V.3 The Hebrew word for covenant is berith.  It carries the idea of cutting.  The word used in Genesis 15:18 where God made a covenant with Abram by dividing (cutting) various animals and passing through them as a lamp of fire. 

The significance of the cutting meant that the animals could not be restored.  In other words, the idea of severing meant that the covenant could not be broken. 

Circumcision for a male Jew on his eighth day is called a brit, which, of course, is derived from the Hebrew word for covenant.

10:3,9  We have noticed in the past that the ‘trembling’ echoed Isa 66:2 The context of Isa 66 relates to the building of a house for God and the inability of the earth to contain Him so it is most appropriate for the days of Ezra when they were building the temple – the building was of no value if the people were not already holy! Likewise we, in ecclesial life, must be pure in heart and mind before we start the work.

10:18 We see, in the fact that the sons of the priests had taken strange wives, a sad comment. The priests, whose lips should have kept knowledge – Mal 2:7 - were setting a bad example by their lives. Whatever good teaching came from their mouths it was not credible because their lives were compromised. 1Tim 3:10

10:1 The prayer of Ezra after he had highlighted the error to the people brought about repentance. Ezra builds upon the repentance by encouraging the people to make a covenant – 10:3. He does not sit back complacently when repentance manifested itself. He used it as the basis for further work.

V.13 It was December and the cold winter rains had come. 

10:10 Ezra does not mince his words or try to minimise what had been done wrong. A clear outlining of the sin is essential as a basis for repentance which in turn brings about a change in life style. Likewise we do not help when a brother or sister has sinned if we pretend the sin is not that important, or do not spell it out. Only when the magnitude of what has been done is seen that correct remedial actions can be taken.

10:6 In eating no bread nor drinking water Ezra echoes the way in which Moses says he behaved – Deut 9:18 – when Israel made the golden calf.

Ezra 10:1 - "...before the house of God there assembled unto him out of Israel a very great congregation..." - this reminds of how it will be in the last days when the house of David is restored and Christ comes to rule in his Father's kingdom on earth (2Sam 7:11,12,16;Isa 2:1-4;Matt 5:5;Matt 6:10).

Ezra 10:2 - Jehiel took a foreign wife (Ezra 10:26); in spite of Israel's unfaithfulness there is hope - this echos how we are all unfaithful on some level, but through the new covenant in Christ's blood and by being married to Christ believers have hope (Mark 2:18-20;Matt 25:1-13).

Ezra 10:3 - making a "covenant" [Heb. "beriyth" (1285) means "(in the sense of cutting) a compact (made by passing pieces of flesh), covenant" etc.] which perhaps echos the new covenant made by Christ's blood; acting according to the law we should send away things that are unfaithful to God's ways and embrace Christ our faithful bridegroom (Matt 19:3-12;Deut 24:1-4;Rev 21:9).

Ezra 10:4-5 - "arise...arose" [Heb. "qum" (6965) means "to rise, lift up, raise (up), endure, succeed" etc.] and perhaps reminds us how Christ endured the cross, rose from the dead and succeeded over sin and death.

Ezra 10:6 - Ezra withdrew and perhaps reminds us how Christ withdrew (Acts 1:9-11) but the names "Johanan" [(3076) means "Jah favored, Jah has graced"] and "Eliashib" [ (475) means "God will restore, God restores"] perhaps remind us of the kingdom of God on earth once again but with Christ as king; Ezra fasted and previously mentioned was Moses' fasting (Deut 9:18) which remind us of that of Christ (Matt 4:1-2;Matt 26:28-29).

Ezra 10:7-9 - v.7 - children of the captivity to assemble in Jerusalem (perhaps this reminds us how former slaves to sin and death will live in God's kingdom with Jerusalem the capital; v.8 - mention of three days (perhaps reminds us of divine perfection and Christ's resurrection) and the rejection of some at judgment (Luke 13:22-28); v.9 - another mention of three days and of people gathered in Jerusalem.

Ezra 10:10 - Ezra was a priest while Nehemiah was a governor of Judah and a cupbearer (Neh 5:14;Neh 2:1) and together they build Jerusalem and are perhaps an echo of Christ, the priest king (Heb 7:1,11,17), who took the cup (Matt 20:22-23;Matt 26:39,42).

Ezra 10:10-11 - a separation/divorce from sinful/foreign influences

11:1 called my son out of Egypt Matthew 2:15
11:2 sacrificed unto Baalim 2 Kings 17:16
11:4 I was [as they that] take off the yoke Leviticus 26:13
11:5 they refused to return 2 Kings 17:13
11:8 Admah Zeboim Deuteronomy 29:23
11:9 I am God and not man Numbers 23:19
11:9 Holy one in the midst of thee Isaiah 12:6
11:10 lion 2 Kings 17:25
11:12 ruleth with God Genesis 32:28

11:8 Admah and Zeboim were two of the five cities of the plain that were destroyed in the days of Lot. The reference, however, is to Deuteronomy 29. In the context of the curses spoken at the border of the land Israel is likened to those cities which were overthrown. Hosea is taking up the same message and applying it in his own days

11:9  We have already had one reference to the events associated with Balaam (Hos 9:10) so Israel are taken back to this time with a quotation of Balaam ‘I am God and not man’.

11:4 In speaking of taking off the yoke the prophet speaks of the blessings that will flow upon a faithful Israel – Lev 26:13. He has already made a number of references to the judgements that will flow upon the disobedient quoting Lev 26 and , Deut 28.

11:9 The mention of the cities destroyed in the days of Lot in the previous verse sets the context. Whereas God sent angels to Sodom – Gen 19:11 – there is going to be no similar visitation now – ‘I will not enter into the city’ is making just that point.

11:5 In saying ‘they refused to return’ the prophet is saying what is recorded in the historical narrative in 2Kin 17:13

Admah, Zeboiim and Zoar were all marked for destruction along with Sodom and Gomorrah (Deut 29:23). Only Zoar survived through Lot's pleading. But Admah and Zeboiim weren't mentioned by God as needing His vengeance; so why were they judged? The implication is that, since they were neighbouring cities, they hadn't seperated themselves from Sodom and Gomorrah, and got caught up in it. In fact, in Gen 14:8 we see that they joined in a confederacy with them.

So in v8 God is likening Ephraim to these two cities who failed to keep apart. We can see in 12:1 that like Admah and Zeboiim they made a confederacy with nations around them. It's something for us to think about too.

In v20 Paul asks the question "Therefore, if you died with Christ from the basic principles of the world, why, as though living in the world, do you subject yourselves to regulations - "Do not touch, do not taste, do not handle,.... according to the commandments and doctrines of men?"

A subtle doctrine had been creeping in to the church. People had been saying that in order to serve God, you had to keep the commandments of God without fail. You had to crush your natural feelings by neglecting the body (v23), and bring them under control by the force of your own will (v21). You had to eat and drink and do the right things, or otherwise you would be judged (v16).

Paul tells them how stupid they are to think such! Righteousness in the eyes of God cannot be achieved! If the flesh is the problem (v11, 13) then how can we make the flesh better by ruling over it by a fleshly mind? How can a fleshly mind make the body any less fleshly? It's ludicrous! Paul says the commandments are of no value whatsoever against the indulgences of the flesh (v23). Have you ever tried NOT thinking about a bar of chocolate when you know full well it's in the cupboard waiting to be eaten? Does it work?

How is one to change to be more Godlike, then? By dying to the flesh (killing it) in baptism with Jesus (v12), you are planted as a new seed. Seeds when watered grow of themselves. This new seed will grow if it holds onto Christ (v19), and the increase is given by God. Nowhere in this process does Paul suggest any vain effort on our part. Rather, this automatic process which is controlled by God himself, will happen simply if we set our minds on things above rather than on eartly things (3 v 1, 2). The one will naturally displace the other. Have you ever tried thinking about someone you love? Now do you remember the chocolate?

2:3  The ‘enticing words’ that ‘beguile’ are serpent like words echoing the language of Gen 3:13

2:6 Developing the way in which Jesus manifested God Paul now encourages the believers to be like him in the way that they live

V.18 The worshipping of angels is strictly forbidden.  However, today, there are some who call themselves Christians who do just that.  They worship a Jesus whom they claim is Michael the archangel.

2:18   Whilst the AV has ‘beguile’ here as in2:4 the actual Greek word is different. Here the word has the sense of ‘rob’. The consequence of Eve being ‘beguiled’ was that she was ‘robbed’ of the close fellowship she and Adam had with God.

V.1 Paul's letter to those in Colosse was also read by those in Laodicea. The region containing these two cities was subject to earthquakes.  Laodicea was situated about 40 miles (64 km) east of Ephesus.  The city (then known as Rhoas) was destroyed by an earthquake.  It was rebuilt by Antiochus II, the king of Syria.  He named the rebuilt city Laodicea after his wife Laodice.  Laodicea became a well-known center of commerce, and was also famous for its production of fine black sheep's wool.

2:15 In saying that Jesus ‘openly’ triumphed over ‘principalities and powers’ we are reminded that ‘these things were not done in a corner’ Acts 26:26

2:22 ‘doctrines of men’ quotes Isa 29:13 so here Paul is clearly contending with the Judaisers who would have the brethren return to the law of Moses.