Comments for February 3

v.16 - There is an important scripture principle here God had a direct purpose for Pharaoh (and he told him so) - to allow God to demonstrate his power - Rom.9:17,22. He has rule over all things. In no way is this principle brought out better than on these occasions when he exercises power through evil people to his glory and honour. Prov.16:4, Dan.4:17

9:34 This demonstrates that Pharaoh, by his actions, has been claiming authority over God's creation. He had to learn 'that the earth is the Lord's'. A point which David stresses Psalm 24:1 when speaking of those who will 'ascend into the hill of the Lord' Psalm 24:3. The  contrast between the one spoken of in the Psalm and Pharaoh is profound. We should not be like Pharaoh but like the one in the Psalm who has 'a pure heart'.

God saw to it that Pharaoh didn't give in. Who stood to gain from this delaying tactic? The Israelites did. We all learn by what we suffer. There are many examples of individuals and of Israel at a national level, where a long period of suffering is required to help them to see their dependence on their Lord God. We too should be pleased when we suffer (James 1:2-4), knowing that this is God's way of preparing us for eternal life.

9:34 This is the first time that we are told that Pharaoh's servants hearts were hardened. So the obstinate mind of Pharaoh caused his servants to be of the same mind. It is so easy to hold a view because others influence our viewpoint. We should be sure in our own minds what it correct. In the case of Pharaoh's servants they had seen his behaviour a number of times on this matter and eventually they join him. Likewise we might manage to resist the inclination to be 'led' for a while but if we continue in the same company eventually we will fall - flee temptation

9:18 The 'very grievous hail' that fell on Egypt was really out of keeping with Egyptian experience. Egypt does not have rain as Zechariah informs us Zechariah 14:18 - so the Egyptians should really have seen God was at work especially as they had suffered so many other things at the hand of God. However they probably were able to rationalise the event as a natural disaster - though quite an unusual one. It is so easy for man to dismiss Gods involvement in world affairs as 'chance happenings' or provide explanations as to why they have happened. This is a very foolish way of thinking - there is a danger that we might think similarly and fail to recognise that God is working in our lives.

9:29 That Pharaoh had to learn that ‘the earth is the Lord’s’ is a fundamental principle which is expressed elsewhere (Psa 24:1, 1Cor 10:26,28)

v 20 says that some of the Egyptians were by this time acknowledging the word of God. Is this why a mixed multitude went up also with them Exo 12:38 out of Egypt?

Exo 9:34  We certainly see human nature at work here. How often, when one is sick, they will listen to the advice of the doctor and take corrective steps with in their life style, but, as soon as the problem has been corrected they revert back to their old ways. The rains and thundering had ceased, so we see Pharaoh going back to his old ways of hardening his heart against the Children of Israel. 

The plagues are now intensifying. Let's overview what's happening.

The ten plagues can be aligned in three groups of three, the tenth standing alone. These plagues would have taken place over several months. Notice the way that the plagues were announced in each section.

1st Group: Challenging specific Egyptian gods (magicians could mimic)

Plague # 1: The Nile represented an important Egyptian deity, the source of life. Yahweh took life from it thus asserting himself as the giver, taker, and controller of life. Plague announced in the morning, and in advance

Plague #2: Frogs were worshipped as sacred animals, but their inundation became a curse. Plague announced in advance.

Plague #3: The land was worshipped, but when it became dust it became a curse. Plague not announced in advance.

2nd. Group: Challenging specific Egyptian gods (magicians not able to mimic)

Plague #4: Flies were probably scarab beetles, common idols of worship. What was worshipped became a curse. Plague announced in the morning, and in advance.

Plague #5: Murrain aimed at the Egyptian cattle-worship. Plague announced in advance.

Plague #6: Casting ashes skyward was an Egyptian rite invoking the sun-god for blessing, but Moses' action brought disease. Plague not announced in advance.

3rd. Group: Demonstration of Yahweh over the elements. His power contrasted the ineffectiveness of Egyptian gods

Plague #7: Hail. Plague announce in the morning, and in a advance

Plague #8: Locusts. Plague announced in advance

Plague #9: Darkness. Plague not announced in advance

Plague #10: Death of the firstborn. This cut at the very heart of Egyptian idolatrous belief. The power of the firstborn, whether of sons or animals, was central to the Egyptians. Their gods were powerless to stop the God of heaven. The contest was over - Yahweh had demonstrated His supremacy to His people. Now they were ready to leave the land of idolatry to worship Him, the living God.

Yahweh extended His grace to any Egyptian who would hear (v.19).  Those who believed Him were saved from harm (v.20), and those who did not were harmed (v.21).  That there were believers among the Egyptians is borne out by the many who came out of Egypt with the Israelites (Exo 12:38).  It is clear that Yahweh had salvation of the Gentiles in mind as well as Israel.

v.8,10 - the word 'ashes' <06368> only occurs here in the whole of scripture, so we cannot easily make a connection with, for example, the ashes of an heifer, which initially might seem a possibility.

9:7       We might be surprised at the way that Pharaoh hardened his heart in the face of God’s repeated actions. However we do well to think about ourselves. How often do we rationalise things that happen rather than see God’s hand at work in our lives?

It has been estimated that the plagues took place over a span of about nine months. The (first) Passover took place in the spring (April), and we are now only dealing with the seventh plague. Thus, the plague of hail must have occurred in winter, probably January. The clue is in the barley v.31. There was a winter variety and a spring variety of barley. The ripe barley mentioned must have been the winter variety.  The wheat and rye (spelt), which was an inferior kind of wheat, ripened about one month after the barley (v.32).

9:1 ‘The God of the Hebrews’ is a phrase unique to the early part of the book of Exodus. In fact it was the way in which God had told Moses that he should introduce God to Pharaoh Exo 3:18.

31-32 The peculiarities that are mentioned in these crops arise from both the climate and makeup of the land of Egypt. The flax and barley are almost ripe when the wheat and the rye are green. Hence, the flax must have been risen in stalk in February, this would fix the time of year that this took place. Barley ripens about a month earlier than wheat.

9:4      Pharaoh is being reminded that whilst Israel have suffered some of the plagues this is one for Egypt alone. The fact that God could work so specifically should have caused Pharaoh to appreciate that Yahweh was actually in control of events in Egypt - yet  he still resisted! But we are not much better some of the time are we?

9:1 In introducing God as ‘Lord God of the Hebrews’ we are seeing the beginnings of the battle between the God of Israel and the gods of Egypt – Exo 12:12

Vs.8,10 The furnace was the brick-kiln in which the Israelites had to make bricks. Egypt became synonymous with the iron furnace (Deut 4:20; 1Kin 8:51; Jer 11:4).

9:7  ‘And Pharaoh sent’ indicates that he checked what had happened to the Jew’s cattle. He had been told that they would not die – 9:4 – and so in this precise way the judgement of God had fallen. Up to now the Jews had suffered the plagues as had the Egyptians so the events could have been thought by Pharaoh to be a natural disaster. But now the evidence was compelling, one might have thought. It was the ‘finger of God’ as his magicians would later say – 8:19 about Moses’ miracles.

9:12  We read repeatedly of Pharaoh's heart being hardened and, understandably, look upon it as something detestable.  However, the Hebrew word used (chasaq) is often used in a positive sense.  For example, Joab exhorted his troops to be of good courage (1Chron 19:13), which is this same word.  So it has the connotation of being firm or resolute, which in some cases can be a good thing. Psa 27:14:  Wait on the LORD: be of good courage, and he shall strengthen thine heart: wait, I say, on the LORD.

It's quite instructive to see the many different ways in which this word is translated.

9:11   Now the magicians are thwarted completely. They were not able to match God’s miracles  - Exo 8:19  - but now they flee before them.  God’s opposition to the gods of Egypt in increasing in intensity.

A pattern of prospering from others

Abraham, Isaac, Jacob and Joseph all spent time as refugees in other lands. Yet while there God blessed them and made a distinction between them and the other inhabitants. In each case they came out with more than they went in with. It's the same in this chapter: Egypt ends up with less, and Israel more (Exo 9:4, cp. Gen 30:43 to 31:1). What lesson is God trying to teach us with these examples?

9:22-23        Whilst hail storms are rare in Egypt one supposes that the Egyptians could explain the hail as a rare, but natural, event. However when the hail became mingled with fire then that was a different matter.

The Royal Law

"love is the fulfilling of the law" Rom 13:10 and James calls this "the Royal law" James 2:8

Why is it called the "Royal law"?

The word "royal" is the Greek word “basilikos” and signifies belonging to a king. The term describes an imperial mandate and as a royal law, it expressed a chief governing principle of a life in the Truth. In otherwords, this law of love over-rules all other laws. That's why Peter declares "And above all things have fervent charity (love) among yourselves: for charity shall cover the multitude of sins."
Not that love should not be balanced with truth, but love is the over-ruling factor that should be considered at all times.

When we let the word of God umpire our hearts & minds, when feelings clash and we are pulled in 2 directions at a time, the decision of God’s word will keep us in the way of love and His ecclesia will remain united, as it is meant to be.

9:16  This verse is quoted in Rom 9:17 as part of Paul’s inspired argument that God’s mercy is shown to whom He wills.  In this case in Egypt His mercy was being shown towards Israel.

9:31   Because the barley was in the ear and the flax was not bolled we can conclude that we are now in the period January / February. About 2-3 months before Passover which commemorated the slaying of the firstborn in Egypt.

9:22,25       The only other place where we find “the herb of the field” is inGen 2:5, 3:18 God is de constructing Egypt – a reversal of the creative act of God.

LAST CHANCE

Ananias and Sapphira lied just the one time and they both fell dead at Peter's feet. Uzzah only touched the Ark of the Covenant one time and he was instantly struck dead. Pharaoh rebelled time after time and was given ten chances to repent and obey the Lord during the period of the ten plagues.

It's not our job to wonder why God chose to treat different people in different ways, apart from knowing that, whatever He does, He has the personal best for all His people in mind. But the question that makes me wonder is this: How many more chances have I got? Or, like Pharaoh, will I get more and more warnings before the book closes at the end of the final chapter?

None of us knows what the future holds. We don't know whether this opportunity to serve the Lord right now might be our last. Neither do we know if He might keep us going for another ninety years, filled with opportunity.

If we knew that today was our last chance at anything, today would probably look a bit different to the way we have used or will use it. God may have more directions and time in store for us, but let's not count on it. Let's do His will now, while we can, and not leave honouring Him or repenting to later.

9:16   This passage which is quoted in Rom 9:17is called “scripture” which spoke to Pharaoh. So we can conclude a written [scripture] copy of these words was given to Pharaoh.

9:3      Despite Pharaoh’s unwillingness to recognise the God of Israel He still works out His purpose. The “head in the sand” attitude of Pharaoh is reflected in many today who would seek to follow their own objectives rather than subject themselves to God’s will.  This is as relevant for us as it is to world leaders for we often try to resist His will in the way that we seek our own ends.

9:10-11 On this occasion the plague occurred immediately, affecting the Egyptian magicians. Pharaoh had seen the immediate effect of the water to blood and the way in which Moses’ “serpent” swallowed up the magicians’ snakes. But now the immediacy prevented the magicians doing anything at all.

Exo 9:1 We see the continuing evidence of the “division” (<6304>meaning redemption) of Israel promised by the LORD (Exo :8:23) which began when the plagues only fell upon the Egyptians.

Pharaoh was given notice that all the plagues from this time on would fall only on the Egyptians. “For I will at this time send all my plagues upon thine heart, and upon thy servants, and upon thy people; that thou mayest know that there is none like me in all the earth.”(Exo 9:14)

Plagues of Division or Redemption for Israelites

These plagues were a sign to Pharaoh and his people that the LORD God of the Hebrews (Exo 9:18-23) that the earth is the LORD’s. (Exo 9:29). 

9:35 We might ask whether Moses even thought that his appeals to Pharaoh would mean that Pharaoh would let Israel go. God had told him of Pharaoh’s opposition so it would have come as no surprise to learn of Pharaoh’s refusal. But did Morse think he was wasting his time in repeatedly going in to Pharaoh? The build-up of opposition was necessary in order that Yahweh’s power could be finally shown.

9:27 When Pharaoh said “I have sinned” it would appear that there was a glimmer of hope that he would relent and let Israel God. But he still had things to learn. One being that Yahweh was in control of the world – “the earth is the Lord’s”

9:7 There are two, and only two, possible responses when we are aware that God has acted. One either submits to Him or tries to fight against Him. Pharaoh took the option of fighting against God. The plague was designed by God to soften Pharaoh’s heart. But Pharaoh on this occasion chose to ignore God working.

We may be in the position of Pharaoh from time to time. It might be that we realise His commandment requires some action but we are reluctant to act. We should learn the lesson from Pharaoh. Our God is more powerful than our own preferences.

9:6 We might wonder what impact the plagues which only affected the Egyptians had non the captive Jews. Hopefully they would see in the selective way Yahweh judged would encourage them to place their confidence in Him. Natural disasters would not be selective.

62 Title - Jeduthan. Often the names in the Title refer to musical instruments or the names of popular songs of the day to which the Psalm should be sung, but this one was a person. Having said that he was a musician and it could still have referred to the style in which the song was to be performed - ie. the style of Jeduthun. He was a Levite of the family of Merari and he was one of the 3 masters of music appointed by David 1Chr.16:41,42, 25:1-6. He is called 'the king's seer' in 2Chr.35:15. He began a musical family Neh.11:17. Incidentally Asaph, who appears in the titles of Ps.50 and 73-83 was also a seer 2Chr.29:30.

63 v.11 - The stopping of the mouths of liars, as a pattern of the time of the end, that only truth may be spoken, is picked up by Paul in Rom.3:19, Tit.1:10-11

Psalm 62 - Whilst man might think that he can behave with impunity in his life God will finally judge righteously. He will give man his true deserts :12 - this concept is picked up by Paul Romans 2:6 and Jesus Revelation 2:23

Psalm 63 - The title says that David was in the Wilderness of Judah. However whilst David was there fleeing from Saul this Psalm is not talking about that time for David speaks of himself as 'king' :11 therefore this Psalm relates to the time when David was fleeing from Absalom.

62:12 It is interesting to note that God is merciful because He renders according to works. God's judgement is not with respect of persons. He judges righteously.

63:2 So when David speaks of having seen God in the sanctuary he is commenting upon the time when he went and 'sat before the Lord' (2 Samuel 7:18)

62:4 In blessing with the lip and cursing with the heart the wicked shows himself to be double minded. This highlights the requirement of absolute integrity in His servants – we cannot be double minded when it suits us and honourable when appropriate. (James 1:8)

63:6 David was resting at Mahanaim on the bed provided for him (2Sam 17:28) and this period of reflection allowed him to put the rebellion of Absalom into perspective.

Psalm 62  This Psalm would have been written by David in connection with the uprising of Absalom against him.2Sam 15-18

Psalm 63  It appears that this Psalm was also written during Absalom's uprising. From V.1 it is referred to as "the morning Psalm" The prayer reflects David's personal faith and trust in God.

62:3 The destruction of the wicked is likened to a collapsing wall.  This imagery is reminiscent of the destruction of false prophets in Ezekiel (Eze 13:14,15).

63:9,10 echoes Luke 13:31,32.

Psa 62 - NEED REST?
 
Is the pace of life too fast?  Do you feel pressured, stressed or worried?  Do you long to break away from the life you live to recharge and refresh?  Do you find that there is never time for a break but that life rushes on from one crisis to another? 
 
The world we live in tells us that we need to take time out for ourselves and indulge in luxury once in a while to give us the refreshment we need to carry on.  So people take holidays, pamper themselves at spas, eat rich food and indulge in entertainment.  Sometimes those activities have the desired effect and give us some refreshment, but it soon wears off when we get back to the usual routine, and before long we are left craving for more of the same.
 
David was a man who could have tried anything he wanted in his search to find the rest and relaxation he needed.  He found it only in one place.  "My soul finds rest in God alone; my salvation comes from him," he said. (Psa 62:1)  But so often God is the last place we look when we need a rest - and that is such a shame, because we can be more refreshed and rested by God than we can by any other means.  So let's be like David: when we need rest and refreshment, turn to God and let him give you peace.

Psa 63 - THIRST FOR GOD
 
This was a psalm of David, as the title tells us, when he was in the desert of Judah.  As we read this psalm it is important to remember that David was probably suffering from both thirst and hunger.  There is neither water, food nor shade to be found in the desert.  David's psalm could have been a plea for God to provide him with the food and drink that he and those with him needed, but it was not.  Instead, with parched lips and a dry throat David sang, "O God, you are my God, earnestly I seek you; my soul thirsts for you, my body longs for you, in a dry and weary land where there is no water." (Psa 63:1) 
 
And as his stomach rumbled and ached through hunger, he spoke about singing praise to God.  Of that praise he said, "My soul will be satisfied as with the richest of foods." (v.5) 
 
In the sweltering heat of the relentless sun in a hot desert, David's plea was not for shade, instead he said that God's protection was like a shadow to him in the burning sun.  "Because you are my help, I sing in the shadow of your wings." (v.7)
 
Often our physical needs get in the way of our spiritual needs.  David needed food, water and shade but he knew that he needed fellowship with God even more.  Let's not let our physical situation, whatever it is, come between us and God.  Instead may our cravings be redirected to crave the love, fellowship and protection we need from God.

62:11 Not once, but twice. We would suggest that this shows that God's power is tempered by His mercy.Job 33:14, Job 40:5

Although David had been a shepherd, I can't imagine him counting sheep when he couldn't sleep. He remembered God in the night, and thought about Him in the small hours (Psa 63:6).

62:2,6 - The phrase 'I shall not be moved' occurs here and in Psa 10:6 and 16:8.  I was surprised to find this, as I was sure David had said this many times.  The context of 10:6 is interesting.  Between these verses we are warned to be sure that we build on the right foundations, so that we too can say God is my rock.

62:2,6               Notice twice David says that God only is his rock. David trust is in his God implicitly – there is no one else.

63:3      God’s ‘lovingkindness’ was shown to David in the promise of the son in 2Sam 7.  So, even when fleeing from Absalom, David’s focus is on the promises that God made to him.

Psa 63 we can imagine Jesus expressing similar sentiments when he is in the wilderness and resisting the temptations of the flesh.

62:2‘only’ catches the command of God ‘thou shalt worship no other god – Exo 34:14. Can we be as definite as David was? Or are there other things in our lives which at times take precedence over God?

63:9 Those that 'seek my soul’, if my analysis of the historical basis for the Psalm is correct, they are Ahithophel, Absalom and those with them.

63:1 David calls upon God (Heb. elohim mighty one (or ones)), his God (Heb. el means strength).  El was coupled with another word shaddai means almighty and used by Yahweh to reveal Himself to Abraham (although, as explained before, Abraham knew the name Yahweh without understanding its full implication) (Gen 17:1).  Here, Yahweh changed Abram's name to Abraham as He made a covenant with him to become the father of a mighty and everlasting nation.  Implicit in that promise is the power and willingness of Yahweh to protect His chosen people.  The prefix of shaddai is another Hebrew word shad meaning breast.  Often the protective power of Yahweh is shown as a mother hen gathering her chicks to her breast under the shadow of her wing.  And so, when David talks of his God el is he not perhaps talking of el shaddai as he rejoices in the comfort and safety of Yahweh's protection (63:7 see also Matt 23:37).

David experienced the true splendour of God

David appears to have been in the tabernacle and seen some of the articles that displayed the splendour of God. This is clear from 63:2, where the word for "sanctuary" is the same as the "holy place" in Exo 26:33 and Exo 28:43. Yet, though he was overawed by it, he knew the splendour of these "things" was only a shadow of the true splendour of God. And so in v1-2 he declares that though he had seen the sanctuary, his thirst and need for God was completely unsatisfied.

This is the stage that all worshippers of "things" must come to. No matter how splendid the buildings we worship in, the robes we wear, or how eloquent our services, or how beautiful our songs, these are all shadows and not the real thing. The real thing, the real beauty, described in v6-11 is that we can come and approach God in prayer, no matter where we are, and ask for what we desire. This true splendour of God was demonstrated in David's life in the way he put his trust in God and was delivered from all his troubles. He describes this as the true "taking refuge under the shadow of your wings" (v7), a reference to the wings overshadowing the mercy seat on the ark of the covenant (Exo 25:20, 2Sam 7:18).

WAKEFUL TIMES

Many of us have wakeful times on occasions during the night. Others have more regular times of lying awake when we cannot get to sleep or when we wake too early, if we suffer from insomnia, or if we have babies in the house that keep us awake. We could lie there stressing about it and worrying about how tired we will be in the morning, but doing that just tends to wake us up more than we are already and makes it even harder to fall asleep.

David was in the desert of Judah. It must have been every hard to sleep in the desert when it is extremely hot during the day and freezing cold at night. Not only that, but while David was fleeing from Saul, there would have been no comfortable bed to lie in. But instead of letting his problems and discomfort get him down, David thought of God. "On my bed I remember you; I think of you through the watches of the night." (Psa 63:6)

In the darkness as we lie awake, let us centre our minds on the LORD our God. Let us remember his promises, consider how he has worked in our lives, think of his love, power and glory. What better way could we use our wakeful hours?

62:8 We speak of ‘pouring out our heart’ when we want to confide in someone, generally when we are in great distress. We know the value of doing this with a friend. However do we ever think to do the same to God.

62:12 ‘thou renderest ... his works’ is quoted by Paul in Rom 2:6. There he emphasises the judgement of God. Here the Psalmist emphasises the mercy of God. We do well to remember that because God renders according to our works we really should ‘do’ the right kind of works. That is we should be doing works of faith being ‘doers of the word’ – James 1:22

It is easy to assume from the title to the Psalm that this was written about David's time spent escaping Saul in the wilderness of Judah. But it fits better with a later occasion. In 2Sam 15:23 we read that David, now king, and all his household, escaped into the wilderness from Absalom. This fits better with Psa 63:11 where David refers to himself as the king. Also notice v1: "a dry and thirsty land, where there is no water". It shows the peril David and his wives, elderly and young ones were in, linking with the account in 2Sam 16:2 "those who are faint in the wilderness" and 2Sam 17:29 "the people are hungry and weary and thirsty in the wilderness". Can you imagine his distress at seeing his loved ones going without food and water, and then their relief at the salvation of God, who prepared for them a banquet in the wilderness? (2Sam 17:27-29, Psa 23:4-6)

Psa 63:4  Thus will I bless thee while I live, because (Isa 38:18) the grave cannot praise thee, death can not celebrate thee: they that go down into the pit cannot hope for thy truth. (Ecc 9:10)for there is  no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest.

David acknowledges his mortality and imparts a sense of urgency to his work. See also Psa 88:11

63:6    Whilst David thought about God on his ‘bed’ the wicked are very different. When they are on their ‘bed’ they devise mischief- Psa 36:4

62:12    The observation by the Psalmist that God rewards according to what a man does is not speaking of a man being justified by his actions. Rather it is a warning that our actions have consequences. Jesus makes the same point – Rev 2:23 – when speaking with the believers in Thyatira.

Psa 62:1,5 - V1 "waiteth" <1747>, V5 "wait" <1826>.

Psa 62:4 - "They only consult" perhaps has application to those who consulted to have Jesus put to death (Matt 26:3-5).

Psa 63:1 - "in a dry and thirsty land" - perhaps this has application to Jesus (Isa 53:2).

Psa 63:2 - "power...glory...sanctuary" - perhaps this refers to the ark of the covenant and/or Christ being with his Father in heaven (Exo 25:8-9;1Chron 22:19;Heb 8:1-2).

Psa 63:3 - "thy loving kindness is better than life, my lips shall praise thee" - perhaps this has application to God's plan that Christ yielded to (John 15:13).

Psa 63:3,5 - V3 "praise" <7623>, V5 "praise" <1984>.

Psa 63:4 - "I will lift up my hands in thy name" - perhaps this has application to to Christ's outstretched hands on the cross.

Psa 63:5 - "marrow <2459>...fatness <1880>" - these words suggest a sacrificial offering - Christ knew he would preside as a banquet.

Psa 63:7 - "in the shadow of thy wings will I rejoice" - perhaps this has application to the ark, cherubim and/or angels with Jesus (Exo 25:22;1Chron 5:8;Luke 22:43;24:1-8;Heb 9:5-12).

Psa 63:9 - "seek my soul" - perhaps this has applications to Ahithophel, Judas and those with them.

63:9-10             The Psalm is written as a consequence of Absalom’s uprising. So David’s comment about those who pursue him is quite specific. It is talking about those with Absalom.

ENCOURAGE YOURSELF

On a beautiful sunny day, when everything has gone well and the mood is good, we can confidently say that God has taken our worries and that we trust in him. It is easy to feel that way when things are going well.

David said, "My soul finds rest in God alone; my salvation comes from him. He alone is my rock and my salvation, he is my fortress, I will never be shaken." (Psa 62:1-2) Maybe things were going well at this stage, so David was confident. He found rest and trusted in God.

If we continue reading through Psalm 62, we find that David was now surrounded by people who were trying to pull him down. Things were no longer going as well as they could have been. The confidence he had was not as strong as it had been. This time he repeated his earlier words, not as a statement of his trust, but as an instruction to his soul. "Find rest, O my soul, in God alone; my hope comes from him." (v.5)

Like David, we know what we should do, but sometimes we need to encourage ourselves and instruct ourselves in the way that is right. So like David, let's build up our confidence. Let's let God take our worries in easier times, and learn to gain strength from them, encouraging ourselves and others to do the same when times are hard.

62:12   Jesus – Matt 16:27 – draws on the way in which God will perform His judgment. 

63:1The Psalm is written as a consequence of Absalom’s uprising. Absalom sought to take the kingship from David. So in speaking of himself as “king” David is expressing his thanks to God for delivering him from Absalom and the other conspirators.

Psalm 62

Have you noticed how many times in this Psalm David calls God his rock? In comparison, he says the wicked are like a bowing wall (v3). A wall bows when its foundation is undermined, but David is saying that whatever he builds is on sure foundations, the rock.

"He only is my rock and my salvation: he is my defence; I shall not be moved." (v6)

Is this Psalm where Jesus got his parable of the wise man who built his house on a rock and the foolish man who built it on sand? (see Matt 7:24-29).

62:5-6    Notice that twice David uses the word “only” with respect to his service to God. David is focused on God to the exclusion of everything else in his life. He is the only one who can be relied on. Is this how we feel about God?

62:6      The only confidence David has is in God. It is he on whom David trusts. His opponents, on the other hand, have a single focus also. But theirs is to destroy David

Psa 62:9 Laid in the balance.

Here we see mans pride, his vanity gives the meaning of useless but can also mean unfruitful. Mans pride then is unfruitful it is useless. These sort of people when weighed in Gods scales are found to be lighter than vanity itself they are worthless.

The idea of us being weighed by God is found elsewhere in Dan 5:27 we see Belshazzar has been weighed and he was found wanting he was worthless to God. (The scales were kept in the temple and a weight was 1 shekel it was to ensure accracy and honesty and Yahweh detested the dishonest practise of using unknown weights).

It comes as no surprise we also are weighed by Christ and perhaps gives a little insight to the judgemant process.

1Sam 2:3 our actions are weighed

Prov 16:2 our motives are weighed

And here in Psa 62:9 where our pride is weighed.

63:1     This Psalm speaks of the time when he was fleeing form Absalom because he was “king” -:11. Notice that whilst he is suffering thirst he uses that experience to reflect on his feelings towards his God. Do we use the difficult circumstances of our lives to strengthen our understanding of our need for God? Or do we just grumble about our circumstance?

OUR REFUGE

God is the God of all times and all that is. Seek Him not only in the morning quietness but consistently throughout the day. Do not let unexpected problems distract you from seeking God. Instead, talk with Him about everything, and watch confidently to see what He will do. Adversity need not interrupt your communication with God. When things go wrong (which they often do) we tend to react as if we are being punished. That's not right. Instead of this negative response, try to view difficulties as blessings in disguise. Make God your refuge by pouring out your heart to Him, and trusting in Him at all times.

Lord, I thank You that You are the God of the impossible

Psalm 62:8 Trust in God at all times, pour out your hearts to him, for God is our refuge.

62:9 the idea of men being weighed reminds us of Dan 5:27 where the record speaks of evil Belshazzar

62:9  In linking both men of high and low degree we learn that status is of no consequence before God. He will assess their character.

63:10  The word "righteous" is speaking of a single individual. In the context of the Psalm it is speaking of David.

62  Waiting for God

When the Psalmist speaks of “waiting” the word carries the sense of “silent”. David is waiting for God to instruct him rather than telling God things. It is all too easy to have our own agenda that we want to impose on God. Many make God in their own image. But not so the servant of God. To them He is their “rock” ( 62:2,6,7). He instructs us through His word which is not open to “private interpretation” (2Pet 1:20) for it is that word which is a “light” to us – it should direct our steps.

62:2 Doubtless we can say that we appreciate that God is our “rock” – the one in whom we can place supreme confidence. But can we always say He is our “Only rock”

13 v. 9 - This 'love thy neighbour' law is the 'royal law' according to Jas.2:8 - James goes on to point out the difference between this and the law upheld by the Pharisees etc. - the 'respecters of persons' - v.9,10. Here in today's chapter we learn v.10 love is the fulfilling of the law. And that leads to our self-examining exhortation in v.11-14.

13 v. 9 'Thou shalt love thy neighbour ...' shows that simplicity of the theory of living the gospel. No complicated rules. No list of laws to remember. Simply decide how you would wish to be treated in any situation and use your conclusion as the basis for how you would treat others.
14:1 It is so easy to think of ourselves more highly than other brethren and sisters. We can easily judge their spirituality and denigrate them. Paul responds to brethren and sisters, taking account of their spiritual state. The 'weak' are not subjected to problems they cannot deal with. If we are really 'strong' we will think about the spiritual state of others.

13:14 In saying 'put ye on …' Paul shows that life in Christ is not a list of things that should not be done. The evil in our minds is to be replaced - not just removed.

14:4 Whilst it is so easy to look at our brethren and fault them in our minds when they are not living as we think they should Paul makes it very plain that God is 'on their side' - He is able to lift them up. Surely this should be our attitude. If our brother is failing we should seek to restore him rather than denigrate him. Using a secular saying 'Don't kick a man that is down'.

ch. 14 - DO ALL FOR THE LORD

Whatever we do is between us and God. Everything we do must be for the glory of God.

Rich Mullins wrote a song called "If I Stand," and the chorus goes like this:
"So if I stand let me stand on the promise
That you will pull me through.
And if I can't, let me fall on the grace
That first brought me to you.
If I sing let me sing for the joy
That has borne in me these songs.
But if I weep let it be as a man
Who is longing for his home."

No matter what our action, it must be done for God. God must be part of every action we take, he must be the motive, the centre and the reason for everything we do. Paul said, "He who regards one day as special, does so to the Lord. He who eats meat, eats it to the Lord, for he gives thanks to God; and he who abstains, does so to the Lord and gives thanks to God. For none of us lives to himself alone and none of us dies to himself alone. If we live, we live to the Lord; and if we die, we die to the Lord. So, whether we live or die, we belong to the Lord."

So let us take stock of our actions and see whether all we do is done to the Lord, or whether we have ulterior motives, idols or other priorities that take his place. In the end each one of us will give an account of himself to God. How does he fill your life today?

13:13 The word translated ‘honestly’ is translated ‘decently’ (1Cor 14:40)

14:7 We do well to remember this. We tend to think that we can organise our lives to suit ourselves. But we are not our own (1Cor 6:19)

Rom 14:23  After dealing at length with the problem of what meats could or should not be eaten, Paul concludes the matter pointing out that we all have responsibilities to each other, it does not matter if we are among the weak or the strong. Paul wrote if meat make my brother to offend I will eat no flesh. 1Cor 8:13 To do what one thinks is wrong, to that one it is wrong. In the absence of certainty, abstention is the rule. We must not under any circumstances knowingly offend any of our brethren. 

Two threads run through these readings: love and judgement.  We should remember that we cannot love God without loving our brethren (1John 4:21).  We all face a final judgement - how well we have treated others will determine how well we are treated (Matt 7:2).

Rom 14:22- Here we have a conclusion which began life back in ch. 2:1,2.  We are condemned if we think ill of our brother, given that we are guilty of the same sin.  So, here, after the great intervening argument, we are advised not to condemn ourselves by what we allow.  The word allow <1381> means to prove or discern, but it is, very interestingly, also used in 1Cor 11:28- a verse we quote so often at our breaking of bread.  Having made this connection, read on now in 1Cor 11 and see that the context is just the same - that of our condemnation of each other.

13:2     In this age where we are encouraged to fight for our rights, when men and women protest against the taxation regime in our country, it is very hard to keep ourselves separate from these protests. Appreciating the way in which Abraham viewed the land of Promise Heb 11:9

14:3      It all is too easy to form opinions about others on the basis of what we do ourselves. We must understand that in many areas of living what one does is a matter of preference and not a matter of command or principle Each will interpret what is appropriate – and there will be differences.  Often the way that we deal with these things is divisive. That cannot be right.

14:19 Within our ecclesial community, we have a wonderful exhortation in this verse. Will our time spent together be profitable and helpful, not only to our Brethren and Sisters, but to our selves?

Rom 13:1-7 we so often make excuses for our criticism of current rulers. We have to remember that Paul makes these comments in the context of the corrupt Roman rulers of the day, probably Nero at this time of writing.

Rom 14 we often think that we are in a position of strength when we take offence at someone else, or when we judge someone else. Paul tells us that that we are actually weak when we do so, and so we should see this as an opportunity to grow in faith ourselves rather than to criticise, and to help another grow in faith by not criticising.

14:13 our attitude & actions are a matter of choice and not of rights.

There is a very potent exhortation in Rom 14:15. Paul commands us not to destroy someone’s life in Christ by what we eat.  Of-course he is talking in the context of meat offered to idols, but surely we can apply the lesson to other things. Christ died for our Brothers and Sisters. Woe to us if we “destroy” them by our way of living, or talking, or dressing.  Imagine someone at the meeting being so distressed by our appearance, that they are not able to discern the Lord’s body when taking the emblems (as in 1Cor 11:26-29). We must be most careful.

13:1,2 Political leadership involves power and control. This is gained by any means possible. In countries without any checks and balances, control is often taken by force. In democratic countries, mudslinging and character assassination are the norm.

A cynical public is often heard criticising its leaders for their self-serving attitudes amid accusations of corruption. We should be careful not to be caught up with the swell of public emotion in this regard. Scripture reminds us that Yahweh is in control of all governments (Dan 4:7; 13:1,2).

Therefore, in respecting Yahweh, we should respect our rulers and pray for them (2Tim 2:1,2).

13:4 In saying that the magistrate is ‘the minister of God’ we see the teaching of Dan 4:17 applied.

14:6-7  In the Roman world, before the destruction of the temple, Jewish believers would really struggle to cast off all elements of the Mosaic law. Paul is counselling the Romans brethren to make allowances for such difficulties. This is not to say that wrong doctrine was acceptable but that the brethren had to discern between things which were matters of principle and things which were not and act accordingly. It is so easy for us to elevate our own views to matters of principle. We must take care lest we fall into the trap of these brethren in Romans.

13:9 Loving our neighbour is seen as the outworking of the injunctions such as paying tribute – our tax – vs :6 rendering our dues – vs :7

13:3 Not all rulers are just. Nevertheless, a follower of Jesus must obey them, as Peter exhorts (1Pet 2:18).

14:1 Opinions and preferences are individual choices and must be respected in others as long as those choices do not negatively impact the harmony of ecclesial worship. By the same token, opinions and preferences should never be confused with principles, and argued as such.

Creative bookkeeping

Choosing to pay tax is easy because we simply have to do it. In the UK our tax is taken straight from our wage before we ever see the money. And when we go shopping, a percentage is added on to our bill without us being able to complain. But when it comes to filling in our tax return are we completely honest about what we declare? If we are self employed do we declare all our cash income? And if our accountant appears to be getting creative with the books on our behalf, do we gently steer them towards complete honesty? These things can be difficult and test our faith.

Paul says the answer is to become grateful to our rulers (13:1-7). It is a change in mindset which will make paying taxes much easier to bear.

----------------------------

Have you noticed how all the long list of negative commandments in 13:9 are summed up in the positive "love your neighbour as yourself"?

13:6 I suppose in this day ‘tribute’ is our taxes. So we see that complaining even amongst ourselves, about the tax structure of the country in which we dwell, is not an acceptable way for the Bible believer to behave.

13:9  The quotations from Lev 19:18 ‘thou shalt … as thyself’ is used elsewhere e.g. Gal 5:14 – to encapsulate the requirements of the law of Moses

14:8    Paul’s comment here is only true if we have submitted ourselves to him in all aspects of our life. We are the servant of whosoever we yield to –Rom 6:16

13:1     Paul’s exhortation to obedience to the ‘higher powers’ – the state authorities – is echoed – Titus 3:1 – when he wrote to one of this sons in the faith.

Rom 14:10-12.

In v. 12, Paul says that "each of us will give an account of himself to God." At that point in time, would this giving an account to God at the judgment seat have any effect on whether or not eternal life is given? And if the final decision is "set in stone" (so to speak) at that time, then what would be God's rationale for those accountable to do this?

I may be wrong in picturing it in this way, but it may be something like the courtroom scene where the decision of guilty or innocent has already been made by the judge and prior to his announcement, he asks the person on trial if he has anything to say for himself. But what, if anything, he has to say will not change the final verdict. As I'm sure we all know - and it has been stated many a time - the analogy of an accounting balance sheet where, if credits outnumber debits, then we're in and if vice versa, we're out, cannot possibly be the way God and Jesus will judge on that day. For that system would be a "works" one solely, with grace and mercy and faith and love as factors thrown out the door.

Having said this, though, it is very interesting to check out pictures that Jesus presents in some of his parables of that great day. For in a number of them a back-and-forth conversation does take place with the one on trial and the judge (i.e. Jesus). Here are some:

Mat. 7:21-23 - "Not everyone who says to me, 'Lord, Lord,' will enter the kingdom of heaven, but only he who does the will of may Father who is in heaven. Many will say to me on that day, 'Lord, Lord, did we not prophesy in your name, and in your name drive out demons and perform many miracles?' Then I will tell them plainly, 'I never knew you. Away from me, you evil-doers!'"

The logical question could come up here as to why these were rejected if their testimony was true and God really did empower them with the Spirit gifts of prophecy and miracles and (let's say) they did use them in the right way? Why then rejection and the label "evil-doers"? Could it be due to their having a wrong motivation all along and a wrong understanding of salvation - that they, by means of those "good" works could earn a place in the kingdom?

Lk. 13:23-27 - "Someone asked him (Jesus), 'Lord, are only a few people going to be saved?' He said to them, 'Make every effort to enter through the narrow door, because many, I tell you, will try to enter and will not be able to. Once the owner of the house gets up and closes the door, you will stand outside knocking and pleading, Sir, open the door for us. But he will answer, 'I don't know you or where you come from.' Then you will say, 'We ate and drank with you, and you taught in our streets.' But he will reply, 'I don't know you or where you come form. Away from me, all you evildoers!'"

Again is the attitude - we always did what you told us so we haveearned the reward you promised us!?

Luke 19:11-27 - the parable of the pounds. Note here with the 2 righteous (the one whose pound made 10 more and the one whose pound made 5 more) their words are - "Lord, thy pound hath gained 10 or 5 pounds more" - as if to say, the power resided in the pound given them and not in their own innate abilities. But with the one whose pound made no profit or interest, there was not only laziness and lack of effort, but there was a self-fulfilling prophecy about what his judge would be like - "you are a hard man, taking up what you didn't lay down and reaping what you didn't sow." A point about this attitude and his words - he had pictured him in this way and that likely had affected him throughout his life, whereas the opposite could just as easily been true if he pictured his future judge as a kind and merciful and loving one who had actually suffered and died for him - and who simply wanted an effort put forth in love while seeking forgiveness through him for the great reward to be secured.

Matt 25:31-46 - the parable of the sheep and the goats. Where the conversation centers around the questioning of the judge - "When did we see you hungry or thirsty or as a stranger or naked or sick or in prison and helped (or didn't help) you?" And Jesus says, "Inasmuch as you did (or didn't) help them, you did the same to me." It is interesting to note that the "sheep" who are praised for their acts of sympathy and unselfishness are apparently unaware of having done anything of consequence - "When did we see you...?" These actions had become such a part of their nature that they were unaware of their being anything that noteworthy. But with the "goats", they could rightly ask the same question since those godly actions never had been part of their way of life.

One final point on all of this - if (and that is a big questionable "if") our salvation were to hinge on anything we had to say on that day, what better words should we keep in the forefronts of our minds than these words given by the humble publican in his prayer in Jesus' parable (Lk. 18:13) - "God, have mercy on me, a sinner"?

Rom 13:8

“Owe no man any thing, but to love one another…”

While this may sound like a prohibition against any kind of borrowing, let us take a closer look at this verse in context and in light of other Scripture. Paul tells us in verses 1-7 of being in subjection to the governing authorities, that all authority is from God and to resist authority is to resist God. Paul then goes on to explain our obligation to pay taxes, and to render to all what is due them, whether it is tax, custom, fear, or honour. This is followed by verse 8 wherein he states that we are to owe no one anything, but to love one another.

The word, dues in verse 7 is Strong’s # <3782>, opheile, and means “a sum owed… debt…”  The word, owe comes from the same translated word, opheileo, # <3784>, which means “ought, owe, should” i.e., being under obligation to do something. Owe is translated in various passages in the KJV as “ought” (cf. John 13:14; 19:7; Acts 5:29; Rom 15:1; 1Cor 11:7,10; 2Cor 12:11,14; Heb 2:1; Heb 5:3,12; 1John 2:6; 3:16;  4:11; 3John 1:8). A debt is essentially an obligation that we give back what we borrowed. Borrowing is sometimes needful (cf. Deut 15:7-8). It is not wrong to borrow for things we really need, but on the condition that we will be able to pay it back. A loan is given with the understanding that it will be paid, and this constitutes meeting our obligation. Borrowing an item creates an obligation to return it. It is a sin to default on our obligations and unwise to put ourselves at risk of not being able to repay what we owe (Psa 37:21). In Rom 1:14, Paul wrote, “I am a debtor…” and what this literally means is, “I am under obligation both to the Greeks and to the Barbarians; both to the wise, and to the unwise” to preach to them the Gospel.

In The Little, Brown Book of Anecdotes by Clifton Fadiman, p. 28 we read: “A Roman nobleman died, leaving enormous debts that he had successfully concealed during his lifetime. When the estate was put up for auction, Caesar Augustus instructed his agent to buy the man’s pillow. When some expressed surprise at the order, he explained, ‘That pillow must be particularly conducive to sleep, if its late owner, in spite of all his debts, could sleep on it.’”  Debts that we cannot repay create a tremendous amount of stress and anxiety.

Every month we have an obligation to pay our mortgage, or rent, or our car loan. If this verse meant to include these future obligations then it would be impossible for a lot of us to “owe no man anything.” Purchasing property creates a future obligation to pay property taxes; a one-year apartment lease creates a future obligation to pay rent, etc. What Paul is exhorting us is to pay the amount now due, not the amount that will be due in the future months and years. We are to meet all of our obligations on time, within the due date, and not be negligent or late in paying what comes due every month. Our expenditures must be less than our income. The Bible warns us against this (Prov 22:7). It is recorded in Scripture that the apostle Paul “dwelt two whole years in his own hired house…” (Acts 28:30). It is obvious that Paul agreed to pay rent. Financial commitments are a part of life, and as long as we pay our financial obligations, we owe no one anything.

However, there is a debt that can never be fully paid off, and that is the debt we have to love one another and others. We will never get to the point where we can say that we love others as much as we ought to. There is always room to grow in love; it is a lifelong process. We are to pay our debts, but the debt of love for others we will always have and we will always need to be working hard to keep paying it – the measure being whether we love others as we love ourselves in spite of our own many faults (Rom 13:9-10). Are we working on paying this debt everyday (cf. 1Cor 13:1-7)?

13:7    When Paul speaks of rendering dues to those to whom they are due we see an application of what Jesus said – Mark 12:13.

13:12,14 The casting off and putting on is the process that is required of the servant of God. First one has to leave the things of this world’s way of thinking and behaving behind before putting into practice the things of God. We cannot do both. As Jesus said “ye cannot serve God and mammon” – Matt 6:24.

We are to respect and obey the authorities (when not in conflict with God's commands) as they are put in power by God; we are to pay our taxes and anything else we owe; Christ was not obligated to pay the temple tax but yielded to pay the full price for himself and others (Dan 2:21;Dan 4:17;Dan 3:16-18;Rom 13:1,6,7;Matt 17:24-27;John 2:18-22;Matt 22:19-21).

13:5   The “wrath” that Paul writes of is not the wrath of the believer. Rather the subjection is to avoid the wrath of the authorities.

14:1     Believers, it seems to me, like to talk about things that cannot be known, or are a lot less certain that other things. It might be that it is thought “clever” or “enquiring” to discuss such things. To some, however, those discussions are damaging. It may be that one or more listening to the discussion – often remaining silent – are deeply troubled by the discussion. As one said to me after such a discussion “that was not at all helpful”. We must always ensure that the end point of a discussion is the edification of all.

14:18   Notice that a faithful servant of Christ is approved by men also. This does not mean that men will accept what we say but rather they will notice a temperate lifestyle approvingly.  Of course this is not always true. When our lifestyle conflicts significantly with what men think we can be ostracised.

13:3     it might seem strange that rulers were not to be seen as a “terror to good works” at a time when the Roman authorities would persecute Christians. However it should be appreciated that the opposition was not to the “good works” (of faith) that were opposed.

14:4 that God is able to support believers is echoed in Jude 1:24.

Romans 13 echoes Belshazzar’s feast. Paul spoke of the “night” (13:12) and “drunkenness” (13:13). Similarly, at the feast, “They drank wine” (Dan. 5:4) and Babylon was captured “that night” (Dan. 5:30). Paul spoke of the “armour of light” (Rom. 13:12) and it was said of Daniel that he had “light” (Dan. 5:11,14). Daniel did “that which is good” and had “praise” (Rom. 13:3) of the ruler of Babylon for Belshazzar, “made a proclamation concerning him” (Dan. 5:29). And as has been pointed out previously by Bro. Michael Parry, in 2009 for August 4th, “the powers that be are ordained of God” (Rom. 13:1) alludes to Daniel 5:21.

THREE PRIORITIES

Here are three priorities that we should have in living a Christian life. Listen:"For the kingdom of God is not a matter of eating and drinking, but of righteousness, peace and joy in the Holy Spirit, because anyone who serves Christ in this way is pleasing to God and approved by men." (Rom 14:17-18).

Righteousness, peace and joy. What does it mean to have these three attributes as priorities in our lives?

Righteousness. In it's purest form, righteousness means to do everything right, to be perfect and to have no sin. It seems impossible, but through faith in the work of our Lord Jesus Christ on the cross, we can be forgiven of our sins, making our faith count for righteousness.

Peace. Get on with each other. Make allowances for each other. Forgive. We don't all have to be the same, but we do need to live in harmony.

Joy. Be thankful and count your blessings. Choose to have joy even when things are not going so well. And look forward to the joy set before you.

Righteousness, peace and joy. How do they show in your life today?
 

Rom 14:17

“For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Spirit.”

The kingdom of God is not about the external, but about the internal and, therefore, it is on the internal we must work on if we are to be accepted by Christ. Eating and drinking is important for survival, but righteousness, peace, and joy come only when we feed ourselves internally with the Word of God.

This begs the question what kind of righteousness, peace, and joy is being referred to from a Biblical perspective? The kind that can only come out of a pure heart! These qualities must first come from the inside before they can be manifested on the outside. If the internal is transformed, the external will be too (Gal 5:25).

We read in 2Tim 2:22, “… follow righteousness, faith, love, peace with them that call on the Lord out of a pure heart.” Psa 24:3-5 defines for us those that have a pure heart and are, therefore, righteous. It is to have singleness of heart, no manifest works of the flesh (Gal 5:19-26). Those with a pure heart have an uncompromising desire to please God in all obedience. This passage is about internal purity. In Matt 5:18 Jesus tells us plainly, “Blessed are the pure in heart; for they shall see God.” All our external works no matter how righteous they may appear, if they do not come from a pure heart; it is merely pharisaical righteousness (Matt 5:20)! Likewise, joy and peace are the fruits of the Holy Spirit and can only come from the Word richly dwelling in us (Gal 5:22; Col 3:16). Without this striving for internal purity our outward purity means nothing: we will not inherit the kingdom of God (Gal 5:21)! Our success then is an inside job! The kingdom of God is for the pure in heart!

The comforting words Jesus left for his disciples while away is ever-so-comforting to us too during these troublous times. “Let not your heart be troubled, neither let it be afraid.” He left us with his peace and in this we rejoice (John 14:26,27; 16:33).

13:11 Paul, again, Eph 5:14 – uses the same idea of disciples waking out of sleep as a way of speaking of their rising to the commitment in Christ required of them.

14:17 It is all too easy to get distracted from the gospel message by the trappings associated with our worship and lives. The problem with the Jews was that the man made rules they invented and added to the teaching that God gave them detracted from their worship of God. In like manner we can be so focused on our “procedures” that we almost forget why we are serving God.

13:8  The true believer would never use force or pressure to obtain the return of that which has been loaned. In Israel generosity towards the fellow Israelite was a command in the Law of Moses – Deut 15:7-10– As hard as it may seem the principle must still apply today.

Rom 13:1-7 - obedience to rulers (limitations of submitting to authorities Acts 4:19).

Rom 13:8-10 - duty to all (don't remain in debt & love fellowman & neighbor as self; love is the fulfillment of the law Exo 22:25-27; Matt 18:21-35; Matt 6:12; Matt 5:17). Jesus fulfilled the law by dying on the cross (Rom 13:10; Luke 24:44;John 13:1)

Rom 13:11-14 - the urgency of attention. Rom 13:11-13 "the day" is the time of God's future Kingdom on earth.Rom 13:12-14 - put on the armour of light.V14 we are to clothe ourselves with Christ (Gal 3:27).

Rom 14:1-12 - avoiding judging, and the weaker brother is not to be despised. VS 1-4 don't pass judgment on disputable matters, who are we to judge another's (God's) servant? VS 9-10 Christ is to judge the living and the dead, V10 it is not us for us to judge or look down on our brother.VS 10-12 God will be worshipped in the kingdom age (Isa 45:23).

Rom 14:13-23 - love is self-denying. V13 let us stop passing judgment on one another. VS 14-15 don't spiritually offend thus weakening your brother for that is not actingin love. V19 try to make peace and edify not divide. V20 all food is clean but don't eat anything that will cause another to stumble.

Rom 13:1 - KJV "Let every soul <5590>". vs NIV "everyone" vs ESV "every person"

Rom 13:2 - "ordinancev<1296>"

Rom 13:4 - "minister <1249>"

Rom 13:6 - "tribute <5411>"
Rom 13:7 - "custom <5056>"; "fear <5401>"; "honour <5092>"

Rom 13:8 - "loveth <25>"

Rom 14:7 - "Ghost <4151>"

Rom 14:13 - "stumblingblock <4348>"

Rom 14:20 - "offence <4348>"

Rom 14:21 - "offended <4624>"

Rom 14:23 - "faith <4102>"; "sin<266>"