Likewise we should appreciate that we were bondmen to sin and, now being redeemed, we should serve our redeemer.

The law of gleaning (Deut 24:19-22) was a wonderful provision for the stranger, the fatherless and the widow. God didn't decree communism, but He did encourage a welfare state.

V.1  It seems that prior to this divorce decree, a man could put away his wife for anything that displeased him about her.  This afforded the woman no protection as she was dependent upon her husband for livelihood.  For this hardness of heart (Matt 19:8) Moses insisted that a written divorce decree be given to the spurned wife.  This public declaration allowed her to re-marry, which, in turn, allowed her continued support. 

In the time of Jesus there was a rabbinical debate as to the reason Moses granted divorce.  Some argued that any reason would do, while others submitted it was for immorality of some kind.  It was against this background that the Pharisees asked Jesus the challenging question of (Matt 19:3).  Jesus refused to be drawn into the current debate but stated the divine ideal of marriage (Matt 19:4-6).  When questioned about Moses' provision of divorce, Jesus explained the reason (Matt 19:7,8) (see paragraph above) but also re-iterated the divine ideal.

Jesus then made the controversial statement of (Matt 19:9).  Some argue that in this so-called exceptive clause, Jesus was stating a law which allowed divorce under this particular circumstance.  Others maintain that He was merely pointing out that divorce would leave an adulterous situation (if re-marriage would occur).  Thus, staying married (or remaining single Matt 19:10-12) would continue to meet the divine ideal. 

Apart from Yahweh's demonstration (Exo 4:6),  Miriam's was the first recorded incident of leprosy (Num 12:10).  For her to be recovered and to be accepted back into the community, she first had to be separated (Num 12:14,15).  The reminder of Miriam concerning leprosy and Israel (vs.8,9), conveyed the need for separation and cleansing before being received back into the community. 

The same procedure applies to someone who has greatly erred in the ecclesia of Christ.  Sometimes a separation is needed from the offending party for him/her to re-consider his/her responsibility in the offending matter, to seek forgiveness (cleansing), and be received back into fellowship (community). 

24:10-11                Human society would teach that a man had a right to collect the pledge. However, out of respect to the debtor, the one to whom the debt was owed had to rely on the integrity of the one in debt.  The inference is that if the debtor did not bring the pledge out then the one waiting for the pledge would just have to accept that the pledge was not going to be handed over.

24:15 The principle behind this verse is that we should have total integrity. We do not wait to pay our bills until the final demand arrives. We should not put off until tomorrow what we should do today.

24:8-9           Whereas leprosy  may be seen as a condition that chances upon a man when we read the laws regarding cleansing in Leviticus when comment about leprosy here which is then developed into ‘remember Miriam’ causes us to appreciate that leprosy stands for sin. The leprosy that came upon Miriam was an outward manifestation of what was going on in her heart. Leprosy, therefore, was to remind Israel that mankind were sinners.

24:1-2 Much dispute occurs about the way in which this provision under the law of Moses should be applied today. Suffice it to say that Jesus says that the provision was made because of the hardness of heart of the individual who sought to use its provision – Matt 19:8

V.6 Corn was ground daily.  The upper millstone lay snugly on top of the lower millstone.  There was a small aperture in the top stone in which to pour the corn to be ground.  If one of these stones were to be taken as a pledge, the owner would be deprived of his daily food supply.

V.7 Kidnapping carried the death penalty under the Law.  In modern western law, convicted kidnappers are given jail terms.

Vs.10-13 Kindness, consideration, and respect for the dignity are shown to the borrower.  A poor man’s cloak was the only covering that he would have for the night.

Vs.14,15 In the Ancient Near East hired servants were paid at the end of each day (Matt 20:2). To withhold payment would present hardship for a servant and his family. 

V.16 See Eze 18:14-20.

The debt of sin and poverty of divorce

The laws here given for debt can be applied to the laws given for marriage. This could be why they are mixed together in this chapter. For example:

v19-20 the principle of not being too exact in harvesting your goods from the field. This is to provide for others who are less able to provide. So also with righteousness. There are some who are less able to act righteously than others. So if there is some dispute over which way of applying the law, don't be too exact about it. In other words, v24 says a woman with a blemish can be divorced and therefore remarry, whereas 22:13-21 says a defiled woman should be stoned to death. Now, could you say that the defilement is a blemish? Of course. So you can now choose which of these two laws to apply, because they are in direct contradiction. You have the right to apply the law exactly (fully harvest the field, leaving nothing left over), or be merciful and apply it in spirit (harvest most of it, but leave plenty lying around, and turn a blind eye to a sheave you might have accidentally left in the field). God is saying: be merciful and take account of human nature!

Jesus takes up these hidden principles of the law time and again when he encourages us to love and forgive. Look into the context of each law, and you will see similar lessons to these examples every time. We should challenge any brother or sister who is too enthusiastic in applying laws within the body of Christ.

24:15 'lest ... unto the Lord' is a fundamental principle, that God will interne for the oppressed wronged by a brother. Though the intervention may not be immediate. This principle passes into New Testament use – James 5:4

Whilst the bridegroom can view the bridge in loving terms Proverbs shows us that the harlot can portray the same characteristics. We might think we are Godly but it may be that our life belies what we claim.

4:1 Whilst we probably would bot think to describe a woman's hair as like 'goat's  hair' we should  not let ouw western attitude mould our thoughts. Goat's hair was used in the construction of the coverings in the tabernacle Exo 26:7

The things of God are lovely to those who love Him but to the world's eyes they are unappealing.

Vs.9,10,12 show that the husband's wife is also considered his sister.  Abraham claimed Sarah to be his sister to the King of Gerar (Gen 20:2) (she was literally his half-sister Gen 20:12).  Isaac also claimed the same status for Rebekah, also in Gerar (Gen 26:7,9).  Jacob married two sisters (Leah and Rachel) who figured prominently in the development of the twelve tribes.  Thus, the patriarchs of the early ecclesia had sister/wife involvements. 

Marriages in the first century ecclesia (and beyond) clearly involved sister/wife relationships (1Cor 9:5).  The relationship  of husband and wife mirror Christ and His ecclesia. The fact that the wife is also a sister would indicate that the ecclesia is also a sister to Christ.

In Psa 37:7-8 we read of those who love the Lord, being hidden under the shadow of His wings. In v9 that it is here that the rivers of life may be found. In Jer 2:13 we read of Israel forsaking God, the fountain of living water, and turning instead to idols.

This water we read of in Song 4:15 is the same living water. Here we find it shut up in the garden which is used to describe the beloved woman. She had that water of life within her. Eze 16:9 has the same water. Here it was used to give life to a young baby girl, passed by on the road and taken pity on by the one who became her husband. She is described as being "poluted in (her) own blood". She is an abandoned baby, cast into a field without even having her navel tied, or her body washed or swaddled (v4). The rest of the chapter describes her as she becomes the same beautiful woman described here in Songs (Eze 16:7-14). In v8-9 she is washed clean and becomes her husband's. The covenant they entered is described by the action of the husband, who spread his skirt over her and covered her nakedness; the same action as hiding under his wings.

God is the husband, and His people Israel are the girl. The marriage covenant was them declaring to Him "all the things you command we will do" at Sinai when they became His people. During the rest of the chapter we see how they turned away from him, and "forsook the fountain of living waters", rather than keeping them within the garden.

Israel is but an example on a national scale of those who belong to God. We may all hide under the shadow of His wings. We may all have our nakedness covered, our sins washed away by the living waters. We may all enter into a covenant with Him. We may all love Him as best we are able. In Heb 10:16-22 we have described in exactly the same terms as in Ezekiel 16 the way in which we may draw near to God through Christ.

The natural feelings we are born with are all designed by God to teach us something about him, when we direct them in a proper manner. The intense feeling of Love, pity, and tenderness we can feel for a spouse is there primarily to demonstrate how God feels for those who Love and serve Him. It is when we realise this that we can fully comprehend how impossible it is for God to leave or forsake us. It is impossible for God to condemn us once we have His Love and remain in it. We may well know the verses which tell us what the gospel is, but it's not until we start thinking of God in these terms that we can really feel pitied, loved, and saved by Him. The links from the Song of Solomon to the passages speaking of God's love are too numerous for us to avoid, and we ought to think of the song in this way if we are at all able.

The 5th Song runs from Song 3:6-4:7. The first part is a conversation among the bride’s companions, then she speaks of the beauty of her Beloved in Song 3:11. The King then rejoices over His bride in Song 4:1-7.  He declares her to be perfect – obviously a symbol of the saints who have passed the Judgment Seat, and who will share the kingdom with King Jesus.

4:8 Mount Hermon is here styled ‘Amana’ and ‘Shenir’ these are two alternative names for Hermon and are what other nations called Hermon . Shenir is the name that the Amorites used Deut 3:9. Amana is related to the river that the Syrians spoke of 2Kin 5:12. The bride is to be associated with gentiles as well as Jews. So we see the call of the gentiles to the marriage.

4:11  In speaking of the smell of the garents of the bride we see a contrast with Isaac – Gen 27:27 – where he was aiming to deceive. Our Bride Groom cannot be deceived.

4:11     The garments that smell of Lebanon is echoed in repentant Israel – Hos 14:6 – indicating the odour of redemption.

Amana could be associated with either the River Abana or Mt. Amanus in northern Syria.

4:3 The ‘comely’ speech is not just a pleasant voice. The comeliness is seen in the words that are used. How do we think the Father views the words that we use?

V.5 Compare this description with that of the virtuous woman (wisdom) of Prov 5:19.

V.11 From virtuous lips and tongue one would expect to emanate agreeable words (Prov 16:24). One should be cautioned that the words from an evil, flattering woman can also be sweet (Prov 5:3).

4:1 The bearing of twins – something that shepherds seek for in their sheep – is a metaphor here for fruitfulness.

18 v.2 Acknowledging that our actions are determined by the Lord's will is seen in King David. 2Samuel 15:25,26 and restated by his son Solomon Proverbs 19:21 Jeremiah draws the attention of those who would speak falsely to the fact that Yahweh determines actions. Lamentations 3:37 This clear Old Testament concept then passes into New Testament use being seen first in the Lord Luke 22:42 And then in the apostles Acts 18:21 Romans 1:10 15:32 1Corinthians 4:19 16:7 Hebrews 6:3

19 v.3 The mention of individuals who had been baptized of John show that John Baptist's message went further than just the borders of the land of Israel. So we might conclude that the preaching of Jesus was known of in the Roman world outside Jerusalem as well before the Apostles began their preaching.

ch.18 - This time in Paul's work must have been very rewarding. For 18 months he is working and getting a response in Corinth and then he moved on and got a further great response in Ephesus.

19:7 We often lament that we are not able to be effective in our preaching because we are few in numbers. However the example of Ephesus is a salutary warning against such an attitude. 12 men 'turned the world upside down' with God's help. Do we believe that God is working when we go out preaching? Can he save by few as well as many?

18:16 In saying 'from henceforth I will go to the gentiles' Paul is not saying that he will never preach to the Jews. In every city Paul first appealed to the Jews and when they rejected the word of God he spoke the message to gentiles. In fact it is a recurring phrase in Acts (13:46, 22:21, 26:17. 28:28)

19:10 Paul spent 2 years in Ephesus. A consequence was that 'all Asia' heard the word (:10, 26) which maybe indicates why Paul was so sad (2 Timothy 1:15) at way the ecclesias in Asia had rejected him.

18:3 Paul was entitled to 'live of the gospel' (1Cor 9:14) however this little comment about him being a tentmaker and practicing that craft shows that he supported himself as far as he could.

19:21 The detail of journeyings mentioned here helps us to date the writing of the letter to the Romans Rom 15:25 refers to this time.

19:24 Diana was the Roman goddess of fertility that became synonymous with the Greek goddess Artemis.  Other Greek and Roman versions were Aphrodite and Venus.

Throughout the ages other nations had versions of this fertility goddess:

Canaanites - Ashtaroth

Egyptians - Astarte

Moabites - Qudshu

Babylonians and Assyrians - Ashtar 

Eostre (note the similarity to earlier names) is the Anglo-Saxon goddess of the dawn (i.e. fertility).  The term Easter comes from her name. Thus, we should consider the pagan origins of fertility rites; bunnies; eggs etc. at that time of year and avoid involvement in its rituals. 

18:6 ‘Your blood be upon your own head’ quotes Lev 20:9

19:1 This chapter marks the beginning of Paul’s third missionary journey, as it is called.

19:7 These 12 men must have been faithfully remembering the words of John the Baptist for some 20 years. What a joy it must have been to them to understand that the one that John had spoken about had come and salvation was available through his name

18:6  It might seem strange to say that the Jews ‘opposed themselves’ but in reality that is what happens when one opposes the gospel message. The only person to suffer is the one who opposes – he rejects the offer of eternal life.

18:3 Paul worked to pay his way. It would have been reasonable for others to pay his way as he was fully occupied in the work of the Lord (1Cor 9:7-9). But, he declined (1Cor 9:15).

19:5 This confirms the necessity to be baptized in Jesus in order to be part of Him and His work.  After baptism the disciples preached in the synagogue.  Their topic was the kingdom of God (19:8). Thus, we see the two elements of the gospel that must be understood for salvation, namely: The kingdom of God and the name of Jesus Christ (Acts 8:12).

19:19 The value of the sorcery scrolls which were burned is stated at fifty thousand drachmas. (The Greek drachma was a silver coin having the same value as the Roman denarius, also a silver coin that had the image of Caesar stamped on one side (Luke 20:24).  One denarius was the daily wage given to laborers and Roman soldiers (Matt 20:2).  Thus, the precious ointment which was used to anoint the Lord Jesus was worth about one year's wages (John 12:5).  And so, by the same calculation, the sorcerers scrolls were worth about 140 years' wages.

18:8 We read that Crispus who was the chief ruler of the synagogue believed. Later in 18:17 we see that Sosthenes was the chief ruler. Was Crispus forced to resign his role because of his new belief? 

You can also see some historical consistency. We read in 18:2 that Claudius had expelled all the Jews from Rome indicating they were out of favour ion the empire. This may explain the total disregard that Gallo, the deputy had for the Jews when they brought Paul to the judgement seat.

19:1-3 These men who were baptized into the baptisim of John were probably disciples of Appollus who first began his preaching in Ephesus 18: 24 preaching the bapisim of John.

19:6 Here we have Divine confirmation that Paul was n apostle because it was only through the laying on of the hands of the apostles that the holy spirit was conferred – Acts 8:18