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Dividing the country by lot was tantamount to saying that they were putting the decision in God's hands. There are a number of scriptural examples of making decisions in a way that to us seems random but with faith is quite obviously divine - Urim and Thummim are a striking example [Exo.28:30]. It was a command of God to use this method to divide the land [Num.26:55, 33:54] and it is picked up again in Acts 13:19, so it must have significance. We ought to think about the way we make our decisions as there could be a lesson for us here. Acts 1:24-26.
Peter [UK] Comment added in 2001 Reply to Peter
v.51 And so the conquest, under God’s good hand, is over. The tribes each have their inheritance. However this is not a time for sitting back and taking ease. It marks the beginning of a new phase in the development in the lives of the servants of God. We should not view attaining to the kingdom as a time of taking our ease. Rather it will be a time when we can serve God without having to worry about the limitations of the flesh which now beset us.
Peter Forbes [Mountsorrel (UK)] Comment added in 2001 Reply to Peter
v.51 - This took place in Shiloh (07887) = "place of rest" and, as we know is also used in Gen.49:10 in the blessings recorded there. It is clear that the ultimate fulfilment of all this is in Jesus - it is his coming that we yearn. Here in the division of the inheritance of the land we have a semi-fulfilment of the prophecy in Gen.49:10 though, as here the people, in Shiloh, are given their part in the promise of God, just as we are in Christ, who is our "place of rest".
Peter [UK] Comment added in 2002 Reply to Peter
19:51 Whilst it was Joshua and Caleb that were told that they would go into the land we find if is Joshua and Eleazar who figure prominently in the division of the land
So - it would seem - Caleb was willing to take a back seat because God had decreed it.
Peter Forbes [Mountsorrel (UK)] Comment added in 2002 Reply to Peter
So the seven tribes which had not yet received their inheritance are given their possession.
18:11 Benjamin
:1 Simeon
:10 Zebulon
:17 Issachar
:24 Asher
:32 Naphtali
:40 Dan
Peter Forbes [Mountsorrel (UK)] Comment added in 2003 Reply to Peter
We have a relationship with Yahweh in which He gives guidelines and we have the discretionary ability to choose a path (free will). He, of course, knows our motives and helps us if we ask Him, as long as hearts are right.
And so it was with the allotment of the Land. Yahweh gave the guidelines (Num. 26:55; 33:54) and it was up to Joshua (and Eleazar) to direct the distribution.
All human decision making must allow for adjustments (e.g. Judah's lot was too big for them and so a portion was allotted to Simeon; Dan could not truly possess their original portion, and so the tribe re-located).
Yahweh could have dictated precise allotment boundaries but He chose to leave that responsibility to His servants. And so it is with us. We are given the elements of Truth but it is up to us to work out our salvation... (Phil. 2:12). With Yahweh's help we will be successful.
Michael Parry [Montreal (Can)] Comment added in 2003 Reply to Michael
19:10-16 The extent of the inheritance of Zebulon does not match what Jacob said in his blessing of his sons Gen 49:13 which indicates that the events in the days of Joshua are not a fulfilment of Jacob's blessings.
Peter Forbes [Mountsorrel (UK)] Comment added in 2004 Reply to Peter
V.50 Joshua was given an inheritance. (V.49) But, we note that it was not a gift from the peoples. He was given it "according to the word of the LORD." This was possibly an unrecorded promise, similar to what had been made to Caleb. Josh 14:9
John Wilson [Toronto West (Can)] Comment added in 2004 Reply to John
Simeon's portion was "out of the portion of the children of Judah" (Josh 19:9). This had been prophesied by Jacob in Gen 49:5-7, "I will divide them (Levi and Simeon) in Jacob, and scatter them in Israel."
David Simpson [Worcester (UK)] Comment added in 2004 Reply to David
Dan's allotment had originally stretched from the border with Benjamin in the east, to the Mediterranean Sea in the west. The town of Joppa (Jaffa) was in their territory. Being a small tribe, they could not successfully subdue the Philistines there and so sought to re-locate. They moved to the north where they easily conquered the Canaanite city of Leshem (Laish) in Bashan (v.47). They re-named the city, and surrounding area, Dan.
Michael Parry [Montreal (Can)] Comment added in 2004 Reply to Michael
19:51 Notice that all of this took place ‘before the Lord’. The tabernacle was at Shiloh. The setting out of the divisions there, though probably not the most practical place, indicated the solemnity of the event. The long sojourn is now over. But the people were not to be complacent even though they had their possession. This was not ‘the rest’ Deut 12:9.
Peter Forbes [Mountsorrel (UK)] Comment added in 2006 Reply to Peter
19:47 The fact that God had divided the land by lot did not remove from Israel the responsibility of working to receive the land.
Peter Forbes [Mountsorrel (UK)] Comment added in 2007 Reply to Peter
CLAN BY CLAN
As the newly conquered land of Canaan was divided out by lot, the phrase, "Clan by clan" comes up twice for each tribe (with one exception). We read, "The ... lot came up for the tribe of ... clan by clan.:" Then we read the description of their inheritance, and finally, "These towns and their villages were the inheritance of the tribe of ... clan by clan." (Josh 19:17,23)
God could have chosen to give the whole nation of Israel the whole land of Canaan. The people could have settled any where they wanted to regardless of their tribes, clans or families. But instead he chose to divide the land into twelve different portions, one for each tribe.
Among the millions of Israel, individual families, clans or maybe even tribes could be overlooked. But within the smaller society of a tribe there would be more care of the smaller groups. The same logic follows through to the land being divided out clan by clan. Again, even among the tribes, certain individuals or smaller families could be overlooked. But in the context of a clan - an extended family - God ensured that all members of his family had others near them who had their welfare at heart.
In the same way we must also stick together as families and clans, and as small groups within our churches. We cannot afford to let anyone fall between the cracks and get lost from the inheritance God has given us.
Robert Prins [Auckland - Pakuranga - (NZ)] Comment added in 2007 Reply to Robert
Zebulun and Naphtali were neighbouring territories in Galilee (their area is so described in the New Testament Matt 4:15). Later, they would become subject to the domination of Assyrian rule. However, they would be spiritually liberated during the ministry of Christ (Isa 9:1,2).
Michael Parry [Montreal (Can)] Comment added in 2007 Reply to Michael
19:29 We may think that Tyre was way North and part way into the country of Lebanon but here we see it is on the North border of the inheritance of Asher.
Peter Forbes [Mountsorrel (UK)] Comment added in 2008 Reply to Peter
19:51 As the tabernacle was, by now, in Shiloh we see that matters to do with the physical division of the land are associated with mattes of worship.
Peter Forbes [Mountsorrel (UK)] Comment added in 2009 Reply to Peter
19:1 When we realise that Simeon’s inheritance was within the borders of Judah’s inheritance we may wonder what happened during the divided kingdom when Judah and Benjamin were together as the kingdom of Judah and the other tribes were together in the kingdom of Israel.
Peter Forbes [Mountsorrel (UK)] Comment added in 2010 Reply to Peter
19:9 So Simeon dwelt within the territory of Judah – they were brothers. Maybe we can see that there was a degree of fellowship between these two tribes during this turbulent time in Israel’s history.
Peter Forbes [Mountsorrel (UK)] Comment added in 2011 Reply to Peter
19:49 Joshua was the military and spiritual leader of the nation. However he had no ambition for himself. So his inheritance was not given to him until the land was wholly taken. A lesser man would have sought to obtain an inheritance immediately the nation entered the land of Canaan.
Peter Forbes [Mountsorrel (UK)] Comment added in 2014 Reply to Peter
Zorah and Eshtaol
"And the seventh lot came out for the tribe of the children of Dan according to their families.
And the coast of their inheritance was Zorah, and Eshtaol, and Ir-shemesh,"
Josh 19:40-41
In-between Zorah and Eshtaol is the place where the tribe of Dan camped, and this is where the Spirit of the Lord began to move Samson (Judg 13:25). It means that the tribe of Dan hadn't yet taken their inheritance at the time of Samson, and remained living in tents all that time. Also it means that it was the Philistines that prevented them from taking their land. Samson's mission is greatly clarified by this discovery -- namely that his fight against the Philistines was in order that his countrymen might take their inheritance. Had Samson not fallen prey to Delilah he may have completed his mission, but instead the tribe of Dan eventually move away from the area to find a new place to live (see Judges 18 for the full story).
Rob de Jongh [Mountsorrel (UK)] Comment added in 2014 Reply to Rob
Josh 19:1 The distribution of the land was determined by God. Because of Simeon’s sin (Gen 34:25-31) their allocation was to be within the territory of Judah. This was a direct fulfilment of the prophecy uttered by Jacob at the end of his life. God would ‘divide in Jacob and scattered in Israel’. (Gen 49:5-7).
Levi would also to be scattered among the tribes of Israel (see, Joshua 21.)
Peter Moore [Erith, UK] Comment added in 2014 Reply to Peter
19:51 The mention of Elieazar at this point indicates that he was still alive well into the time that Israel were in the land. He had a son – Phinehas – who was old enough to recognise issues at the end of the wilderness journey – Num 25:7– so we may conclude that by this tie Eleazar was quite an old man.
Peter Forbes [Mountsorrel (UK)] Comment added in 2015 Reply to Peter
19:47 The comment about Leshem here is speaking of an event later than the time that Joshua divided the land and speaks of the events described in Judg 18. So we can conclude that at least this part of the book of Joshua was written down after the time of the Judges.
Peter Forbes [Mountsorrel (UK)] Comment added in 2016 Reply to Peter
19:9 Now we learn why Simeon shared part of Judah’s inheritance. It due to Judah being unable to take possession of all their territory. It seems that the central part of Judah’s territory was a bit like a “no man’s land” as far as Judah was concerned.
Peter Forbes [Mountsorrel (UK)] Comment added in 2017 Reply to Peter
19:13 Gittah-Hepher <1662> is the same place as Gath-Hepher – 2Kin 19:25. So we might conclude that Jonah was from the tribe of Zebulon.
Peter Forbes [Mountsorrel (UK)] Comment added in 2018 Reply to Peter
19:50 when we see in Judg 2:9 that Joshua was buried at Timnath-serah we will appreciate why he was buried there – it was his inheritance.
Peter Forbes [Mountsorrel (UK)] Comment added in 2019 Reply to Peter
19:5 Ziklag, whilst being in the territory of Simeon, seems to have been treated as belonging to Judah by the Philistines – see 1Sam 30:14.
Peter Forbes [Mountsorrel (UK)] Comment added in 2020 Reply to Peter
19:5 it seems that Ziklag took on a specific status from the days when David was fleeing form Saul – 1Sam 27:6 – it seems it had a special status for the kings of Judah.
Peter Forbes [Mountsorrel (UK)] Comment added in 2021 Reply to Peter
19:9 Two brothers in the flesh helped each other. We know that Judah was unable to conquered all the territory allotted to them. Rather than leave them struggling the tribe of Simeon inherited land within Judah. Some might say that Judah took on too much and suffered as a consequence. Another view would be that on seeing the struggle Judah was having the tribe of Simeon elected to help by working together with the tribe of Juda. It is always good for brethren to help each other when they see a need.
Peter Forbes [Mountsorrel (UK)] Comment added in 2022 Reply to Peter
19:1,9 Judah had been given a large inheritance and now part of it was given to Simeon. This sharing of the inheritance might have been the sort of thing that would breed resentment on the part of Judah. They may well have thought “why should we give part of our inheritance to the tribe of Simeon?”
However there is no sign of tension between the two tribes, rather we see them working together – Judg 1:13,17. A lesson for all of us. Work together against the common enemy – in our case temptation and sin.
Peter Forbes [Mountsorrel (UK)] Comment added in 2023 Reply to Peter
19:9 Why was the inheritance for Judah too big for them? Had God made a mistake in the way he ensured that the dividing up of the land was fair? That cannot be. So we have to conclude that the inheritance was too big for Judah because of some fault in them.
It seems safe to conclude that they were unwilling to put their trust in God that he would ensure that they were able to control all of their inheritance.
Peter Forbes [Mountsorrel (UK)] Comment added in 2024 Reply to Peter
v.6 - When the concept of a mountain, whether it is specifically Zion or not, is used in this way, if almost invariably refers to the atoning work of Jesus, and the fulfilment of God's plan as a result of that. (eg. ch.2:2,3). It conveys the same picture of being lifted high that we have elsewhere in the concept of the cross and of the banner etc. It makes us think of phrases like 'every eye shall see him' (Rev.1:7). If we read on in Isa to v.7-8, it is quite clearly Jesus' work that is referred to here.
Peter [UK] Comment added in 2001 Reply to Peter
v.8 ‘He will swallow up death in victory’ is quoted in 1 Corinthians 15:54 along with Hosea 13:14 - remember that Hosea is contemporary with part of the ministry of Isaiah. By linking the passages together Paul gives us Divine support which allows us to see Isaiah 25 and Hosea 13 as speaking about the same event.
Peter Forbes [Mountsorrel (UK)] Comment added in 2001 Reply to Peter
v.1 - Here we have praise. The Bible is full of praise of God for His goodness. Are our lives full of praise? Do we take time to step back and wonder at the love and mercy and grace of God in offering us salvation? v.4 provides the motivation for this particular outburst of praise - it is a recognition of what God has done for those that follow him - who recognise the power of his strength.
Peter [UK] Comment added in 2002 Reply to Peter
25:9 Provides the basis for Thomas's comment 'my Lord and my God' (John 20:28)
Peter Forbes [Mountsorrel (UK)] Comment added in 2002 Reply to Peter
:9 Continuing last year's comment 'he will save' - the meaning of the name Jesus - He will save.
Peter Forbes [Mountsorrel (UK)] Comment added in 2003 Reply to Peter
25:4 In these days of a 'social gospel' when Christianity is often seen as 'doing good' we should be careful not to associate God's support for the poor as simply material. The 'strength' of God was His salvation in Christ. It was for the 'poor' and 'needy' because they recognised their need. So do we see ourselves as 'poor and needy'?
Peter Forbes [Mountsorrel (UK)] Comment added in 2004 Reply to Peter
V.10-12 Israel will again be brought into covenant relationship with the God of heaven and their land will become the administrative and spiritual centre for the whole earth.
John Wilson [Toronto West (Can)] Comment added in 2004 Reply to John
When Jesus reigns in His Kingdom, He will have put down all idolatry and godlessness. The epitome of His opposition has always been encapsulated in Babylon.
V.2 Isaiah is talking about Babylon which was destined for destruction (Isa 13:19,20; 21:9; Jer 50:13-15). In a future application, the spiritual city of Babylon, which represents the false system of worship, will also be destroyed. (Rev 18:2,10,21).
Michael Parry [Montreal (Can)] Comment added in 2004 Reply to Michael
V.4 Christ's return will be for the poor and needy as shade providing relief from the heat of the sun; and a wall providing protection from a storm.
John Wilson [Toronto West (Can)] Comment added in 2005 Reply to John
Israel is to be saved, and will embrace the belief of the Lord their God. I wonder if the destruction of Moab is spoken here in the context of the Moabite invasion spoken of in 2Chron 20?
David Simpson [Worcester (UK)] Comment added in 2005 Reply to David
25:6,10 The ‘mountain’ is Zion. The place where God had chosen to place His name. The name is placed there through the resurrection of Jesus. His resurrection is the guarantee that these things will eventually happen.
Peter Forbes [Mountsorrel (UK)] Comment added in 2006 Reply to Peter
V.7 - "And he will destroy in this mountain the face of the covering cast over all people, and the vail that is spread over all nations". This sounds like a veil of misunderstanding will be prevalent upon Christ's return 2Cor 3:13-16;1Cor 13:8-12; Rev 17:1-9,14-18; 18:23-24 perhaps widespread religious apostasy is suggested.
Charles Link, Jr. [Moorestown, (NJ, USA)] Comment added in 2006 Reply to Charles
V.2 The destroyed city being talked about is Babylon. Babylon has come to represent false worship and ungodliness which shall ultimately be destroyed by the mountain which is Christ (vs.6,7; Dan 2:35).
Moab is also a figure of all that Yahweh hates. Moab is considered Yahweh's washpot (Psa 108:9). The word washpot can also be translated thorn. And so this thorn in Yahweh's side (evil), as it were, will be removed by Christ upon His return (v.10). Moab is used here as a figure to represent all the foes of Yahweh's people.
Michael Parry [Montreal (Can)] Comment added in 2006 Reply to Michael
Peter Forbes [Mountsorrel (UK)] Comment added in 2007 Reply to Peter
25:7 The veil is the mist of ignorance as to the way to eternal life, which enveloped not only the Israelites (2Cor 3:15), but all nations (Eph 4:8). It is on this mount (Zion) that the Children of Israel will have that veil taken off. (Psa 102)
John Wilson [Toronto West (Can)] Comment added in 2007 Reply to John
25:4 Jesus was, in a very literal way – a refuge from the storm – Mark 4:37-39
Peter Forbes [Mountsorrel (UK)] Comment added in 2008 Reply to Peter
TRUST AND BANQUETS
Because we don't think the way God thinks, we can't always understand what God is doing in our lives. Sometimes it seems easy to see, but at other times life can be extremely hard and even confusing. Whatever circumstances God puts in our way, we can be sure that his plans are the best for us, and for this reason we need to have a strong vision of the reward he has promised so that we can remain faithful to him,no matter what.
Isaiah speaks of a time when God will provide a great banquet for all his people and when the curse of death, sorrow and disgrace will be taken away from us for ever. (Isa 25:6-8) As that beautiful picture is described to us, we read of the words he will say in that day, "Surely this is our God; we trusted in him, and he saved us. This is the Lord, we trusted in him; let us rejoice and be glad in his salvation." (v.9)
If we want to be able to share in that feast and to rejoice in the LORD in that day, we need to be able to trust in him whatever the circumstances now. No matter how bad things seem to get, we know that he will save us, and in the end we will be very thankful that, even against all odds, we put our trust in him.
Robert Prins [Auckland - Pakuranga - (NZ)] Comment added in 2008 Reply to Robert
V.6 this mountain refers to Zion whence Jesus shall reign over the whole earth.
V.8 swallow up death in victory is quoted by Paul in 1Cor 15:54; wipe away tears is reflected by John in Rev 7:17; 21:4.
V.10 Yahweh’s hand shall rest on Mount Zion when the Kingdom Period begins.
Michael Parry [Montreal (Can)] Comment added in 2009 Reply to Michael
25:9 Some had ‘waited for him’ – this is a prophecy of the experience of doubting Thomas, as we might call him. Paul – 1Thess 1:10 – presents this as something that we should be doing. Waiting for his return.
Peter Forbes [Mountsorrel (UK)] Comment added in 2010 Reply to Peter
25:10-12 The prophet has spoken of the deliverance associated with the resurrection of Jesus in earlier verses in this chapter. That salvation is seen here associated with the overthrow of Moab.
Peter Forbes [Mountsorrel (UK)] Comment added in 2011 Reply to Peter
25:8 The idea of sorrow being removed is seen three times Isa 14:3, 25:8, 35:10, 51:11. A theme which is taken up by Jesus – in Rev 21:4 – when speaking of the age to come.
Peter Forbes [Mountsorrel (UK)] Comment added in 2012 Reply to Peter
25:9 We have observed in previous comments how this area of the prophecy is speaking of the effect of the resurrection of Jesus on the disciples. The phrase “we will be glad and rejoice” draws on Song 1:4. Thus we are given an insight into the reason why the woman of the Song of Solomon rejoices. She understands the concept of resurrection to eternal life.
Peter Forbes [Mountsorrel (UK)] Comment added in 2013 Reply to Peter
The covering spread over all nations
"And in this mountain shall the LORD of hosts make unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined. And he will destroy in this mountain the face of the covering <3875> cast over all people, and the vail <4541> that is spread over all nations."
The first part of this passage was fulfilled by Hezekiah's Passover banquet, where the people ate for 14 days (2Chron 30:22). The phrase "all people" refers particularly to the fact that for the first time since Judah split off from Israel, people from both nations partook in the same feast at Jerusalem (see 2Chron 30:11), made possible by the fact that Israel's king had been carried off into captivity.
The specific thing that had split the nation, and kept it from keeping the Passover in Jerusalem, were the golden calves made by Jeroboam (see 1ki12:26-30), and the lack of a joint feast was what kept the nations apart. Thus in this passage about Hezekiah's Passover, we see a reversal of that terrible sin.
This is why in Isa 25:7 we see reference to the covering being destroyed. The covering relates to those idols, as we shall see. I've included the Strongs Hebrew numbers for you in the quote for Covering and Veil. The word covering only occurs a few times in the Bible, and means "wrap". The word Veil, though it sounds the same, is different, because everywhere else (other than in Isaiah) it's translated Idol! In Isa 28:20 the two words come together like this:
"the bed is too short to stretch out on, and the covering so narrow that one cannot wrap himself in it"
In other words, the idols Israel were worshipping couldn't save the people from their sins, nor from the invading army of the Assyrians, no matter how much the people trusted in them for help.
After the miraculous deliverance of God from the Assyrian invasion, both Israel and Judah would become convinced of God's sovereignty and power to save, realising that their idols were nothing, and turning back to God:
"Ye shall defile also the covering of thy graven images of silver, and the ornament of thy molten images of gold: thou shalt cast them away as a menstruous cloth; thou shalt say unto it, Get thee hence... For through the voice of the LORD shall the Assyrian be beaten down." (see Isa 30:18-23, 31).
Rob de Jongh [Mountsorrel (UK)] Comment added in 2013 Reply to Rob
BE PART OF IT
I hope it makes you want to be there, like it makes me want to be there. I don't want to be just looking on, I want to be part of it. Listen again to the details:
"On this mountain the LORD Almighty will prepare a feast of rich food for all peoples, a banquet of aged wine - the best of meats and the finest of wines. On this mountain he will destroy the shroud that enfolds all peoples, the sheet that covers all nations; he will swallow up death for ever. The Sovereign LORD with wipe away the tears from all faces; he will remove the disgrace from his people from all the earth. The LORD has spoken."(Isa 25:6-8)
If you have ever had a great meal of good meat and good wine, then imagine what a meal prepared by God will be like, with not just good ingredients, but the best! What an amazing thing it will be to witness the moment when mortality becomes immortality, when death becomes extinct. Picture yourself being one of those for whom God comes along to wipe the tears from your eyes, to wipe away the past and say, "From now on all things will give you joy."
Put yourself in the picture. Make it your aim to be there, not just looking on, but to be part of it.
Robert Prins [Auckland - Pakuranga - (NZ)] Comment added in 2013 Reply to Robert
25:4 The “storm” and the “blast of the terrible ones” may well be a reference to the deliverance from the Assyrians in the days of Hezekiah.
Peter Forbes [Mountsorrel (UK)] Comment added in 2014 Reply to Peter
V. 6-9 This speaks of the blessing that will come to all nations not just Israel, when all of the earth shall ackhowledge Christ as king and worship. Him. Could it be then that the covering and veil that is removed is that of Sin which results in the swallowing up of death.
Alex Browning [Kitchener-Waterloo] Comment added in 2014 Reply to Alex
Peter Forbes [Mountsorrel (UK)] Comment added in 2015 Reply to Peter
1. Isa 25:1 - in view of the reign of the Lord of hosts in mount Zion (Isa 24:23), Isaiah is perhaps praising God for the future millennial reign to come though God is certainly worthy of praise at any and every time; the established Kingdom of God on earth will bring praise to God at last from all mankind; "wonderful things" could also have application to the saving of Jerusalem from the feared Assyrians and the restoration of Hezekiah's health.
2. Isa 25:2 - a presumed rival city to Jerusalem to be a ruin, never to be rebuilt (Nineveh? Babylon? Rome? multiple applications?).
3. Isa 25:3 - "the city of the terrible nations shall fear thee" i.e. they shall fear God; the first antagonistic city from which many nations came was Babel (Gen 11:1-9), during Isaiah's time the most antagonistic city was Nineveh, and Babel was Babylon in Isaiah's time, while in our day the 7 hilled Babylon would appear to be Rome (Rev 17:1-9, 18).
4. Isa 25:4 - God is the "strength to the poor, a strength to the needy in his (could apply to Israel in the end time up against the Gogian host, to Hezekiah facing the heat of the Assyrians, or perhaps could apply to others of other times in need/distress) distress, a refuge from the storm, a shadow from the heat"
5. Isa 25:4-5 - V4 "the blast of the terrible ones" and V5 "the branch of the terrible ones shall be brought low" could be religious apostasy, as well as the latter day Assyrian (Gogian) host, and perhaps has application to the Assyrian Sennacherib.
6. Isa 25:6 - perhaps this is mount Zion in the millennial era (Psa 2:2-12;Isa 2:1-4;Luke 22:16-18;Isa 55:1-3) which reigns supreme with Jesus on earth sitting on David's throne as king of his Father's kingdom; there will be no hunger and plenty of spiritual nourishment, the bread of life, a millennial age of prosperity, etc. Some feel 25:6 suggests the feast of tabernacles 4 days after the Day of Atonement (Isaiah chapters 58-59 suggests to some a Day of Atonement after the Assyrian overthrow).
7. Isa 25:7 - some associate the face of the "cast"<3874> as death and the "vail"<4541> spread over all nations as the doctrinal confusion that has blinded many (1Cor 14:33 esp in the KJV).
Charles Link, Jr. [Moorestown, (NJ, USA)] Comment added in 2015 Reply to Charles
8. Isa 25:7-8 - parts quoted in the New Testament with reference to the resurrection and ultimate blessing of the saints (1Cor 15:54;Rev 7:17;Rev 21:4).
9. Isa 25:8 - "He will swallow up death in victory" was a partially fulfilled promise in the sacrifice and resurrection of the Lord Jesus Christ but it will be fully fulfilled after Christ's second coming (Dan 12:2;1Cor 15:20-28,50-57); some see Hezekiah's sickness and symbolic death of sorts as having been swallowed up in victory and echoing the much greater victory to come.
10. Isa 25:9 - "God"<430>, "LORD"<3068> - it seems several things are going on here: first is the concept of God manifestation (Isa 7:14 "Immanuel" means "God is with us"; John 10:30-36;John 17:21-23; Christ, the Son of God, is the ultimate representative of God); a second point is that Christ will ultimately turn things over to his Father, God, once sin and death have been conquered (1Cor 15:20-28); a third point is God is the one who was, is, and will be the engineer of the plan just as He was in the days Jerusalem and Hezekiah were spared and we also wait, long for, and rejoice in His engineered plan of salvation (Isa 26:8;Isa 33:2;Psa 118:24).
11. Isa 25:10 - the protective hand of the Lord will rest on mount Zion; who is this modern day Moab to be trodden down [in ancient times Moab was a neighbor to the east of Israel often in conflict with Israel and they hired Balaam to curse Israel (Deut 23:3-5)]? Is Moab a figurative representation of the foes of God? Is Moab figurative of Israel's hostile neighbors in the last days?
12. Isa 25:10-12 - Moab (who ever it is) will be punished; V12 what is this referring to? Could this have application to the destruction of an apostate worship site?
Charles Link, Jr. [Moorestown, (NJ, USA)] Comment added in 2015 Reply to Charles
25:2 The city that was to be made heaps was Babylon as Isaiah had already indicated – Isa 13:9 – so after speaking in chapter 24:1-23 of punishment on Jerusalem the prophet now speaks of deliverance from Babylon and her demise.
Peter Forbes [Mountsorrel (UK)] Comment added in 2016 Reply to Peter
Peter Forbes [Mountsorrel (UK)] Comment added in 2017 Reply to Peter
25:2 In saying, of Babylon, that it would be “no city” we see an idea taken up, by the power of inspiration, in Jer 50:13 where Jeremiah says that there will be no one living there.
Peter Forbes [Mountsorrel (UK)] Comment added in 2018 Reply to Peter
WAITING, LONGING, ANTICIPATING ...
Are these going to be your words at the feast in the kingdom of God? Imagine being there, invited and participating in the feast that "the LORD of hosts will make for all peoples; a feast of rich food, a feats of well aged wine." (Isa 25:4). This will be the time when life as we know it finally changes for ever. No longer will we struggle around in dying bodies. Instead this will be the time when "He will swallow up death for ever; and the LORD God will wipe away tears from all faces." (v.8).
Picture yourself in the picture. Imagine the joy, the relief, the love, the praise, laughter, purity and peace. It's nothing like you have ever experienced before.
And now, listen carefully, it's time for your line: "It will be said on that day, "Behold, this is our God; we have waited for him that he might save us. This is the LORD; we have waited for him; Let us be glad and rejoice in his salvation." (v 9). We have waited for him! Are you doing that right now? Are we waiting, longing, and anticipating the return of Jesus and God's kingdom coming?
Let's not just live through life, but spend it, waiting for the day of the LORD, the day he comes to save us.
Robert Prins [Auckland - Pakuranga - (NZ)] Comment added in 2018 Reply to Robert
25:1 Against the background of total destruction Isaiah said, and so should we, that Yahweh was his god. This confidence in a time of trouble should drive us on to trust. The more uncertain the events in the world look the more we should be confident that our God will keep His word.
Peter Forbes [Mountsorrel (UK)] Comment added in 2019 Reply to Peter
25:8 there is a marked contrast between the swallowing up of death here and the grave having a mouth inIsa 5:14
Peter Forbes [Mountsorrel (UK)] Comment added in 2020 Reply to Peter
GETTING THERE IS EVERYTHING
In the prophecy of Isaiah, we have been transported to the feast in the kingdom of God. It is there that we see ourselves on the mountain of God, sitting down to a feast of rich food, a banquet of wines, the very best of everything - no doubt a feast that will make today's royalty look like beggars in comparison.
It's there that our bodies are changed from mortal, dying bodies, to the awesomeness of immortality. All those old aches and pains are gone for ever. Eternal youth! Strength and energy like you have never experienced before! And if there are tears or sadness for any reason at all, it will be God himself who wipes them all away, who gives you the comforting hug and wipes your cheek dry with his finger. If you have ever felt disgraced, it's all gone. Life is nothing but joy.
When we are there at that time, we are going to talk to each other, and this is what we are going to say: "Surely this is our God; we trusted in him, and he saved us. This is the LORD, we trusted in him; let us be glad and rejoice in his salvation." (Isa 25:9).
So that's how we got there. We trusted in God. That's what we have to do now if we want to be there on that day. Trust in God. He wants you there. Trust him. Trust is what we need to do.
Robert Prins [Auckland - Pakuranga - (NZ)] Comment added in 2020 Reply to Robert
25:11 Men build all manner of defences thinking that they will save them from invasion and oppression. In Bible times it was forts and strong towers. Today it is weaponry designed to frighten the enemy into taking no action. However God is able to destroy all the devices of man.
Peter Forbes [Mountsorrel (UK)] Comment added in 2021 Reply to Peter
25:9 When God barred Adam and Eve from Eden He promised Eve a “seed” that would destroy the serpent power. We know that “seed” is Jesus the Christ. But in Isaiah’s day that was not understood. Many looked simply for deliverance from their enemies. At that time of Isaiah it was the Assyrians. But there were some who were really looking for Messiah and were willing to wait. The challenge is to focus on the bigger picture – the return of Christ – rather than the short term problems we experience day to day.
Peter Forbes [Mountsorrel (UK)] Comment added in 2022 Reply to Peter
25:6 “this mountain” being Mount Moriah where the temple that Solomon built was focussed had been prefigured previously in the offering of Isaac – Gen 22:2-3.
Peter Forbes [Mountsorrel (UK)] Comment added in 2023 Reply to Peter
25:8 When the magicians in Egypt cast their roads non the ground and they became snakes Aaron’s rod that had become a snake swallowed up the magicians snakes – Exo 7:12. Isaiah’s inspire words here draw upon the supremacy and power that God had over the Egyptian gods.
Peter Forbes [Mountsorrel (UK)] Comment added in 2024 Reply to Peter
8 v. 2 - Here again we have Jesus - this time as the true tabernacle that was pitched by the Lord, but again the Tabernacle was a focus of interest - a place where all eyes went. Notice the idea that it was pitched by the Lord, and not man. One of the things that made David a priest (after the order of Melchizedek) was that he pitched a tent for the ark of God (1Chron.15:1). As always, all this pointed forward to Jesus. ch.9:11, 23,24, 11:10, 2Cor.5:1-5.
Peter [UK] Comment added in 2001 Reply to Peter
8 v.10-12 is probably the longest single quotation in the New Testament from the Old. [Jeremiah 31:33-34]. To those Jews who had not considered the forgiveness of sins as being part of the Old Covenant it would have been a great shock to see the Apostle using the Old Testament to highlight the value of the sacrifice of Jesus.
9 v.2-5 Describes the tabernacle at one point in time. It was during the day of Atonement. We know this because the 'golden censer' [9:4] is in the most holy place. It was only taken there on the day of atonement. Thus the Apostle is setting the scene. The sacrifice of Jesus is going to be shown to be superior even to the sacrifice on the Day of Atonement.
Peter Forbes [Mountsorrel (UK)] Comment added in 2001 Reply to Peter
8:1 Set on the right hand of … is another quotation from Psalm 110:1. So we see that the priesthood of Jesus after the order of Melchisedec is crucial to the arguments in the letter to the Hebrews.
9:8 All the details and ritual of the Tabernacle and the day of Atonement was to demonstrate one thing - that it was not the way to close fellowship with God!
Peter Forbes [Mountsorrel (UK)] Comment added in 2002 Reply to Peter
Chapter 8 provides a summary of where we have got to so far. Notice the point that Paul wishes to remind the brethren about. Jesus is the high priest. This is the major point of the whole letter. A highly relevant point to make when many believers in Jerusalem had been priests - they were Levites. (Acts 6:7 21:20)
9:6-7 Building on the description of the tabernacle on the day of Atonement the contrast is now made between the daily ritual of daily sacrifices and the annual work of the high priest - to make one fundamental point. The Mosaic order did not give free access into the presence of God.
Peter Forbes [Mountsorrel (UK)] Comment added in 2003 Reply to Peter
Heb 8:12. In yesterday’s reading,(Heb 6:10) we saw that “good works” would not be forgotten. In this verse we see the mercy of God in that sin can and will be forgiven. “I will remember no more.” But we must remember that repentance is necessary. To repent is a thing of action.
John Wilson [Toronto West (Can)] Comment added in 2003 Reply to John
8:2 There is here a contrast between the tabernacle in the wilderness which, even though designed by God, was constructed by man. Jesus, on the other hand was 'pitched' by God because Jesus was made 'without hand' (Dan 2:34), an idea which has already (Col 2:11) been used to highlight the way that the gospel in Christ is outside man's manufacture.
9:4 The items mentioned which were in the ark were not there all through Israel's history. It may seem that their mention here is rather superfluous to the issues relating to the day of Atonement. However there is another strand running through the narrative. It is that of rebellion. The three items mentioned - The manna Aaron's rod and the two tables all are associated with the rebelliousness of Israel.
Peter Forbes [Mountsorrel (UK)] Comment added in 2004 Reply to Peter
The writer to the Hebrews makes an eloquent explanation of Christ's being the true atonement. However, it must be appreciated that for most Jews, steeped in the Law under the direction of their leaders, this was not easy to grasp.
To accept the concept of Christ's overriding (fulfilling) the Law needed faith. Then the need to change in the face of family, friends, and a determined religious hierarchy, required much courage. The same difficulties exist today as people are faced with the true Gospel. But, with the power and grace of Yahweh, much can be overcome.
Michael Parry [Montreal (Can)] Comment added in 2004 Reply to Michael
8:5 That Moses saw a ‘pattern’ quoting Exo 25:40 provides the evidence that what Moses made was not the substance. Notice that an argument is based upon a single word.
9:1 The old covenant is to pass away. This is explained in chapter 8. Now the writer moves on to highlight how that system of things had inherent weakness built into its service to highlight that salvation was not through the law of Moses and its ordinances. Salvation came through the substance. The Mosaic order was the shadow of that substance, not the substance itself.
Peter Forbes [Mountsorrel (UK)] Comment added in 2006 Reply to Peter
8:6 The inadequacy of the old covenant was completely overshadowed by the adequacy of Christ. Christ became the mediator of this new covenant that was superior to the old covenant. The writer uses comparative adjectives to indicate the difference between old and new. Christ's superior ministry, the superior covenant, and the better promises. We read yesterday that Jesus is the guarantee of a better covenant (Heb 7:22).
John Wilson [Toronto West (Can)] Comment added in 2006 Reply to John
8:7 The simple fact that Jeremiah spoke of a ‘new covenant’ which made the first ‘old’ is similar to the way in which Hebrews 3 develops the concept of the ‘rest’ where because Israel did not enter in there must be a ‘rest’ in the future. The argument is based upon a clear reading of the text.
Peter Forbes [Mountsorrel (UK)] Comment added in 2007 Reply to Peter
There’s a long quotation from Jer 31:31-34 in Heb 8:8-12. It is quoted to show that the idea of a “New law” is not new. It was here in Jeremiah, who was very much a part of the Law of Moses.
David Simpson [Worcester (UK)] Comment added in 2007 Reply to David
8:3 Jesus’ offering was himself- that is His own will – which he gave to God in a life of obedience. How committed are we?
Peter Forbes [Mountsorrel (UK)] Comment added in 2008 Reply to Peter
9:9 The word ‘figure’ <3850> is repeatedly (46 times) translated ‘parable’ thus we see the instructive nature of the tabernacle. It was not the substance, it taught a lesson.
Peter Forbes [Mountsorrel (UK)] Comment added in 2009 Reply to Peter
8:6; 9:15 Jesus is a mediator. In His role as mediator, Jesus has brought God to us. In that way, God and man are reconciled. Thus, we can approach Our Heavenly Father directly in prayer in the Name of Jesus (Eph 5:20; Col 3:17). There is no need for any earthly priest to act on our behalf (Matt 23:9).
8:8-12 This will take place in the Kingdom that Jesus will establish when He returns to earth. The remnant of Jews that will survive the end time violence will be fortunate to participate in the blessings of the Kingdom.
9:24 Jesus now stands in the presence of Yahweh His Father. He represents true believers (His body) as their head (king and high priest); and the promise that believers can be like Him (1John 3:2).
Michael Parry [Montreal (Can)] Comment added in 2009 Reply to Michael
8:13 Whilst it is evident that the writer is speaking of the law of Moses ‘decaying’ we should be alert to the fact that the whole system of worship with the temple was to be removed. Thus we see a hint to the believers in Jerusalem of the impending destruction that Jesus had spoken of in the Olivet prophecy – Matt 24
Peter Forbes [Mountsorrel (UK)] Comment added in 2010 Reply to Peter
8:5 That Moses was given a ‘pattern’ of the tabernacle was not, it seems, primarily so that he could ensure that an accurate fulfilment of God’s plan would be implemented. Rather it was to highlight that it was but a shadow. The substance was Jesus.
Peter Forbes [Mountsorrel (UK)] Comment added in 2011 Reply to Peter
9:11 ‘not made with hands’ echoes Dan 2:45 where the stone was cut out of the mountain ‘without hands’. Dan is clearly talking of something that man has no part in bringing to pass. Likewise the ‘tabernacle’ Jesus is associated with is not of man’s manufacture – not even as the first tabernacle was made under God’s direction by man.
Peter Forbes [Mountsorrel (UK)] Comment added in 2012 Reply to Peter
8:2 Israel had long held buildings in high regard. Isa 66:1-2 – had questioned the attitude of Israel. Also Jer 7:14 highlights a wrong attitude to the building. In Jerusalem before AD 70 Herod’s temple was standing, a magnificent monument. Israel placed confidence in that. Many of those in the church in Jerusalem would also have laid great store by that building. The writer’s focus is on a man, not a building as a stark warning to the church in Jerusalem just prior to the destruction of that temple by the Romans.
Peter Forbes [Mountsorrel (UK)] Comment added in 2013 Reply to Peter
Why is the golden censer said to be after the second curtain and next to the ark of the covenant when according to Exo 30:6, it is stated to be "before the veil"? Also in the next two verses (Exo 30:7,8), Aaron is commanded to "burn thereon sweet incense every morning" and to do the same in the evening. And according to the Law and Heb 9:7, the Most Holy Place was to be entered only once a year (on the Day of Atonement) by the high priest.
Apparently this was just the writer's way of saying that approach to the Holy of Holies was by way of this golden altar of incense. So though literally in the Holy Place, it really did belong to the Most Holy Place.
By the way, the language used in connection with the incense is interesting. According to Exo 30:35, it was "pure and holy" when made. And then in Exo 30:36,37 it's called "most holy to you" and "holy to the LORD" when offered. This is the same in the Hebrew as what was engraved for the high priest's mitre (headdress) - "Holiness to the LORD". So the high priest and the incense of prayer obviously go together. Either without the other fails. And so it is with our prayers to God by means of our great high priest Jesus.
Bottom line then - Exo. 30 is technically accurate. Heb. 9 is accurate in the spiritual sense of this altar being associated with "the Most Holy Place."
Wes Booker [South Austin Texas USA] Comment added in 2013 Reply to Wes
9:26 In saying that Jesus “put away sin” we have a quotation from Dan 9:24 so the writer to the Hebrews is teaching that Jesus is the one spoken of in Dan 9.
Peter Forbes [Mountsorrel (UK)] Comment added in 2014 Reply to Peter
Reverence the man, not his shadow
It's worth looking at the following verse and considering what it means:
"For if [Jesus] were on earth, he should not be a priest, seeing that there are priests that offer gifts according to the law: Who serve unto the example and shadow of heavenly things..." Heb 8:4-5
It says that if Jesus was on the earth at the time of the tabernacle, he wouldn't be a priest because he didn't have the necessary entry qualifications. Thinking of an analogy, when you're in school as a child you look up to the teacher and you think that they have the most amazing store of knowledge. One day they may teach you all about tall buildings and long bridges and speak with great authority on the subject. But if an Architect of those tall buildings, or the Engineer of those long bridges were to come to the school and ask for a teaching job they'd be turned down. School is just a shadow of the real world. It exists to prepare children for real work, and once we grow up we don't return there.
Thinking about this in terms of Jesus and the Old Covenant, Jesus is the one who is actually doing the things that the Old Covenant foreshadowed. The tabernacle was a visual representation of how Jesus would enter into heaven to sit at the right hand of God, living to mediate for us in His presence. Jesus actually obtains forgiveness for our sins! (Heb 9:14-15)
Rob de Jongh [Mountsorrel (UK)] Comment added in 2014 Reply to Rob
9:15 Deut 5:5 shows Moses was a mediator – that is he conveyed the message of the old covenant to the people. But Jesus is better. He is involved in the “new covenant” – that which involves the forgiveness of sins as shown already in Heb 8:8-12.
Peter Forbes [Mountsorrel (UK)] Comment added in 2015 Reply to Peter
“The Holy Spirit this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing: Which was a figure for the time then present...”
Heb 9:1-12 describe the main features of the ordinances of service and of the furniture in the Tabernacle. In a wider context, they speak of things characteristic of the New Testament. God uses the figures of the Old Testament to speak to us of things characteristic of the New Testament. "For whatsoever things were written aforetime were written for our learning…” (Rom 15:4). All Scripture is God-breathed (2Tim 3:16).
There is one entrance into the Tabernacle: Jesus said, ““I am the way, the truth, and the life: no man cometh unto the Father, but by me” (John 14:6).
Once we enter the Tabernacle, the first thing we see is the brazen altar. Bronze is the colour of Judgment and represents sin (cf. Num 21:9). The altar was on which the animal sacrifices were made (Lev 1:9) for the atonement of sins. Once we come to a knowledge of the Truth, we are to present our bodies as “living” sacrifices (Rom 12:1; 1Cor 6:19) - unlike the animals which were killed. This altar typified the Christ-altar (cf. Heb 13:10; 1Pet 1:18-20), who, as the Lamb of God, was sacrificed for us, that we may have remission of sins.
Next, we come to the brazen laver, or wash basin (Exo 30:17-21; Exo 38:8). The priests had to wash their hands (work) and feet (walk) before entering into the Holy Place. Before entering the ecclesia of Christ, we, as antitypical priests, have to wash ourselves in the waters of baptism into Christ (Acts 22:16). In the outer court everything was bronze and once we have walked through the Christ-door, offered ourselves up to the service of God, having washed ourselves by way of the blood and water (in Christ), we now enter the Holy Place – a type of the ecclesia.
In the Holy Place everything is overlaid now with gold - the colour of Deity. Inside the Holy Place we find the following vessels: the table of showbread (overlaid with pure gold, Exo 25:23-30). On it were 12 unleavened cakes, as recorded by the Historian, Josephus, and if the priests were unclean, they were not permitted to eat of this bread (Lev 22: cf. Lev 21:6; Matt 5:23). This symbolizes the Memorial Breaking of Bread (1Cor 11:23-27), our fellowship with Christ, (cf. John 6:53-58), and of which we may only partake of if we are “clean,” otherwise, we shall receive not commendation, but condemnation (1Cor 11:29)). We must be Holy to be in the Holy Place, or Ecclesia (Lev 11:44; Lev 20:26; 1Pet 1:15,16).
The Golden Lampstand, or Menorah, was made of one piece of gold, which was constantly fed by only pure beaten olive oil. There were no windows to light the room, it’s only source of light was from the Golden Lampstand and it was to burn continuously (Exo 27:20,21; Exo 30:7,8 Lev 24:2). As we travel through the darkness of this Age, Christ is our only light (John 9:5; Isa 49:6). We are to be lights shining, not once in a while, but all of the time, being illumined by the Word (Psa 119:105; cf. Matt 5:14).
The last item in the Holy Place is the Golden Altar of Incense (Exo 30:1-10). It was placed before the veil that separated the Holy Place from the Most Holy Place – God’s meeting place. Incense was burned on this altar, but not just any old kind of incense; it was specific in order to produce a delightful odour pleasing to God (Exo 30:34-38; cf. Psa 141:2; 2Cor 2:15; Rev 5:8). The incense was offered twice by the priests and the fragrance of it continuously ascended to God. Jesus, our High Priest constantly intercedes for us to the Father (Rom 8:34; Heb 7:25). We are to give ourselves continuously to prayer to access God, and not just once in a while when we feel like it (Acts 6:4; Heb 13:15; 1Thess 5:17,18). For our prayers to be a sweet smelling savour to God, He left specific instructions on how to pray and any other concoction will not do (Exo 30:33).
Only the High Priest once a year on the Day of Atonement was permitted to go through the veil into the Most Holy Place, also referred to as the Holy of Holies, first making an offering for himself and then for the people (Lev 16:11-15; Heb 5:3). It was so with Christ our High Priest, who because of sin in his flesh, but not committed sin, had to cleanse himself first, and then make atonement for us once and for all time (Heb 7:27). The Most Holy Place housed the Ark of the Covenant. It was overlaid with gold both on the outside and inside (Exo 25:11). It contained a jar of manna, Aaron’s rod that budded, and the Ten Commandments. The manna was God-given bread received ungratefully and rejected. Aaron’s rod represented God’s leadership through Moses and Aaron ungratefully received and rebelled against. The 10 Commandments summarized God’s laws against which the people rebelled. What a bleak picture, but there’s more! Above the Ark was the Mercy Seat (pointed to Christ), and represented God’s plan of forgiveness and salvation, as emphasized in this chapter verses 11-14. The veil that separated the Holy from the Most Holy place was torn in two (Matt 27:52), and there was now no more separation between us and God; the way was open for everyone who comes to God through Christ. Christ’s ministry was now finished (John 19:30).
The ritualistic services are obsolete (cf. Heb 7:18,19; 8:13). This does not mean that we can now ignore the Old Testament and base all our faith and practices just on the New Testament. The Old and New Covenants complement each other. The apostle Paul in the New Testament numerously refers to the Tabernacle system of things and compares it to how we are to be followers of Christ. We cannot bypass the Holy Place once we enter the Christ-door, are buried into Christ’s death, and then fail to become the vessels of honour (cf. Rom 9:21) within the Holy Place, typified by the ecclesia, and still expect to enter the Most Holy (Kingdom) to God. We cannot offer "strange fire!" While God is love, mercy, and grace, He gave conditions – very specific conditions by which He is to be approached acceptably then and now through Christ (cf. Exo 30:22-36; cf. John 10:1). He shows us the way (cf. Isa 30:21; Col 2:6; 1John 2:6). We cannot please God on our terms, walk nonchalantly in our ways, change our ways to adapt to the times, and expect to enter His Kingdom. We may appear righteous outwardly, but inside be full of dead men's bones (Matt 23:27). God has spoken; He said, “I am YAHWEH” - His Word is final. God does not change (Mal 3:6), He will not be profaned, He will not be mocked (Lev 22 and note vv. 32,33; Gal 6:7).
Valerie Mello [in isolation, TN, USA] Comment added in 2015 Reply to Valerie
8:8 In saying God found fault with the old covenant – the law of Moses – we are not seeing a criticism by Paul of things which God ordained. Rather to show their shortcomings that is being highlighted. So, as the chapter continues, the old covenant could not achieve the forgiveness of sins but the new covenant did.
Peter Forbes [Mountsorrel (UK)] Comment added in 2016 Reply to Peter
9:15 The writer has already spoken of the “new covenant” – Heb 8:8-12 – and now he reinforces the point made there. It is about the forgiveness of sins, not just a remembrance of them.
Peter Forbes [Mountsorrel (UK)] Comment added in 2017 Reply to Peter
9:9 Having described the tabernacle ins specific detail on the Day of Atonement to read “that could not …” would be a striking point for the Jews who placed their confidence in the Law of Moses. And was probably quite a shock to read the first time.
Peter Forbes [Mountsorrel (UK)] Comment added in 2018 Reply to Peter
8:12 The key word here is “merciful”. God is not saying that people would not sin. Rather than he would forgive those sins because He is merciful – a characteristic He has already spoken of when Israel were rebellious – Exo 34:6
Peter Forbes [Mountsorrel (UK)] Comment added in 2019 Reply to Peter
HAND IN HAND
The writer to the Hebrews has a beautiful description of the method that God used to take Israel out of Egypt. He says this, "... on the day I took them by the hand to bring them out of Egypt." (Heb 8:9).
Here I see the loving God and Father of Israel reaching out his hand to hold the hand of his infant son, supporting and guiding him as they both leave Egypt together. With Israel's hand in the hand of God, they had no need to fear, no need to rely on their own strength, direction or skill, because the one who was holding their hand was wise enough, skilled enough, and strong enough for both of them.
There is a parallel to God taking Israel by the hand to lead them out of Egypt. It is a picture of our lives as God picks us up from stumbling around in the world and invites us into his family and his kingdom. God doesn't just expect us to get up and go the right way all by ourselves. We're only human! We don't have the strength or wisdom to get it all right. Instead he takes us by the hand to bring us out of the world. He guides, leads and supports us. He is in control, strong, loving, gracious and compassionate. He loves us and wants us to be with him more than anything.
Let's take his hand and let him guide us all our lives as we walk together toward his kingdom.
Robert Prins [Auckland - Pakuranga - (NZ)] Comment added in 2019 Reply to Robert
9:4 many modern translations render “censer” as “altar of incense” or similar words. Whilst the word is only used here in scripture we should appreciate that the KJ is correct as the writer is describing the tabernacle at one precise point in time. The time when the high priest went into the most holy place with a censer of incense on the Day of Atonement. As is made clear in verse :7
Peter Forbes [Mountsorrel (UK)] Comment added in 2020 Reply to Peter
9:28 Under the Law on the Day of Atonement “the goat shall bear upon him all their iniquities unto a land not inhabited: and he shall let go the goat in the wilderness” (Lev. 16:22). But under the New Covenant, this live goat, as it were, will return, but this time “without sin unto salvation”.
Nigel Bernard [Pembroke Dock UK] Comment added in 2020 Reply to Nigel
9:26Sin was “put away” by Jesus’ death and resurrection which provides a positive hope. The Law of Moses, by contrast was “disannulled” – same word – because it was ineffective in the removal of sin.
Peter Forbes [Mountsorrel (UK)] Comment added in 2021 Reply to Peter
A reader writes: “…Sis.xxx has some (father induced) quirky ideas about Hebrews 9:14-17 and has even led them to taking the wine before the bread! I have spent some hours in discussion over the bread and wine subject but I have had difficulties convincing her about the Hebrews quote. Another brother came with me on Tuesday night and we had a very good, sociable meeting but with nothing positive about the Hebrews quote.
I have had a close look at the 'Daily Readings' commentaries but there is scant detail that anyone has attempted in giving good exposition on the verses. I am asking you, sister, if you have done personal study on those verses and if you have; have you written anything about it. It needs some good, solid exposition and I am certain that you would be right on top of the subject. One of your wonderful style contributions to our daily reading expositions would be greatly appreciated, I am sure.
My reply: Heb 9 compares the Old Covenant with the New Covenant priestly services; it is not about the order of the Memorial Service given elsewhere in Scripture. The blood of bulls and goats could not take away sin; they were imperfect sacrifices, so Christ became our Mediator by means of his death. It required first the death of the Testator before forgiveness by the shedding of blood could take effect. (People's wills become effective only after death: death first, will after. There is no reversing this order). I repeat: It required first the death of Christ’s body to after effectuate the shedding of his blood to make forgiveness possible. This is why all the Scriptural verses have bread first, wine after. To reverse this makes no sense!
Consider the following:
Christ, the perfect sacrifice, was after the order of Melchizedek, the priest of the most high God (Heb 7:1-3), who met Abraham with bread and wine (Gen 14:18). There is nothing special about the blood in and of itself; it was the man, Christ Jesus, the sinless human being. Christ instituted the ordinance of the memorial service and told us his body was represented by the “bread” and the "wine" his blood. Christ both figuratively and, ultimately, literally crucified his flesh in obedience to the Father’s will in perfect obedience up until the very end (Luke 22:42; Heb 10:7,9). This made the shedding of his blood acceptable to God, making forgiveness possible. We read this principle in 1John 1:7. “If we walk in the light as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.” It is conditional!
In Acts 2:46; Acts 20:7, it is recorded that the disciples of Christ “came together to break bread.” This is figurative of the Memorial Supper/Service and it offers two symbols, the bread and the wine (which is what the Judeans drank), and given in that order by Christ. Christ tells us plainly in Mark 14:22-24 that the “blood of the New Testament” is symbolized in both the bread (body) and wine (blood) – in that order.
On the night of the institution of the Passover, (Exo 12:1-30 note vv. 18-22), anything leavened had to be removed and unleavened bread had to be eaten, after-which the lambs were killed, their blood shed into a basin, and with hyssop sprinkled on their doorposts. Obedience to this order was required for the Israelites being spared (Exo 12 note vv. 15, 18-24)! This order was instituted by God: eat the bread first, then the blood of the dead unblemished sacrificial lambs will effectively save them. This is the order wherein the types and shadows became the substance and, thus, instituted by Christ in fulfilling the types and shadows in the same order of eating and drinking and is not intended to teach anything else (cf. 1Cor 5:7)!
The manna God gave to eat symbolized the bread of life, the body of Christ (John 6:31-35,48,51). Now, please note the order and the repetitions: “Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. Whoso eateth my flesh and drinketh my blood, hath eternal life; and I will raise him up at the last day, For my flesh is meat indeed, and my blood is drink indeed. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him” (John 6:53-56). Going to 1Cor 11:22-29, note again the order: bread (eat) first, the cup of wine (drink) after.
Biblical order matters! For example: Christ asked if the gift sanctified the altar or the altar sanctified the gift (Matt 23:19)? In the matter of repentance do we reverse its order: If you forgive me, I will repent? Biblical order is patterned by God (2Chron 7:14) and so authored by Him and followed and instructed by His son (Luke 17:4)! Blood does not come first, the physical body is what contains the blood. The spotless, unblemished Lamb of God had to die before his shed blood had any effectiveness to forgive and save (John 1:29). To reverse this order, likewise, makes no sense!
Valerie Mello [in isolation, TN, USA] Comment added in 2021 Reply to Valerie
Re: Jesus as a “covenant victim.”
A reader writes: “One of the comments that our Sister xxx kept [repeating] was that there had to be a 'covenant victim'. Of course that is correct but having in mind the notion that that should change the order of the emblems, I have no idea! I had forgotten to mention that phrase to you. I will wait a further day or two before presenting this current letter to them in case you see any need to add to your existing remarks.
My reply: It is Scriptural teaching that we must compare Scripture with Scripture, which they are not doing. Jesus never ever identified himself as a "victim," and he was never presented as a victim because he was not a victim! "For the joy set before him, he endured the cross, despising the shame." What he did, he did freely, because he loves the Father and willingly submitted himself to His will in all things! What he did he would have done for even one person! What love! To identify Christ as a "covenant victim," cheapens the beauty of what he did for himself and for us! It is looking at Christ, the Lamb of God, from a fleshly, human perspective who define a victim as one who has been harmed one way or another unexpectedly and unwittingly!
When we made a covenant with God and Christ in the waters of baptism, we rejoiced and never ever looked upon our covenant relationship with them as becoming "victims!" We became living temples in whom Christ dwells, and part of the family of God. Furthermore, as covenant keepers, ourselves, we are aware and agree to the "terms and conditions," if you will, the conditional terms God gave us to be saved through His son. We are to "present our bodies as living sacrifices, holy and acceptable to God." We are to crucify the old man of the flesh and we do this because we love the Father and ever so grateful for His dear son, through whom we may approach Him. This does not make us victims, either! Christ is the "victor" and in him we are victors too. The son set us free, and we are free indeed!
Christ is a covenant keeper; we are "covenant keepers" period! This, however, gives us absolutely no right to alter the Word of God. We are "followers," and grateful to be so because of the love, mercy, and grace the Father showed us in calling us into His marvelous Light. It is an insult to our Heavenly Father to look upon His mercy bestowed on us as making victims of us, and even more so if His only begotten son considered himself a victim! This is unfathomable, a demeaning and ungrateful attitude toward the Father!
Reader’s reply: “Thank you so very much for your diligence and expositional treatment of the issues that I raised about the 'victim'. I have heard that statement many times previously and it is to my shame that I have not pursued the context of it more thoroughly. It never made sense to me but owing to the person that was using it, I assumed that it must have been some 'secret code' which I had never broken into! Your exposition makes it so clear.”
Valerie Mello [in isolation, TN, USA] Comment added in 2021 Reply to Valerie
9:4 many modern translations render “censer” as “altar of incense” or similar words. Whilst the word is only used here in scripture we should appreciate that the KJ is correct as the writer is describing the tabernacle at one precise point in time. The time when the high priest went into the most holy place with a censer of incense on the Day of Atonement. As is made clear in verse 7
Peter Forbes [Mountsorrel (UK)] Comment added in 2022 Reply to Peter
Stuart-Caleb Art Courtonel [Rugby] Comment added in 2022 Reply to Stuart-Caleb Art
8:7-8 The logic of the argument here is clear. If God found fault with the old covenant in that it could not forgive sins we need to appreciate that the fault lay in the way that the Jews sought refuge in the old covenant rather than seeing it as pointing, because of its inadequacy, to something faultless – the Messiah – Jesus Christ.
Peter Forbes [Mountsorrel (UK)] Comment added in 2023 Reply to Peter
9:11 We see again – 10:1 “good things to come”. So the faithful Jew should have been reading the Law of Moses and, seeing its shortcomings, have looked beyond the literal details to the spiritual significance.
Whilst we have not been brought up on the Law of Moses we do read scripture which has lessons for us that go beyond the literal detail of the record. For example consider 1Cor 10:11.
Peter Forbes [Mountsorrel (UK)] Comment added in 2024 Reply to Peter