Joash started off a good king and then turned bad and was forsaken by Yahweh.  Manasseh started off a bad king but then repented and was accepted of Yahweh. 

It is not where we start out that is important - it is where we end up that counts.  Let us make sure that we are in favor with Yahweh come the day of judgement (Eze 33:12).

33:6  The list of things that Manasseh did – each and every one of them – is condemned in the law of Moses – follow the links in the margin back to the prohibitions in the law. The Spirit here is wishing to convey the comprehensive way in which he had forsaken God.

33:9  Manasseh’s evil was not confined to himself. He should have been teaching the people and ruling them for God. However he ‘made the inhabitants … to err’. Our actions have an effect on others.

32:7 Hezekiah had used David as his role model - 2Chron 29:2 – Manasseh took David and Solomon and did exactly what God told them not to do.

33:12 Whilst we do not know how long it was into Manasseh’s evil reign it was before he repented it appears that it was quite late in his reign. Therefore to go to the people and command them to destroy those things that he had instituted and they had worshipped with his approval for a long time must have been a very humbling effect. So when we look at Manasseh and possibly think of his actions as a last minute death bed repentance we should appreciate that there must have been a number of years left in his reign when he sought to undo all the damage he had inflicted on Judah – a true sign f repentance. He brought forth ‘fruits meet for repentance’ – Matt 3:8

33:21 Amon followed his father’s evil ways – that is the ways of his father Manasseh before his repentance. We might learn from this that the consequences of our actions continue even if we repent of those actions.

2Chron 33:1 - "Manasseh" [(4519) means "causing to forget"] forgot the goodness of God to his father and the nation; tradition says Manasseh has Isaiah sawn asunder in the hollow of a tree trunk.  2Chron 33:11 - bronze shackles perhaps symbolize bondage to the flesh; the Assyrian king made an example of Manasseh perhaps to teach Babylon what happens to those who rebel. 2Chron 33:12,13,15,19 - Manasseh repented and humbled himself before God.

1:6  The promise that God will no longer have mercy upon Israel contrasts with the fact that He will have mercy upon Judah (1:7) so we can conclude that the setting in which Hosea is speaking is the removal of the northern kingdom by the Assyrians.

1:2 When we read that God told Hosea to take a woman of whoredoms we should understand that this is how she became rather than how she was when he took her to wife – just like Israel who turned to other gods after being taken by God.

1:1 We notice that there is mention of the prophet speaking in the days of jeroboam in the northern kingdom. So when we red f ‘Ephraim’ in the prophecy we should realise that the prophet is speaking to the northern kingdom of Israel.

1:3,6 Notice that whilst Gomer bare him a son who was called Jezreel however verse 6 just says ‘she conceived’ – no mention of the child being Hosea’s as well

This chapter explains to us why the 10 tribes of Israel, the Northern kingdom, are no longer a seperate kingdom to Judah.

The two kingdoms had split in the days after Solomon's reign, and Jereboam received the 10 tribes with the promise:

"if you walk in My ways as my servant David did... I will build you an enduring house" (1Kin 11:38)

But since Jereboam did the opposite, his kingly line would fail. So in this chapter is the prophecy of the end of that line (v4). But since David, who also received that promise, kept faithful to his God, his line will remain (1Sam 25:28, 2Sam 7:16). Interestingly there is a big difference between the two promises. David's wasn't based on obedience as Jereboam's was. There's no mention of "If". In fact, there's the emphatic statement "My mercy will never depart from him (David's seed)". Instead it is a promise God would keep and perform Himself without interference, by providing Jesus as the son of David, and future ruler over Israel and Judah as one Kingdom.

1:10The way in which Hosea speaks of the number of the children of Israel being as the sand of the sea echoes both the prophet – Isa 48:19 - and the promises – Gen 32:12

1:10 The way in which Hosea speaks of the number of the children of Israel being as the sand of the sea echoes both the prophet – Isa 48:19 - and the promises – Gen 32:12

14:15 The Apostle's preaching starts with the assertion that he is talking about the creator of the universe. He makes the same point in Athens Acts 17:24 An appeal to the creating activity of God is the basis for speaking to those who worshipped false Gods. Can we relate this to our own preaching?

ch.15 - Even though there was 'much disputing Acts 15:7 when the word of God was brought to bear on the issue the matter was resolved. A powerful lesson for us.
Notice that letter Acts 15:24-29 does not actually address the issue which had been raised - namely that of circumcision Acts 15:1 The approach that the brethren took at Jerusalem was one of reconciliation. So a conclusion was reached which pleased all parties. We would do well to notice this and try to implement it in our own ecclesial lives.

14:19-20 From the narrative of the stoning of Paul and subsequent events we have to conclude that Paul's recovery was miraculous. To be left for dead one day - probably towards the end of the day and the next day walk on to another location is not a natural event.

The contents of the letter sent out to help to resolve issues relating to the fellowship between Jew and gentile is used elsewhere to sound warnings to brethren and sisters

14:10 In speaking 'with a loud voice' Paul is demonstrating to all around that the healing was 'of God'. The loud announcement would enable Paul to capitalise on the healing as an opportunity to preach.

15:25 The 'certain brethren who accompanied Paul and Barnabus seem to have been
:27 Judas Silas
:37 John Mark

14:8 This is the second lame man that Acts records as having been healed. The emphsasis in Acts seems to be on healing lame people - The gospel was making 'straight paths for their feet'( Heb 12:13) -Possibly an echo of Prov 4:26 where the Hebrew has 'make level' - the effect of the gospel!

15:32 Notice after the reading of the letter to the brethren and sisters in Antioch two brethren 'exhorted' the brethren' - it was not simply a matter of laying down what had been decided at Jerusalem.; Exhortation was a significant part of the process of addressing the issue of the integration of gentile and Jew in the ecclesia.me man that Acts records as having been healed.

14:9-10 The healing of the lame man who ‘leaped and walked’ is a fulfillment of Isa 35:6

15:37-39If we are not careful we create apostles who were not human. The work that they were involved in was unchartered territory. Even though they had the Holy Spirit they were human. The Holy Spirit did not solve all their problems. The contention highlights that both men had their own well thought out reasons which were at variance with each other. There will be times in our lives when we will have differing views about the suitability of individual brethren for a specific task. We need to remember hat when there is such a disagreement that the problem is to do with our feelings about the brother, not his actual skills and status as a brother.

We notice in these 2 chapters, the importance of the individual's accountability  to his own ecclesia, as well as to the larger brotherhood. We read about the reporting back to the Antioch ecclesia that Paul & Barnabus did after their mission work 14:27 , & the fact that they were then appointed by the ecclesia, along with other brethren, to report on their activities to the Jerusalem ecclesia  15:2,4 . Their activities were then endorsed by that ecclesia as well  15:25,26

15:25 Even though there had been ‘much disputing’ – Acts 15:7 – the brethren are in agreement when a decision is reached. There is no hint of dissent or carping about the decision. A lesson for ourselves.

14:22 ‘confirming the souls of the disciples’ was an essential part of the work of the apostles. Likewise today we must not only preach the gospel but take care of those who have accepted the message lest they fall away as unfed babies would die without outside assistance in feeding.

15:21 James’ comment that the law is read and by implication men could adhere to it is not an indication that either option – Christianity or following the law are equally valid option. Rather e is saying that those who wish to follow circumcision should stay in the synagogue, and by implication, in darkness.

15:36-40 The Apostle Paul had the Holy Spirit. Doubtless Barnabus did also. However the possession of the Holy Spirit did not prevent them behaving in a way that is not good. Thus we see an evidence here that the Holy Spirit does not help one to be a better person.