And is a basis for the parable of the 'lost' sheep. (Luke 15:4)

The laws of lost property (Deut 22:1-3) were very fair.  You must not pretend that you haven't seen it, or in our language, you must not turn a blind eye to it. God wanted all of His people to love their neighbour as themselves.

Vs.1-4 tells us clearly that we are our brother's keeper.

V.5 is really a concern about copying sexual perversion practiced by the pagan nations.

V.7 teaches the correlation between God's mercy and prolongation of life.

V.8 shows that we are responsible for the welfare of others, especially those under our domain.

V.9 We labor in God's vineyard.  We can propagate one seed only, and that is Christ (Gal 3:16). 

V.10 Marriage or association with unbelievers is unacceptable (2Cor 6:14).

22:22,24                Again we see that evil is to be put away, like we saw in Deut 19 Fundamental principles need to be repeated if we are going to learn them.

22:1-4 These practical requirements that were laid upon Israel were the practical outworking of ‘thou shalt love thy neighbour as thyself’ Lev 19:18

Whilst it is pleasant to think about God's care for all the animals, verses 6 and 10 are actually not concerned with animals. We know this because of Paul's comments in 1Cor 9:9 and 1Tim 5:17-19 which show us how to interpret the law of Deut 25:4. Paul makes it clear that although the letter of the law corncerns animals, its lesson concerns us. So how should we apply these verses?

We don't have to look far for the answer. If the God fearing Israelite had been reading the law regularly he would have just read chapter 21. Here, in v10-16 are laws concerning taking a woman captive at war time and marrying her. This law in turn was an amplification of 20:13-14, which commanded the Israelites (in war time) to kill all the men but leave the women as spoil for themselves. If this command was carried out, there were presumably a lot of "surplus" women around.

If we now think about the animals spoken of in Deut 22:6-10, and think of them in terms of these women, we get the following lessons:

- Don't take a woman and her mother together. Go for the young woman instead and let her mother go (v6).

- Don't bring a captive from another nation and add her to your other wife, and expect them to get along! (v11)

- Don't have children from two or three wives from different nations. The children will grow up despising each other, and God (v9)

- And while we're on the subject. Wouldn't it be better for you to take a wife from your own people? (v10)

This is the beauty of the law. It kept its jewels hidden from those who didn't bother to look deeper into it, and revealed them to those who desired to search the treasures out (Prov 2:3-5)

22:9-11        These seemingly trivial laws – prohibitions abut mixing see, cloth and using two different animals to plough with have a powerful spiritual lesson. They teach separateness. So the farmer sowing or ploughing could, as he worked, think about his position before God. When making clothes he could think again about God’s call. On the other hand they could be seen as irksome rules. So whether one benefited depended on how one viewed God’s commandments. Irksome or to remind us of His holiness.

One of the things this chapter is concerned with is the distinction between male and female. Yahweh had instituted roles for man and woman which should not be confused. The pagan nations, on the other hand, wilfully crossed the male/female boundary.

The warning in v.5 stems from the pagan worship of Venus in which women donned armor and men put on women’s clothing, each taking on the role of the other. Later, the same warning of knowing the correct roles was given to the ecclesia. Sisters were told not to usurp the authority of brothers (1Tim 2:11,12).

The separation to avoid any confusion continues in the examples of vs.9,10,11. All of these were superstitious practices of the pagan nations.

Vs.6,7 These verses show the care Yahweh takes in allowing His creation to flourish.  The mother bird would be freed to breed again and so continue the species.

Contrast the care of Yahweh with the attitude of humankind today.  It has destroyed valuable forests which have depleted the earth’s oxygen supply.  Many species have or are becoming extinct because of humankind’s actions through deforestation. There are other dangers such as air and water pollution which can directly affect both animals and humans and their food supply. And there are many other issues. The earth is an ecological mess because humans have not been good stewards of Yahweh’s property.  For our part, if we love Yahweh we will respect His earth.

It is only when Jesus returns that the earth will be restored to good health.   

v. 1-4 outlines the responsibility and duty of care towards brethren and their material possessions.  The phrases in these verses 'go astray', 'bring them again', 'restore', 'lost', 'found' and 'lift them up' draw our minds to our spiritual responsibility and duty of care to our brethren and sisters spiritual wellbeing, and joy of restoration.

'go astray' and 'bring them again'	The good shepherd who goes out from the fold to find and bring back the lost sheep.	Matt 18:12-13
'restore'	The restoring of one who has been overtaken in a fault.	Gal 6:1
'lost' and 'found'	The prodigal son and lost coin	Luke 15:9,32
'lift them up'	Helping in the endurance of faith	Heb 12:12-13

Paul in his letter to the Corinthian ecclesia draws our focus to the spiritual lessons to be taken from the directives of the law 1Cor 9:9-10.

22:8 The 'building regulation' might seem unrelated to the earlier requirements about caring for the sheep of one's neighbour. However the requirement to protect those who venture onto the flat roof one one's house is based upon the same principle – loving one's neighbour.

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V.5 The word flagons in the KJV means cakes of raisins.  The bride, in this passage, is being doted on by her husband with these wonderful delicacies.  Perhaps there is an echo here. 

Remember Abigail, the beautiful, virtuous wife of Nabal.  She appeased the wrath of David by presenting herself to him with delicacies, including cakes of raisins (1Sam 25:18).  Later, she would become the bride of David.  Abigail means joy of the father. 

And so we have Abigail the bride (ecclesia), who is the joy of the Father, having been separated from her foolish husband Nabal (world), betrothed to King David (Christ).

2:4 In chapter 1 the bridge was brought to the ‘chamber’ now she is taken to the ‘banquet house’. The bride groom wants his bride to share with him in his activities. Would we be happy with Christ sharing in our day to day activities now? If not then he will not want us to share with him.

2:3 In choosing to sit down ‘under his shadow’ the woman is saying that she wants to associate with the saving care of Him. The nation of Israel will do just that – Hos 14:7 – when they turn to Him

2:11   The imagery of a time when ‘the rain is past’ echoes David’s last words – 2Sam 23:4 – where he, in spirit, looks to the resurrection morn.

2:8 The beloved who comes skipping ‘upon the mountains’ is bringing glad tidings – Isa 52:7 – of peace to the betrothed woman.

V.8 The bride (ecclesia) talks about the bride (Jesus) coming back quickly to claim His bride (Rev 22:20).

V.9 Heaven always observes the faithful even while Jesus is away from His ecclesia (2Chron 6:9).

V.10 Jesus has returned to earth to bid His ecclesia arise. It is resurrection morning. This verse does not bid the faithful to come away with Jesus to heaven as some suppose. They link this verse with such others as John 17:4; Phil 1:23.

Vs.11-17 Following on from v.10, it is clear that Jesus has bidden His faithful brothers and sisters to refresh themselves in newness of life on earth.  It is the kingdom, a new spring where Eden has been restored.

2:15 The ‘fox’ is a metaphor for destructive influences attaching Israel. For example Herod – Luke 13:32

14:10 This is the second lame man that has healed according to the Acts of the Apostles. The first being the man sitting at the 'beautiful gate' (Acts 3:7) Making the lame to walk was one of the signs that God was with Peter in his work. [ Luke 7:22] shows that such miracles were to be a sign to convince John the Baptist that Jesus was Christ.

Chapter 15 The issue of Jew and Gentile in the ecclesia raises it’s ugly head again. Paul was not the only Pharisee who believed. However those in Jerusalem wished to impose the law on the gentiles. In the ensuing discussion. Peter's appeal [Acts 15:7] seems to indicate that the Jews already knew of Peter's experience with Cornelius. In encouraging the brethren to reflect on the work of Jesus notice the order [Acts 15:11] 'we shall be saved, even as they.' The emphasis being that the gentiles were saved by grace, not the law of Moses. So a letter was sent [Acts 15:20] which laid some constraints upon the gentiles but did not require them to keep all the details of the law of Moses. Thus an accommodation was reached which pleased all - at least in discussion though the problem is to raise it's head again. Thus 'compromise' is possible on non fundamental issues. The prime focus is the unity of the body of Christ' and this decision had that as it's main focus. Notice that the letter was sent to specific ecclesias - those which had been involved in the problem [Acts 15:23] 'the Gentiles in Antioch and Syria and Cilicia:' A lesson for us. Only involve those who are directly affected by any ecclesial problem

14:15 As a consequence of healing the lame man Paul and Barnabus were showered with honours by the people. This was in stark contrast to the persecution that they experienced in Antioch recorded in Chapter 13. Lesser men would have accepted the honours. Not Paul and Barnabus - as a consequence they were persecuted - Paul was actually stoned - in Antioch as well.

15:16 Peter's use of Jeremiah 12:15 and Amos 9:11 again forces the point that the gospel relates fundamentally to the promises of David - in fat it is the promise of the restoration of the house of David that is used to show that the gentiles would be called.

NOT TOO DIFFICULT

The law of Moses was full of rules and regulations to control just about every aspect of everyday life. To those who tried to keep it, it became a burden and they became in bondage to it. But the life in Christ should not be like that. When the early believers discussed this, James said, "We should not make it difficult for the Gentiles who are turning to God." What he was saying was that we do not need to burden ourselves down with lots of rules and regulations because in Christ we are governed by principles rather than rules. However, he did say that there are four things we would do well to avoid.

1. We should abstain from food sacrificed to idols.
2. We should abstain from blood.
3. We should abstain from the meat of strangled animals.
4. We should abstain from sexual immorality.

These are four simple rules that it should be a pleasure to keep. The rest are summed up in one word, Love. So let's not burden ourselves with rules upon rules of how to live a Christian life, but make the walk easier for each other with encouragement in love.

14:1-2 There are three groups of individuals here

• Jews Hebrew speaking Jews
• Greeks Greek speaking Jews
• Gentiles Those with no Jewish blood.

So the unbelieving Jews sought the help of non Jews to undermine the preaching of the Gospel to Greek and Hebrew Jews. How would this happen?

Jewish believers still had problems with the idea that gentiles should accept the faith. Maybe these gentiles were encouraged by the unbelieving Jews to emphasise the non exclusive nature of the gospel message.

15 - The events of the first few verses relate to matters in the ecclesia at Iconim and Antioch (Acts 14:21) Antioch is about 230 miles from Jerusalem so these brethren travelled quite some distance to stir up this matter about circumcision.

14:2,5 The persecution seems to have followed Paul and Barnabus as they traveled. They move from Antioch in Pisidia and are now in Iconium - the chapter division is not really very helpful here.

15:14 Peter is variously called 'Peter' 'Simon' and here 'Simeon' - why the differences? Maybe James, on this occasion - the only time Peter is called 'Simeon' is to encourage the audience to listen to what Peter had said about Cornelius - 'Simeon' means 'hearing'

14:8-10 - We cannot help being overawed by these miracles  Here is a man who we are told had never walked.  How many months did it take you to learn to walk?  This is the power of God - very different results from those today who claim such power - at least in my experience.

14:14 The title of "apostle" was not confined to the twelve, for it is here applied to Paul and Barnabas. The meaning of the word is "one sent" and Paul and Barnabas had been sent by the ecclesia in Syrian Antioch. In addition Paul had been sent by the Lord Jesus Christ and by God. Gal. 1:1 

14:1-4 We might think that the opposition of the Jews to the preaching of the gospel would have been a great hindrance to the furtherance of the gospel. However the converse was the case. The opposition raised awareness of the preaching of the Apostles. Consider. A preaching effort is planned in your town. The local media makes no comment. The only advertising and exposure that is had stems from our own advertising. Conversely the effort becomes a focus of attention for all the local media, it gets an airing in the local press with letters to the editor for weeks and criticism on local radio from all quarters. Clearly the extra publicity which we might consider to be unwanted actually increases our effectiveness in getting the message noticed.

15:18 In saying ‘known unto God are all His ways’ Peter highlights that the brethren do not necessarily know all His ways – without directly making this point. An example of careful reasoning which, rather than criticizing individuals highlights a principle to which all would assent.

15:3  In saying that Paul and his company was ‘brought on their way by the church’ we learn that the ecclesia associated themselves with the matter to be discussed in Jerusalem.

14:6     In fleeing from persecution Paul was following the advice  of Jesus – Matt 10:23.

14:22 The experience of Paul before his simple statement that the kingdom is entered through tribulation indicates what the believer should expect. In contrast to the pleasant message of some Christians who would have one believe that success and wealth will follow from a belief in Christ the Bible truth is rather different. Of course the idea of wealth and happiness flowing from a belief in Christ is an appealing concept. However it is wildly at variance with Jesus’ own experience.

14:13 Jupiter was the Roman god equivalent to the Greek god Zeus.  Jove is another name for Jupiter. There is a British expression of surprise: By Jove! This would never be uttered by true followers of Christ who do not swear by false gods.  Mercurius (Mercury), the Roman god was equivalent to the Greek god Hermes.

15:20 The Gentile converts were advised to follow four recommendations:

1) To abstain from meat offered to pagan idols, so as to avoid the remotest involvement in pagan practices.

2) Sexual immorality of all sorts was rampant at this time. Prostitution as part of temple worship (e.g. for Venus) was common.  Converts were to shun these practices.

3) Animals that were strangled retained their blood. These animals were to be avoided in respect of Gen 9:4.

4) Blood was to be avoided as in the third recommendation, but also in the taking of blood, such as manslaughter and murder. Unfortunately, some groups have taken the last recommendation as a reason to refuse blood transfusions. This is a regrettable misunderstanding of scriptural intent. That unfortunate belief can, needlessly, put some people’s lives at risk.