It's reported that Oliver Cromwell once said, "Trust in God, and keep your powder dry."  In other words,
"Faith without works is dead" (James 2:26).  We must trust, and pray, and commit our ways to the Lord,
BUT we must also do the necessary works.  In today's chapter Saul and Jonathan were the only ones with sword and spear (1Sam 13:19-23). So, Jonathan used what he had, the only sword and spear in the land, (apart from Saul's), and slew the Philistines.

At this time, Israel was armed only with slings and clubs while the Philistines had long two-edged iron swords - prohibited weapons to the Israelites.  It is curious, though, that Saul did not avail himself of the Ammonite arms after his defeat of Nahash (1 Sam 11). Perhaps this is one more example of Saul's poor leadership qualities. 

13:1-4             Saul had 2,000 men, Jonathan had 1,000 men. Jonathan smote a garrison of the Philistines and the people heard that Saul had done it! What does that tell us about Saul?

13:8  We see Saul impatient at the idea of waiting and so at the last minute he fails and disobeys the command of Samuel. Maybe one of Saul’s problems was that he lacked patience. So God was ‘proving’ him.

V.3 Here is the first mention of Jonathan, Saul's son.  He would be about thirty years old at this point.

13:4 So who told the people that Saul had slain the garrison of the Philistines? Actually it was Jonathan who won that battle.

V.1 The events of Chapters 11 and 12 took place in the first year of Saul’s reign.  The events described in Chapter 13 took place in Saul’s second year.

V.2 Saul selected a small number of men to be his bodyguard.

V.3 Jonathan had a small elite force with him as he struck the Philistine garrison.  It should be noted that the Hebrew word for garrison, both here and in v.4, is netsib which can mean a military outpost, but is more likely to mean a statue or column, erected as a sign of conquest.  However, the Hebrew word for garrison in v.23 is matsab which definitely means a manned outpost.

V.4 Saul knew that striking down the Philistine’s token of conquest would provoke them to retaliate.  He called the people together. Gilgal seems to be the rallying place for defensive emergencies.

V.5 The Philistines had been riled and were now on the warpath with great military strength. 

V.6 The men of Israel were fearful and hid themselves.  This scene is reminiscent of the end times when the anger of Yahweh will be unleashed on ungodly people.  Then, too, people will try to hide themselves, but they will be unsuccessful (Isa 2:19).

Vs.8,9 The pattern of a seven-day wait for Samuel at Gilgal had already been established (1Sam 10:8).  This time, Saul was impatient and decided to entreat Yahweh through sacrifice himself.

Vs.13,14 Because of his impatience (lack of faith), Saul sinned.  It was the job of the priest to sacrifice and not the king.  Saul's disobedience resulted in his being deposed as king.  This incident should teach us to wait, in patience and faith, for the return of Jesus: Be still before the LORD and wait patiently for him (Psa 37:7, ESV). 

Vs.19-22 Israel relied on the Philistines for sharpening its farm implements. And so, Israel was totally unprepared to face the mighty Philistines who were now deploying their troops.  Israel's faith in Yahweh is now on the line.

56 v.3-5 - The promise to the eunuch is that his inability to father children will no longer bar him from family relationships. In Christ the family of God will be his children. One wonders whether Philip extended his discussion of Isaiah 53 [Acts 8:30-35] to the relevance of this passage to the eunuch.

57 v.6 - 'under every green tree' catches the aspect of false worship which Yahweh condemned [Deuteronomy 12:2] which was practised by the nations around Israel. [1 Kings 14:23 2 Kings 16:4 17:10]

56:7 The promise that people will be brought is the basis for Jesus' words (John 10:16) and the words of Paul (1 Thessalonians 4:14). Those who are 'brought' enter the temple - and go no more out (Revelation 3:12)

ch. 57

The use of this verse in the New Testament highlights the way in which Isaiah speaks of the presentation of the gospel message and is, in fact, echoing his own words (26:3) 'perfect peace' showing that his 'peace' is only attainable through acceptance of the gospel - the good news.

56:1 When Isaiah speaks of 'Judgement' and 'justice' he is encouraging the people to follow the principles that are laid down that will be manifest in the 'prince of peace' Isa 9:6

57:13 Judah has placed her trust in false idols - but they will not be able to save - so the faithful will inherit the land but the idol worshipers will inherit lies.

Someone pointed out to me that if the Ethiopian eunuch continued reading on in Isaiah, after he left Philip and the place of his baptism, (Acts 8:30-39), then he would come in just 3 chapters to today’s reading. Isa 56:3-5 speaks expressly about eunuchs who trusted in God.

56:12  The attitude of which Isaiah speaks is that nothing was going to change. A complacent attitude against the background of what Isaiah had said and what had happened to the northern Kingdom. It is the attitude of those who are ignorant of the way that God works. 2Pet 3:3-4

57:16  When Isaiah says God will not ‘contend for ever’ he is echoing the way that God spoke (Gen 6:3) before the flood.

56:1-2 - who are the blessed? Matt 5:3-12; Isa 57:15; Rev 22:14; 16:15

57:14 In saying ‘cast up …’ the prophet is speaking of restoration – a way being prepared for the righteous to walk upon.

56:5 In being given a ‘name’ we see the origin of the idea seen in the New Testament – Acts 1:15, Rev 3:4 – where the brethren are described as a ‘name’.

56:3 Yahweh has always had a plan to include people from all nations to become His chosen ones.  Israel was the chosen nation, but others could be integrated (Isa 11:10; Rom 11:24).

57:5,7 Amongst the pagan nations of the Near East, open sex was part of their worship. So too, was the sacrifice of children.  It has been suggested that drugs might have been part of the mix also.  It is difficult to imagine sober-minded parents callously sacrificing their offspring.

In 56:3-5 we have a blessing on the eunuchs who choose to serve God. God promises them a continuing family line. It is a superb example of how God understands the acutest needs and desires of every minority group; and meets that need. By looking a little further into these verses we see that the key challenge for the eunuch was to keep the sabbath. This is presumably because he felt an outcast whenever he went to the synagogue or temple amongst those who were considered "clean", who didn't allow him to take an active part in worship. His attention is drawn to the fact that through prayer his sacrifice and worship are always acceptable (56:7).

57:15 The mighty God who is exalted above all is happy to dwell with the ‘humble’. This idea is developed in Isa 66:3 showing the humble are those who ‘tremble’ at the words of Scripture. That is they reverence God’s word.

56:1-8 These verses show acceptance by Yahweh to both Natural Israel (presently) and to Spiritual Israel (in the kingdom).

56:9-12 Contained in these verses is a prophecy against the enemies of Israel.

56:1 For Israel, lasting salvation is through the Messiah, which is Jesus (Acts 4:12).

56:3-5 Eunuchs were not allowed in the congregation of Israel (Deut 23:1).  But, they are welcomed in the household of Jesus (Acts 8:34,36,38,39). Notable Eunuchs, such as Daniel and his companions, will be in the Kingdom (Isa 39:7; Dan 1:6,7).

56:6 Yahweh has gathered His people together at various times in their history. In the end times, Yahweh will bring the remnant of His people to Israel to enjoy the Kingdom (Isa 11:12).

56:9-12 Because of the unacceptable leadership from Kings and priests (the watchmen of v.10), Yahweh vows to punish Israel.  This would come by the hands of Assyria, and later the Romans (beasts of the field v.9).  In the time of the end, Gog and his confederates will attack Israel (Eze 38:16).

57:1,2 The righteous leaders are gone. Unrighteous leaders are now taking Israel on a collision course with Yahweh.  Remember what happened after Joshua and the righteous leaders died (Judg 21:25).  

57:3-9 Here, Israel’s sins are listed. In v.3: Sorcery (See Lev 20:27); spiritual adultery which is idolatry (See Exo 20:3); whoredom is related to idolatry, especially Molech (Lev 20:4,5). In v.4 disrespect and blasphemous talk will bring destruction (Prov 13:3). In v.5 the sexual/religious practises of Ashtaroth (See Judg 2:13); sacrifice of their children to Molech (Lev 18:21). In v.6, the smooth stones are stones which have been shaped into idols. In v.7, sexual/religious practises in high places (See Deut 12:2). In v.8, Household gods hung around the house (See, by contrast, Deut 11:20). In v.9, the king is symbolic of an idol.  The idolaters were always looking for new objects of worship, even from faraway places, thus reaching new highs in spiritual lows.

57:12 Yahweh will show the hypocrisy of Israel's idolatry (Psa 97:7).

57:13 Yahweh talks of the salvation of the remnant of His people when they turn to Him (Isa 49:8).

57:14 The stumbling block is Jesus (1Cor 1:23).  The stumbling block will be removed when Israel accepts Jesus as Messiah (Zech 12:10).

57:15 See Psa 34:18.

57:16-19 Although Yahweh will punish His people for their sins, He will also heal them (Isa 48:9).

57:20,21See also Isa 48:22.

Isa 56:7;Matt 21:12-13;Mark 11:17;Luke 19:45-46.

57:1 The righteous being taken away from the evil to come is rather like Gen 5:24 and Heb 11:5 which use similar language to speak of Enoch.

21 v.10 - Jesus was taken up into a high mountain and shown all the kingdoms of the world [Matthew 4:8]. However he resisted the temptation. He, 'for the joy that was set before him' [Hebrews 12:2] resisted the temptation because he could see from this mountain spoken of in Revelation 21:10. Visions of the kingdom are a great antidote to temptations.

ch. 22 - The culmination of the purpose of God. A review of the Old Testament quotations in this chapter shows how many of the strands of the purpose of God are drawn together. Thus it can be seen that any elements of what we call 'first principles' actually relate to the consummation of all things.

And so the temple which Ezekiel saw forms the basis for what John was shown. John is shown that this temple Ezekiel saw forms a pattern of the glorified saints. Truly the 'house of David' which is made up of people.

Drawing together the narrative of the 'fall' and the final words of the Old Testament we have the plan of God set out simply and yet comprehensively.

And so all of these wonderful things that God is willing to give to the faithful are based on promises that he made to David - as seen in the quotation from 2 Samuel 7:14. Notice how tie passage in Isaiah 55 continues also to speak of the 'sure mercies of David'.

And yet another link with the promises to David - remember Isaiah 55 speaks of 'the sure mercies of David' (Isaiah 55:3)

 21:15 The measuring of the city with a reed contrasts with the last measuring of the temple (Rev 11:1). Here it is a time of blessing, in Rev 11:1  it was a time of judgement.

22:2 Whereas here "in the midst of the street" of the city is the provision for healing in Deut 13:16 when a city was taken from Israel's enemies all the spoil was to be laid out in the "midst of the street". What a contrast. The city is now free of all that polluted it and so it is a place of blessing.

21:1  The ‘new heaven and new earth’ is also spoken of by Peter – 2Pet 3:13  He styles it ‘wherein dwelleth righteousness.’ The new heavens is not just a bit different from all that has gone before. It is a radical change. We will only be there if we practice righteousness now.

22:4  Having ‘his name in their foreheads’ contrasts with the mark of the beast spoken of in various places in Revelation –  13:16, 14:9, 17:5.

21:7 ‘I will be his God and he will be my son’ is a slight variation of the promise of  2Sam 7:14linking with Zechariah 8:8 to speak of the faithful entering into the heavenly Jerusalem.

21:5     The words which are ‘true and faithful’ quotes Isaiah’s description of God – Isa 25:1

21:24 Israel tried always to be exclusive, barring gentiles from getting close to God. However in this wonderful age to come all nations will have access to God.

21:1 New heaven and a new earth show the new divine order of government. The sea represents unredeemed people and nations.

21:2 The new Jerusalem represents Christ’s bride, the Redeemed.

21:6 The story of the Apocalypse has almost come full circle as Jesus repeats Rev 1:8.

21:8,27 See 1Cor 6:9,10.

21:9 The seventh vial period will occur at the time of Jesus’ return to earth. The judgment will be at that time, and the Redeemed of that dispensation will be chosen. Thus, the new Jerusalem will be first revealed at that time.

21:10 John saw his vision in a similar fashion to Ezekiel's seeing his vision (Eze 40:2).

21:11 This is a reflection of the divine realm as seen in Rev 4:3.  Clear crystal allows pure light (Jesus) to be transmitted.

21:12-17 The description and dimensions of the new Jerusalem are given. The city is a cube which has a height, width, and depth of 12,000 furlongs (1500 miles; 2415 km).  The number twelve represents completeness (in government, in this case).  Any multiple of twelve, like 144, is significant, as we have seen in depicting the Redeemed (144,000).  A cube covers all dimensions, which means that the new Jerusalem covers all the earth.  But, perhaps mathematically this can be shown. The 144 describes the height of one wall of the Redeemed.  But the 144 is really a contraction, by 1000, of 144,000.  If we contract 12,000 furlongs by the same amount, we get 12 furlongs which is 7920 feet.  A sphere which is enclosed by a cube of 12x12x12 furlongs has a diameter of 7920 feet.  If we take a 1foot = 1mile scale, then we have a diameter of 7920 miles, which is the about the average diameter of the earth.

21:19,20 Twelve stones in the breastplate were symbolic of the twelve tribes (Exo 25:7).  But, here the stones represent the twelve apostles who will govern the twelve tribes (Matt 19:28; Eph 2:20).

21:21 The twelve pearls represent the Redeemed.   Many pearls are found, but high quality pearls are few and far between (Matt 22:14). The Redeemed are the few who were accepted at the judgment. They were the ones who took hold of the pearl of great price (Matt 13:46).

21:22 The brethren of Christ have always been considered the temple of God (1Cor 3:16), but now it is a reality, and the spirit of Yahweh truly dwells in the Redeemed.

21:23,24 The glory of Yahweh shall illuminate the earth and all shall bask in its light (Num 14:21). The sun and moon, which are symbols of political power, will not be needed as divine rule is in power (Rev 19:6).

21:25 The physical temple (the temple of Ezekiel’s vision) will always be open for the mortal population to worship.

21:26 The they refers to the Redeemed.

Chapter 22 will be discussed in the December Reading

New heaven and a new earth

The new heaven and the new earth are introduced in the old testament after the deliverance of Jerusalem from the Assyrian invader (Isa 65:16-19, 66:18-22). It is therefore in this context that we should discover what Revelation means by it.

Israel had been carried away by Assyria and scattered throughout its empire. Judah also had largely been conquired except for Jerusalem. This city came through a trial of fire, and through the ministrations and fervent prayers of Isaiah and Hezekiah, were saved from the day of God's judgement (2Chron 32:19-21). This day of salvation brought about a new dawn for the city of Jerusalem, God's people in captivity, and indeed all the Gentile nations who had likewise been under the yoke of Assyria.

Into this new age stepped Hezekiah as God's representative, King and saviour of the people. All nations came to him to bring tribute (2Chron 32:22-23), and whilst visiting Jerusalem looked upon the corpses of those who had dared to defy God's power (Isa 66:22-24) lying outside the city. This new government, and newly saved people, are called by God the new heavens and earth. For them there was no more slavery to Assyria and its false gods, but only the prospect of open worship of the God who had saved them.

So it is with this history in mind that we think of the final fulfilment of this phrase. The new heavens will be a rulership of Jesus and his saints after he has destroyed all armies who come against Jerusalem. The new earth will be a people who are no longer subject to an Assyria-like power who imposes its own morality and economic rule, but are free to worship and serve the true God who saved them. Studying the account in Kings, Chronicles and Isaiah alongside Revelation will reveal to us the pattern of how it will happen again in the last days.