24 v.4 the use of 'eyes open' here and in verse 16 marks a contrast with how he was when the angel met him in the way.

25 v.7-12 This time in Israel's history provides Malachi with the basis for his exhortation to the priests. Phinehas is presented in Malachi 2:5 as the pattern that Israel's priests should follow. He executed the Lord's vengeance, even though he was not given a specific command. He knew that what was going on was wrong and so acted to stay the error. That what he did, of his own initiative, was right is borne out by the praise here and in Malachi that he receives.

24:25 Even though the record says that Balaam 'returned to his place' we should not assume that he left Balak for (Numbers 31:8) Balaam is slain along with the kings of Midian.

25:1 Israel were in Shittim on the East of Jordan here. The next geographical location mentioned - Gilgal (Josh 4:19) marks the fact that Israel have crossed the river Jordan. Between these events we see the fall of the final rebels in the matter of Baal-Peor. This forms the background for Micah's comment (Micah 6:5) where he exhorts Israel to think about their history when contemplating sinful behaviour.

24:11 Balak's arrogance - typical of 'important' men in the world - is seen here. As if it would be possible for him to promote Balaam above what God could do for him. A lesson that we need to learn. Whatever we think about status in this world it is nothing in comparison to what God will give to the faithful.

25:14 We should contrast the Simeonite with the way that his ancestor - Simeon - behaved (Genesis 34:25) when he along with his brother Levi, were concerned that there be no mixed relationships in Israel. Of course one cannot condone their behaviour but we see a sad change from Simeon to his descendant Zimri.

Balaam shows his true colours. He is a frustrated prophet. He wants to curse Israel - actually he wants the money and does not care what he has to do in order to get it. How often do we, knowing what is right, seek to fulfil our own desires?

25:3 In saying Israel 'joined' himself to Baal Peor we learn that the false worship and fornication was not just a physical acts. It marked that the people chose to fellowship the Moabites and their system of worship rather than that of Yahweh.

Balaam was a false seer, telling his clients what they wanted to know for money.  Under the Law, such people were cursed (Deut 18:10-11).  And yet, Yahweh used such people to promote His will, turning their own folly against them and their clients (Prov 26:5).  Another similar case was the witch of Endor (1Sam 28:7-15).
 
The Israelites were so close to entering the Land and yet they engaged in idolatry with Baal-peor, a deity of Moab.  Sexual relations were often inter-mingled with pagan worship (25:1-3).

(25:4) Yahweh punished Israel for its sin by killing its leaders; and by killing others involved with this incident (25:5).  The rest were killed by plague (25:9).

Later, David would conquer Moab, killing two-thirds of its men, and subjecting the rest to servitude (2Sam 8:2).

(25:6-9) The involvement of Midian with Moab did not go unpunished either, as it was later defeated by Israel (Num 31:3-8). Balaam was also slain on that occasion.

24:13    So following yesterday’s comment – bribery or wealth could not change God’s will. Balaam was merely God’s messenger, he was not a free agent able to make policy for God.

24:17 - a star will come out of Jacob; a scepter will rise out of Israel. Perhaps we have a messianic reference to a star in Matt 2:1-2 and the scepter in Gen 49:10; Psa 45:6-7; Heb 1:8;Psa 2:6-9;Rev 12:5;Rev 2:27-28;Rev 22:16;Rev 19:15-16.

24:9 In saying ‘blesses is he … curseth thee’ Balaam is simply repeating what God had told Abraham would happen – Gen 12:3

24:19    Of course the one ‘out of Jacob’ is Jesus. Whilst Balaam seems to be speaking of dominion over Moab clearly the prophecy speaks of greater things than that. The ‘dominion’ is to be over sin and death. Significantly it was the women of Moab who seduced Israel after this ‘parable spoken by Balaam. However the victory was truly over sin and death. A greater victory than against a mere ‘arm of flesh’.

24:7 The name Agag was a title applied to the kings of the Amalekites; just as Pharaoah was a title for the kings of Egypt; or Abimelech for the kings of the Philistines.

Agag would continue to cause trouble for Israel. Saul was supposed to kill him but did not, leaving the job for Samuel (1Sam 15:8,9,32,33).

In Esther’s time, the arch-enemy of the Jews was Haman the Agagite (Est 3:1).

However, Agag still looms to menace Israel in the end times.

The Septuagint suggests that the true translation of than Agag (24:7) should read than Gog. In the end times, it will be Gog who will invade and devastate Israel.  Jesus (now returned from heaven) will intervene and finally destroy this historical menace to Israel (Eze 38:2,3,14,16,18; Eze 39:1).

24:7 In speaking of pouring out water out of his buckets God is using similar language to which He uses in Isa 40:15 God is here, as Israel are about to enter the land of Canaan, speaking of the scattering of Israel amongst the nations as instructors when the kingdom is established – Jesus will be ‘higher than Agag’

24:10-11  Are we, unlike Balaam, lured by the glitter of this world, or do we recognise that even when things do not go as the avaricious of the world would encourage, accept it is the good hand of God working in our lives?

Num 24:17-19 Who is this star and scepter who would rise out of Israel and destroy Moab, Edom and Seir?

If we look at the word "scepter" we find a reference in Psa 45:1-7 - Jesus, holding a Kingly scepter, strapping on his sword and starting out on a campaign to subdue his enemies. In Isa 63:1-3 we see him return from his campaign, stained with the blood of Edom. Could this be the same prophecy?

"Wisdom is in the sight him who has understanding, But the eyes of a fool are on the ends of the earth."

Have you ever wondered whether you understand something or not? Sometimes we think we understand, but we really don't. How do we know? This Proverb explains the difference.

If we understand a principle, then we will be able to apply it to any given situation. This means that when someone asks us a question on that subject, we will be able to answer almost immediatly after a period of contemplation. The problem is explained to us, and we "see" the answer clearly, as if it is there in front of us. This is what Solomon demonstrated in the incident with the two mothers (1Kin 3:12-28). If we are not able to do this, then we probably have knowledge on that subject, rather than understanding. The fool in the proverb looks around about him to find the answer. He needs to go and search for it. This emmediacy is demonstrated by Jesus in the parable of the wise and foolish virgins. He may have been picking up on this proverb.

God desires us to be immediate in our wisdom. He wants our forgiveness of others to be a gut reaction. He wants our giving of aid to a stranger to be immediate upon appeal. He desires us to be liberal without thinking; gracious without having to be entreated twice; longsuffering by default; wise in His ways automatically. Such wisdom is only of God. In the example of Solomon, we see in v11-12 that Solomon had asked, and God had given. In James 1:5 we are invited to do the same. Alongside this request we must exercise ourselves in the practical application of God's words (Heb 5:14, 12:11). This is how our knowledge is transformed into wisdom. If all we have is knowledge, then we remain foolish. If we remain foolish in the most important matters of our faith, then bridegroom will pass us by (Matt 25:10-12).

17:5 A fundamental principle is taught here. The way that we treat others is a measure of how we treat our God – 1John 4:20

17:1  Continuing the point made about Prov 16:16 we might reason that we need to have material possessions so that we can give things to God. However this is not so. Quietness is the spirit that the Lord seeks - 1Pet 3:4

17:3 Peter – 1Pet 1:7 - brings together fining metal and spiritual development. The purifying of meal, an aspect of God’s creation, has been designed to cause us to think about our spiritual development under the hand of God’s chastening.

 17:10 How do we respond to the words of reproof? If we do not listen to them then we are classed among those who are ‘fools’.

17:6 Children are a glory to the father if they continue in the way of righteousness. There is no virtue in having rebellious children.

5 v.20-33 The beautiful image of the husband and wife being a unity is an application of the doctrine of unity outlined in chapter 4:3-6. We should strive to maintain these principles in our marriage because if we cannot show that unity there it will be difficult to manifest it in our relationships with others.

6 v.11-18 The description of the soldier is powerful. We can identify the elements of his armour clearly with element of our faith. We must not forget the intangible armour of prayer. It is like the radio communication that the modern soldier uses. It enables us to be in communication with our commander even when we are in the battle field

5:19 'speak ... in psalms' - the advice is use the Word of God in your meditations and praise.

6:1-9 Children, fathers, servants and masters are exhorted about living a Christ like life. This is even though the 'children' might not be in Christ. A transformation should take place before baptism. We cannot revel in the works of the flesh until we are baptised. Baptism is 'the answer of a good conscience' 1Pet 3:21. therefore how children live and behave now is to be measured against the standards of the gospel even if the child is not baptised.

ch 6 - SOLDIERS OF CHRIST

If anyone goes into battle they make sure that they are protected against anything the enemy might throw against them and that they are also prepared to fight. It would be stupid to go into enemy territory without camouflage gear, flack jackets and ammunition, but sometimes as Christians we do exactly that as we battle against sin. Paul tells us that we need to put on the full armour of God.
We need to wear the belt of truth around our waist. If truth makes up part of our armour and we are thoroughly familiar with the word of God we will instantly recognize all the lies and untruths that could make us fall.

• The breastplate of righteousness must be in place. We are not righteous, but with our faith in the mercy of God and the sacrifice of Christ, our faith can be counted as righteousness and our trust in God will save us.
• Our feet should be filled with the readiness that comes from the gospel of peace. We need to be ready and willing to spread peace as far as we can - not just peace, but the peace of God, the forgiveness of sins.
• Take up the shield of faith. Have faith in God and he will defend you. Trust that he will "Deliver us from evil," as we pray in the Lord's prayer.
• Wear the helmet of salvation. We need to keep our minds protected from attack. Keep them centered on God and on his salvation. God is our salvation. He wants to give us the Kingdom and will never try us beyond what we are able to bear.
• Take the sword of the Spirit, which is the word of God. This is our most powerful weapon and it has the power to change people like we would never dream possible. Jesus overcame temptation by quoting the Word of God to give him strength to overcome. Let's get the word inside us so that we can do it too.

Soldiers of Christ, Arise, and put your armour on!

5:21 Submission to the will of others (in the ecclesia) is the most difficult thing to do. We so often want to ensure that our own preferences are to the fore. We should practice in ecclesial life being willing to allow others' preferences especially when they are at variance with our own.

6:6 So often we do things because of the way that others will think of us because of what they see. This is human pride. Our actions should be 'in secret' (Matthew 6:4) - not that no one will see but that our motivation should not be so that others can see.

5:1 Paul is encouraging the brethren and sisters to 'imitate' him - see RV. There is a big difference between having a following and having imitators. There were brethren in Corinth who had a following - and it was divisive.  The RV is a better translatio 

6:20 In speaking of himself as being 'in bonds' Paul is not looking for sympathy - rather he is re emphasising the point that he had made earlier (3:1)  that his bondage is a consequence of his desire to bring both Jew and gentile together in one in Christ.n here.

5:8 In saying ‘ye were sometimes darkness …’ Paul is reminding the Ephesians that they used to behave in the way that he has spoken of in the previous verses. However in saying darkness’ Paul is emphasising the implications of that kind of life style – it is darkness, not light – hence ‘walk as children of light’

6:5 We are all servants. We are answerable to others in different circumstances whether we be employees or involved in work in Christ. As such we should always work to our full capacity, not in a slipshod way, realising that we are not working for men but Christ. Others who see us will form an opinion about the God we worship from watching the way we do things.

LAST CHALLENGE
 
Even Paul's last words to the Ephesians are a challenge. For the Ephesians, and for us, they take on special significance in the light of his warnings to the Ephesian elders. He had said, "I know that after I leave, savage wolves will come in among you and will not spare the flock. Even from your own number men will arise and will distort the truth in order to draw away disciples after them." (Acts 20:29-30) As a result of these false teachers, the love of some would grow cold. So Paul, in his last words to the Ephesians,  continues to give them challenges, even in what may sound on the surface to be comforting concluding words. He says, "Grace be to all who who love our Lord Jesus Christ with an undying love." (Eph 6:24)
 
It is to those whose love is undying - even in the face of false teaching - that God's grace will ultimately be poured out in it's fullest sense.
 
Our part is simple: to make sure that our love for Jesus is undying. There are a few ways we can do this.
1. Keep praying
2. Get to know him well by reading and studying the records of his life and message
3 Remember the love he has for us
4. Appreciate all that he has done for us - his obedience, his blood, his sacrifice, and the salvation he has gained

Let's make sure our love is an undying love for our Saviour, Jesus Christ

5:25-33 Notice that it is the pattern of Christ and the ecclesia that is the pattern for marriage and not the other way round.

5:27   In saying that the ‘church’ is to be presented ‘without blemish’ Paul is drawing on the requirement for an animal sacrifice, for example as seen in Exo 12:5. Our development should terminate in us being ‘perfect’ – Matt 5:28

Jesus is the door whereby the faithful can be secured and receive salvation (John 10:1,2,7,9). The word door in Greek is thura. The shield (of faith) (6:16) in Greek is thureos which means door shaped. The link between Jesus, as the door, and the shield of faith becomes clear.

5:8 The exhortation to ‘walk as children of light’ has its origins in the prophets – Isa 2:5

Incidentally, the word servant (for example in 2Tim 2:24) comes from the Greek word doulos which means slave. We are all slaves of Christ. What slave is superior to another?

6:14 The ‘breastplate of righteousness’ quotes Isa 59:17. The shod feed quotes Isaiah Isa 52:7. Thus we see that the way we should behave n Christ has its origins in old Testament imagery.