repeated in  57:21 The blessings just mentioned belong to the godly, not the wicked. Israel shall first cast away its wickedness before it shall inherit national prosperity: Zech 12:10-14, Zech 13:1 , 9,  Zech 14:3,  Zech 14:20-21  This of course holds true for all of mankind

IF ONLY...
 
Hindsight is wonderful.  With hindsight we have 20/20 vision.  With it we can see the consequences of our actions and decide on different choices that would have given us different results.  Unfortunately hindsight comes after the event, usually after the mistake has been made, and in many cases it is preceded by the words, "If only..."
 
God gives Israel and "If only..." thought.  He says, "If only you had paid attention to my commands, your peace would have been like a river, your righteousness like the waves of the sea.  Your descendants would have been like the sand, your children like its numberless grains; their name would never be cut off or destroyed from before me." (Isa 48:18-19)  But Israel did not obey, therefore they received none of these blessings.  If only they had, how different things would have been for them and the world.
 
Cast your mind into the future.  There we stand before the judgement seat of Christ.  The blessing of immortality is before us along with the rewards of faithful service.  But also before us there is outer darkness and separation from all that is good.  Will there be heard an "If only..." coming from our mouths or the mouth of the Lord Jesus on that day?  "If only you had paid attention to my commands."  If we can hear that "If only..." now, let's change the way we live so that in that day we will be blessed with immortality and a great reward, having no regrets.

Today’s chapter again tells Israel, and us, that the Lord God is the God of Israel, and He will not fail them.  The last 3 verses, Isa 48:20-22, are a fascinating prophecy. Israel had not yet been taken captive by Babylon, but God says that not only would  they go, but in the future they would return.

48:2  The way that Judah ‘stay themselves upon the God of Israel’ was not faithful behaviour – see verse :1 which explains Paul’s inspired use of this language in Rom 2:17

48:10 The concept of refining is a clear one in Scripture which speaks of the development of a spiritual character. However on this occasion God says it will be achieved with ‘affliction’

V.10 When silver is refined, all the dross (scum and impurities) are removed so that the pure metal shines through.  However, Yahweh did not remove the dross from His people.  Instead, He put them in a furnace (crucible) of affliction.  Captive in Babylon, they had a long, miserable time to reflect upon the errors of their ways.  Only after the captivity, were they reconciled to Yahweh when they were re-installed in Judah and Jerusalem. 

48:19 The idea of Israel being as ‘the sand’ is used by the contemporary prophetHos 1:10

LISTEN TO THE TEACHER

If we had a teacher or a mentor that we could guarantee was always right no matter what the situation seemed to be, we would listen to them and put our trust in them, wouldn't we? We do have a teacher who is always right, and more than that, he always has our personal best interests at heart.

"This is what the LORD says - your Redeemer, the Holy One of Israel: 'I am the LORD your God who teaches you what is best for you, who directs you in the way you should go. If only you had paid attention to my commands, your peace would have been like a river, your righteousness like the waves of the sea." (Isa 48:17-18) This being the case, how often do we really do what God tells us to do? Let's go back one step further. How often do we sit down to listen to God's teaching? I mean really listen - not just read the Bible for the sake of reading it, but prayerfully and patiently learn from the greatest teacher ever. Many of the things he teaches us are uncomfortable because they go against our nature, but we need to remember that it is all for our best.

So let's make a much bigger effort to listen to God and to do what he tells us to do. If we always remember that his teaching is for our best and that we will have peace like a river if we follow his instructions, we will be well motivated to follow the LORD wherever he leads us.

V.9 Yahweh called Israel to be a people for His Name’s sake (v.11; Deut 14:2).  For that reason, Yahweh would never completely destroy His people.  He might punish them, but He would always leave a remnant (Isa 10:21).

V.18 If Israel had obeyed Yahweh, then, He would let peace flow to them like a river (Euphrates) (See Isa 33:21; 41:18). Righteousness would roll like the waves. But, righteousness is the precursor of peace (Isa 32:17).

V.22 This verse has become a common expression in the world as: There’s no peace for the wicked.

48:1 In speaking of the ‘house of Jacob’ as called ‘the name of Israel’ Isaiah was reminding his hearers of how the name of Jacob – supplanter – was changed to Israel – prince with God(Gen 32:28)

48:1 Being ‘called’ by God’s name is a high privilege which brings with it great responsibilities. So the contemporary prophet Amos speaks of punishment that will flow for sins because of the high calling. Amos 3:2. Do we appreciate that the same responsibility is ours?

48:12-15        Israel, and ourselves for that matter, accept that God created everything. This truth is presented as the basis for asserting that there is no other God.  Our behaviour, often, gives lie to this belief. We often place our trust in things we can see rather than in the promises of God.

48:8   That Israel’s ear was not opened is contrasted with the “servant” of Isa 50:5  who is Jesus.

Isa 48:20,21.

48:4-7 Israel’s obstinacy is the reason why God speaks of His creative and prophetic ability. Lest Israel lay claim to events as being done by their idols.  It is all about recognising to whom we submit ourselves as the final authority. 

48:20 The joyful voice of singing here is contrasted with the despair in singing spoken of inPsa 137:1

1. Isa 48:1-2 - Jews invoking the God of Israel but not in truth or righteousness [Isa 8:6 - the Jews refused the waters of Shiloah and thus despised the word God sent to Judah, even the everlasting covenant with David, thus this is Judah after the flesh; John 7:37 - the invitation of his word was refused (they were not Abraham's children according to their works John 8:39-43); Rom 9:6 - not all Israel is Israel; Rev 3:9 - those who say they are Jews but are not; Rev 21:23-27 -

only those in the lamb's book of life shall enter the holy city]; V1 Hezekiah didn't have a lasting reformation or one that truly changed the hearts of the people.

2. Isa 48:3 - God prophetically announced and performed mighty acts on Israel's behalf in the past.

3. Isa 48:4-5 - knowing how stubborn the Jews were, God prophesied things so they could not give credit to their idols once that which was prophesied happened.

4. Isa 48:6-7 - what are the "new things"? Is this the deliverance from Babylon? Is this the millennial deliverance? Is this  the Gospel also being preached to the Gentiles?

5. Isa 48:8 - a rebellious treacherous Israel that doesn't listen to God with an allusion to the name of Jacob the heel catcher or supplanter.

6. Isa 48:9 - Judah was not cut off against against Assyria as God's anger was deferred.

7. Isa 48:9,11 - God for His name's sake would defer His anger that His name might not be polluted (Eze 36:20-23).

8. Isa 48:10-11 - is the prophecy shifting here from Israel to the Messiah and the new Israel? V10 refined, and tested in the furnace of affliction.

9. Isa 48:12-15 - V12 God is the first and the last and the Alpha and Omega but since Christ has risen from the dead and manifests God, there could be application to him also (Isa 44:6;Rev 1:8,17;Rev 22:12-13); Vs 14-15 God has called his arm (Cyrus, Christ, or both?) to do his pleasure on Babylon, but is this ancient Babylon, the Babylon of Rome (Rev 18:2,4,9,16,18,21), or both?

10. Isa 48:14-16 - is this the spirit of Christ in Isaiah?

11. Isa 48:14,20 - could this have application to the Babylon of Rome (Rev 18:4)?

12. Isa 48:17 - through Isaiah (and Christ?), God is the instructor of both king and nation and the redeemer ransoming the people from bondage.

13. Isa 48:18 - Israel didn't harken to God's (or Christ's?) commandments (Christ didn't speak in secret John 18:20).

14. Isa 48:19 - seed like sand with an allusion to Messianic promise (Gen 22:17;Gen 13:16).

15. Isa 48:20 - flee Babylon; spread the "Good News" to the ends of the earth that the Lord has redeemed Israel.

16. Isa 48:20-21 - the exodus from Babylon is similar to the exodus from Egypt; those who want to say Isaiah 40-66 was written during Cyrus' reign and thus not prophetic run into a series of details that don't fit; they thirsted not when he led them through the desert an water flowed from the rock i.e. Christ (Exo 17:3-7;Isa 49:9-12;1Cor 10:1-13;John 7:37-39).

17. Isa 48:22 - (in contrast to the above "Good News") there is no peace for the wicked (the wicked will be destroyed Psa 145:20).

48:18  Maybe we think of God as a God who seeks to punish sinners. Well, indeed he does. However it does not give Him pleasure. As we can see here He pleaded with Israel that they might listen to His commandments so He could bless them. It is the same God that we worship.

48:15    Note yet again how Isaiah is inspired to speak of the way in which God created the heavens and the earth.

48:20 We should remember this prophecy about Israel being freed from Babylon was given around 100 years before Judah was even taken captive by Babylon and is speaking of a time 70 years after that captivity. No one alive when Isaiah spoke these words would be alive at the time of the deliverance. Indeed none of the people listening to what Isaiah said would experience the captivity either.

48:21    There is not peace to the wicked is re-presented again in  57:21

48:9 “For my name’s sake” is not just a trite comment. God’s name is seen in His character – Exo 34:6-7. It is because of those qualities that Israel was not destroyed and it is because of those qualities that we can have a hope of eternal life through the forgiveness of sins.

48:11 Notice Yahweh’s concern. He emphasises twice that for His own sake He will not allow His name to be polluted with idols. Israel polluted His name by their behaviour. So can we.

48:21 the way the prophet speaks here is one of the many times that God reminded Israel how He had cared for them on their journey from Egypt to the land of Canaan. Because it seems so “natural” that we have food and clothing we are liable to forget that God is caring for us. That was what the nation of Israel forgot and so they were not appreciative of Him. Consequently they soon forgot His words also. The warning for us is stark.

48:17 Is this how we view God? Do we think that He teaches us things for our profit? If so where do we think we learn them from?

Some spend time reading novels, others watching drama on television or at the cinema.

The “company” we keep affects the way we think – 1Cor 15:33

48:3  Prophecy, inevitably, can take a long time to be fulfilled. Just like it was a long time after the promise of Cyrus until he delivered Israel from the Babylonian captivity. But certainly things that God has promised will happen, and happen speedily. We need to have confidence that our father knows exactly what He is doing and that in His due time the words will be fulfilled.

47:5-7 Babylon had spoken of herself as a lady but in fact she was a harlot. She was seen differently by God from how she saw herself. Herein is a lesson for us. Whilst we might not be viewed as a “harlot” and we might not see ourselves metaphorically as a “lady” we do well to reflect on the fact that we might have a rather high opinion of ourselves. We will form a correct view of ourselves if we absorb His teaching as we read His word regularly.

48:2-4 Notice the contrast. The nation claimed to be putting their trust in God but He recognised that it was a sham because they were “obstinate”. He had worked wonders for them to see but they had little or no impact on them. In like manner we see evidences of His existence and how he is working in the world as we look at the simple things of His Creation – the trees and animals. What impact do those simple evidences have on us?

5 v. 2 - Is this a reference back to Isa. 29:11,12? It makes no difference whether man is learned or not - he only has access to the book of God through Christ, the Lamb that was (and is) worthy to open the book of life for us.

5:9 The redeemed sing a new song because they have been made 'kings and priests'. This is our calling. As such our life now is the training ground for priesthood. The priest in Israel was able to understand the needs of the offerer because he was human as the offerer [see Hebrews 5:1-2]. Thus as we learn how to deal with our own weakness now we will be able to succour the mortal population in the Millennium. So our chastening and our weaknesses are not just 'chance happenings' They are ordained by our Father that we will be able to minister in the age to come.

6 v.15-17 During the sixth seal, when 'the wrath of the lamb' is seen the 'important' men on the earth try to hide from that wrath. On the other hand the servants of God are invited to hide until the indignation be overpast [Isaiah 26:20] showing that Yahweh's judgements are not indiscriminate. He cares for His children.

The way in which these four passages have been drawn together by the Spirit in Revelation 5 is most interesting.

The blessings of Jacob are linked with the promise of the righteous king (Isaiah 11) who is a manifestation of the glory of God (Ezekiel 1) who has this wonderful exalted position because he has been raised from the dead (Isaiah 53)

The cluster of quotations from Zechariah focuses our attention on the horsemen of Zechariah. Consequently, if we understand the horsemen of Zechariah we will appreciate the significance of the horses in Revelation 6. Zechariah explains what each one is to do.

5:13-14 So the elders again state their adoration of the risen Jesus as we saw in Chapter 4.

6:10 Do we regularly echo this cry? Are we longing for the return of Christ - or is life too comfortable and are there so many things we want to do that the coming of Christ is of secondary importance to us?

 5:13 "every creature" All creation, angelic, immortal, and mortal, both Jew and Gentile, will raise their voices in praise to the Lamb. First the Redeemed (V.9-10), then the angelic host (V.11),  finally all creation (V.13).

5:1 The book written within and on the backside is like the book which Ezekiel saw (Eze 2:10). His book was full of lamentations and woe.

6:6 "a measure ... penny" quotes 2Kin 7:1 which is speaking of the deliverance of Samaria  so we can conclude that the third seal has as its terminus some sort of deliverance.

1:1; 5:5 Only the Lord Jesus is able to tell His followers what must shortly come to pass. The seals represent periods of history subsequent to AD 90. The first six seals took place in the first few centuries. One traditional Christadelphian analysis gives the following breakdown:

First seal: 96-183 AD

Second seal: 183-211 AD

Third seal: 212-235 AD

Fourth seal: 235-303 AD

Fifth seal: 303-311 AD

Sixth seal: 312-324 AD

The seventh seal is protracted in length as it unfolds into trumpets (incorporating woes) and vials. We are clearly at that point of history which is considered the end times. Jesus could come at any time and call us to judgement.

5:4 Are we equally despondent when we do not understand the time when Zion will be a joy and a praise in the earth. John was one who mourned who will be comforted – Matt 5:4

6:1,3,5,7  The repeated call to John to ‘come and see’ demonstrates that the father and His son want us to know about His plans with the earth.

5:6 The ‘seven eyes’ quotes Zech 3:9 where the branch – Jesus is prophesied.

5:8 The harp is a symbol of gladness and rejoicing. The use of the harp as a symbol both here and in Rev 14:2 identifies the "four living ones " and the "four and twenty elders " with the 144.000 rejoicing saints in glory.

5:5   The ‘lion of the tribe of Judah’ shows that Jesus is the fulfilment of the blessings of Jacob – Gen 49:9

5:2 The question ‘who is worthy ...’ shows that the authority that Jesus now has was not automatically conferred on him. It was given by his Father because of his faithfulness to His commandments. The same is true for us. Our ‘overcoming’ is seen in a faithfulness to living the commandments.

Jesus Christ is described as the Lion of the tribe of Judah, and also the Lamb as it had been slain (Rev 5:5,6). There are of-course many symbols to represent Jesus, and these two are very appropriate titles. Jesus was powerful as a lion, yet meek as a lamb. It is Jesus who was destined to be the lion, the King. But it was also Jesus who was born into this world, and was submitted to sinful men as a docile lamb, dumb before its shearers (Isa 53:7).

5:5,6 The prophecy that was closed and sealed in Daniel’s time could now be opened by Jesus (Dan 12:4). Jesus is first described as a lion (king of beasts).  This appellation shows that since His resurrection, Jesus has become all-powerful and awaits His return to earth to rule (1Cor 15:27).  However, He is also shown as a lamb that had been killed.  This reflects the death of Jesus, which also represents the death of the flesh.

5:7 Jesus took the book (scroll) out of the hand of Yahweh, His Father. Here we have a manifestation of the Deity, Jesus and His Father.  This manifestation will eventually be extended to all immortalised saints (1Cor 15:28).  

5:10 The phrase kings and priests (KJV) is more correctly translated as: a kingdom and priests (ESV).  In the Kingdom, there will be only one king, Jesus.