It's interesting that when the Tabernacle was completed, "there came a fire out from before the Lord" and consumed the sacrifices (Lev 9:24). But when the Temple was built "the fire came down from heaven" (2Chron 7:1).  At the Tabernacle the fire came sideways, from the Most Holy Place, through the veil and the entrance curtain; but this time the fire came from above, from Heaven.  Does this suggest that travelling, or journeys were signified at Sinai, but permanence and stability were here shown at the dedication of the Temple?

V.8 The time for the dedication of the temple was immediately before the feast of tabernacles 1Kin 8:1-12 which would been after the harvest, so during this festival there was time for the offering of immense sacrifices. A large proportion of these were peace offerings, which afforded to the people the means of festive enjoyment.

7:10 There is a certain joy to be found in warm fellowship and worship with those of like precious faith. This is what all Israel experienced when the temple was dedicated. – but it was only a shadow of what it will be like when God tabernacles with men.

7:3  When the people said ‘for His mercy endureth for ever’ the people were recognising that the words that God had said to David were still being fulfilled through Solomon his son. This was the first real indication that God was with Solomon in building the temple.

7:22The scattering of Israel was to be seen by the nations as an evidence not only that God was at work in the lives on His people but that they had disobeyed His commandments. This, of course, should not have been a surprise to Israel. After all they knew the promises of God. However they still chose the curses of Deuteronomy 28 rather than the blessings.

7:6 Notice once again things are set up as David had made.

7:2 That the Glory of God entered the temple is the assurance that God had accepted the building. Whilst God in not confined to a building He set it as the focus on earth for His presence.

2Chron 7:8 - from the Northern most "Hamath" (a city in upper Syria) to the Southern most "River of Egypt".

2Chron 7:8-10 - emphasis on the number "7" which some feel suggests spiritual perfection, God's seal, God's covenant number, the day of rest, the millenial day of rest - in the 7th month (Tisri) there was a 7 day feast of dedication (8th through 15th day) followed by a 7 day Feast of Tabernacles (15th through 22nd day).

 2Chron 7:14 - repentance and spiritual health would lead to forgiveness and healing of the land.

2Chron 7:16;Gen 5:32 - "name" [Heb. "shem" (8034) means "name, appelation, reputation, fame, glory, honor, monument" etc.].

2Chron 7:17-18 - the kingdom that could have been.

2Chron 7:19-22 - what would happen if God was forsaken by Israel.

V.5 It would appear that the building became narrower as it rose in height.

Continuing on from comments on Chapter 40: 45,46.
Here we have the distinction of the future priesthood being developed again. Eze 42:13 is talking about the immortal "Sons of Zadok" again. We know because of the phrase "that approach unto the LORD" and also "can't eat holy things".  Chapter 44:13 tells us that the " Sons of Levi" can't come near any Holy things so this verse must describe the Zadok class.
In Verse 14 however, a distiction in subject is made. Remember, the prophet is decribing the duties of the future priests. The groundwork for distinction laid down earlier in the prophecy and is now up to us to unravel. These mortal priests(Sons of Levi class) go into the utter(outer) court(see Eze 44:19) being teachers of the people. Their actions will show the difference between clean and unclean(holy/unholy)Eze 44:23,. Nationally, this is indicative of taking responsibility for past sins; a requirement for forgiveness. We are told that these priest "shall approach to those things which are for the people". Ultimately, when enacted in the future...it will be a fullfillment of Eze 43:10,11("that they may be ashamed of their iniquities").

42:13  That the priests were to eat the holy things within the temple complex teaches us something about fellowship. The holy things are to be enjoyed together with those of like faith in an environment of fellowship.

42:20 Whilst the word ‘profane’ today tends to be used of things which are actually ungodly the word <02455> translated here simply means ‘unholy’ as can be seen here – Lev 10:10 - where the same word is translated ‘unholy’

42:13 ‘he brought me forth’ marks the point that the prophet did not measure and examine the building according to his preferences. He was shown the house in the way that God wanted him to see it. Likewise we should not form our own opinions about the ecclesia based upon our opinions. Rather we should measure the ‘house of God’ using God’s measure and instructions – the Scriptures.

42:14 Temple work for the priest required that they dissociate themselves from secular things – hence the change of clothes. Likewise our worship should be devoid of anxieties for worldly matters.

V.27 Even though Jesus had frequently told the Jews in plain language that he was sent by the Father (John 5:36, John 8:18) yet this fact had failed to regester. So blinding is the power of infidelity and prejudice!

Vs.3-5 Jesus' detractors could not prevail against Him theologically and so they attacked Him personally.  The woman taken in adultery, for example, was a set-up.  If He had agreed that the woman should be stoned, then the argument would be open that His own mother, Mary, should be stoned because she was found pregnant out of wedlock. 

The Pharisees asserted Jesus' illegitimacy in an offhanded manner by asserting their own legitimacy (v.41).  Then, they accused Him of being a Samaritan and having a devil (v.48).  The Pharisees blasphemed the Holy Spirit by accrediting Jesus' good works to the power of Beelzebub (Matt 12:24). 

The accusation of Jesus' being a Samaritan was particularly low.  In Jewish estimation, being a Samaritan did not scrape the bottom of the humanity barrel, it scraped the underneath.  According to the Jews, Samaritans were outside the Law and therefore ineligible for the blessings of the God of Israel. 

However, Jesus did liken Himself to a Samaritan.  In the parable of the Samaritan (Luke 10:30-36), clearly the Samaritan represented Jesus.  The (spiritually) wounded man was not helped by the Law (priest and Levite) but was helped by one rejected by the adherents of the Law (Jesus Isa 53:3).  The Samaritan (Jesus) bound the man's wounds (covered his sin) and saved his life (through the atonement). 

Thus, Jesus had to constantly contend with the wrongful accusations of His enemies. Throughout, He conducted Himself with wisdom and dignity, always deferring to the will of His Father in obedience (Heb 5:8).

If you would like a fuller explanation of Jesus in the role of Samaritan, e-mail me for the attachment Good Samaritan.

8:3 If the woman was ‘taken in adultery’ then the other party could have been brought as well. That he was not confirms that the whole event was set up to try to entangle Jesus in his words.

JUDGE NOT, THAT YE BE NOT JUDGED

It was a 1st principal of Jesus that only the man who himself is without fault has the right to express judgment on the fault of others. Only God has the right to judge. When we are confronted with someone who has made a mistake, our feeling ought to be, what can I do to help. We should feel sorry for people that lack the insight of the ways of God, and show compassionate pity as we would wish to be extended to us in the same situation. Jesus's attitude to the sinner involved a number of things:

a) It involved a 2nd chance- Jesus was always intensely interested, not only what a person had been, but also in what a person could be

b) It involved pity - Jesus knew the thrill of excercising the power to forgive

c) It involved a challenge - Jesus confronts the bad life with the challenge of the good

d) It involves warning - God's word provides a clear path in this direction. We must provide a clear path for people to learn to effectively read God's word and see the light for themselves. This story is unfinished, for every life is unfinished until it stands before GOD.

8:39 The claim that Abraham was their father demonstrates that when John Baptist spoke – Luke 3:8 – about the attitude of those who would not submit to baptism he actually did understand what motivated those Jewish leaders.

8:14 ‘Ye cannot tell’ catches the words that Jesus spoke to Nicodemus – John 3:6 – it is likely that Nicodemus was present at this time – see John 7:50. Jesus is appealing to Nicodemus who eventually showed his belief in Jesus - John 19:39

8:15 The way in which Jesus told the scribes and Pharisees that they judged after the flesh’ catches the way that Jesus told Nicodemus – John 3:3 – that he thought. Jesus is building up an appeal to Nicodemus in this section of John.

Circumnavigating judgement

In v15 Jesus says "you judge according to the flesh" and in v16-17 "my judgement is true... I am with the Father... the testimony of two men is true". In other words:

"You can't judge because you're defiled, but I can because I'm holy, and my witness completely agrees with the Father in every way. It only takes two witnesses to judge, so He and I are capable of judgement."

This is a scary statement.

In John 5:26-27 we read that responsibility for judgement has been passed to Jesus. In 5:22 that God judges no-one, but has entrusted it all to His son. This is also scary. What if Jesus chooses to judge us harshly?

So Jesus' words to the woman caught in adultery give us immense hope and comfort: "neither do I judge you" (v11). He was able to judge her but decided not to! Held in these words are the full force of the gospel. Though Jesus is the only one who is able to judge, and is the only one appointed to judge, he will gladly choose not to judge if he so desires. This is what he means in v15 when he says "I judge no one" and in 5:45 "do not think I shall accuse you to the Father" and 5:24 "he who hears my word and believes in Him who sent me has everlasting life and shall not come into judgement". This is our hope. Not that we shall be judged righteous by investigation of what we have done; but that we shall not be judged at all. Our hope is for a royal pardon which circumnavigates all other mechanisms of law and leaves them powerless.

8:18 In John 3:11 Jesus had told Nicodemus that he would not accept the witness of Jesus. Jesus returns to that theme here to appeal to Nicodemus.

John 8:58 - "Before  Abraham was, I am."  The word "before" [Grk. "prin" (4250) according to Strong's and Thayer's means "prior, sooner, before (that), ere, formerly"]. The word "was" [Grk. "ginomai" (1096) according to Strong's and Thayers means a number of things including "1. to become, i.e. to come into existence, begin to be, receive being; 2. to become, i.e. to come to pass, happen  a. of events; 3. to arise, appear in history, come upon the stage a. of men appearing in public; 4. to be made, finished a. of miracles, to be performed, wrought; 5. to become, be made....... to cause to be, to become, to come into being (all used with great latitude - literal, figurative); arise, be assembled, become, befall, behave self, be brought (to pass), become to pass, continue, be divided, draw, be ended, fall, be finished, follow, be found, be fulfilled"]. The word "am" [Grk. "eimi" (1510) according to Strong's and Thayer's means "to be, to exist, to happen, to be present.......the first person singular present indicative; a prolonged form of a primary and defective verb; I exist (used only when emphatic): am, have been, x it is I, was"]. This establishes Christ's pre-eminence as it chronologically puts Christ before Abraham not in the physical sense but in the sense of the divine purpose. In Gen 3:15,21 both verses infer the sacrifice of Christ with v15 a mortal blow to sin and a non permanent blow to the heal of Christ while in v21 the shed blood garments suggest being covered by Christ's sacrifice. So Christ is in the Bible before Abraham and was the first to be resurrected, was the first fruits, the first born of the new creation.  Christ was "foreordained before the foundation of the world, but manifest in these last times" (1Pet 1:20) so he was foreordained in the divine purpose prior to being born or formed. Similarly, he was the "Lamb slain from the foundation of the world" (Rev 13:8) but literally he was not slain until his crucifixion in the time of Pilate.