Comments for June 5

23 v.16 - It is a demonstration of the insight that God gave to Joshua, that causes these last words of Joshua to move from warning to prophecy. No longer do we read If ye do in any wise go back ... (v.12), but now it is demonstrated that Joshua knows what they will do. It must have been a very sad way for Joshua to end his life.

23 v.10 The comment on how the people had delivered the land ‘one man of you shall chase a thousand’ echoes the words of Moses in the plains of Moab [Deuteronomy 32:30] How should one chase a thousand, and two put ten thousand to flight, except their Rock had sold them, and the LORD had shut them up? And reminded the people that they had not taken the land through their own strength.

Chapter 24 The way in which Joshua gathered all the people together and spoke with them is reminiscent of Moses in the whole of the book of Deuteronomy. Deuteronomy as Joshua 24 provides a summary of elements of Yahweh’s deliverance of the people to remind them of the goodness and faithfulness of their God. We should review our lives regularly to confirm in our own minds our awareness of the goodness of the Father in blessing us in so many ways. Unless we repeatedly reflect on these things we will forget the goodness of our Father.

24:7 - There would be, presumably, a few there who would have been children at the time of the crossing of the Red Sea and would therefore remember the time of slavery in Egypt. It would be their parents' generation that died in the wilderness. As little ones they would not be among those cursed to die and not see the land. Joshua and Caleb were the only ones of the responsible generation to be granted entry to the land, but the generation below them would surely have survived. Were all of these born in the wilderness? It seems unlikely.

The twofold use of the language from Deuteronomy 28 is a reminder of what would happen if Israel were faithless.

We have commented earlier (Chapter 15) that there is an overlap between the book of Joshua and the book of Judges. Here is another section.

Joshua 24:29-31 is paralleled in Judges 2:6-9

23:10 The promise that one would chase a thousand echoes the ideas of the blessing of Leviticus 26:8. One of the few times that the blessing are presented as having been fulfilled on Israel.

24:1 Presenting before God was at the tabernacle. There is nothing mystical about this so this verse helps to explain what happened in the time of Job (Job 1:6)

23:1  In saying that Joshua called all Israel together when he was old, after 'a long time' we must conclude that Joshua had been a significant spiritual influence in the land both during the conquest and afterwards in the period of stability that followed.

It is easy to be either a pioneer or a consolidator but difficult to be both - but Joshua clearly was both.

24:26 The 'oak' which was in Shechem echoes Gen 35:4 when Jacob buried silver and gold under an oak in Shechem. Now this is not to suggest that it is the same oak, but it is doubtless the same parcel of ground that Jacob owned.

V.3 The modesty and humility of Joshua are remarkably displayed at the commencement of this address. Dismissing all thoughts of his personal services, he ascribed the subjugation and occupation of Canaan entirely to the hand of God. This had been promised Deut 1:30, Deut 3:22; and the reality of the divine direction was seen in the rapid overthrow of the Canaanites, which had already led to the division of the whole land among the tribes.Josh 23:4

It's a wonderful expression, "As all good things are come upon you, which the Lord your God promised you."  (Josh 23:15) Israel could not have been more blessed. And what did they do? They turned their back on God. We must make sure that we do better.

23:14  Joshua was clear that everyone was subject to death when he uttered: I am going the way of all the earth.  That would, therefore, include Enoch (see my note on Hebrews 11, June 4).

24:1  It would have been fitting for Joshua to gather Israel to Mt. Ebal near Shechem.  It was here that Moses had the curses of the Law delivered (Deut 11:29; 27:13).  Moses had also set up an altar there (Deut 27:4,5) as had Joshua (Josh 8:30,31).  In his discourse, Joshua recounted the power and mercy of Yahweh towards Israel and issued one curse (24:20). 

 24:2 This address of Joshua briefly recapitulated the principal proofs of the Divine goodness to Israel, from the call of Abraham to their happy establishment in the land of promise; it showed them that they were indebted for their national existence as well as their peculiar privileges, not to any merits of their own, but to the grace of God.

Joshua, with the power of Yahweh, had subdued the enemies in the Land, and Yahweh had given Israel rest (Josh 23:1,4).  This parallels the time when Jesus (Joshua) will return to earth and subdue the enemies of Israel, bringing everlasting peace to the Land.

Joshua makes a very valid point in 23:14-15. Everything good that God promised to do for you, He has done, so you can be sure that He will also do every bad thing He promised to do to you.

We live in a time far removed from the old testament days, yet we still take a lot of lessons of how God works from the old testament. Ask yourself: "am I selective in what I apply to myself from the old testament?". We often quote the promises of God which relate to good things, and then relate them to ourselves, such as "I will be with you; I will not fail you, nor forsake you" (Josh 1:5). Should we not also apply the promises of God which relate to His cursings, if we behave in a disobedient manner? God deals with us as His children, just as He did the children of Israel. He was their Father and is our Father. If we disobey or turn away, we can be sure that He will chasten us just as He did with Israel in order to turn us back to Him. If we turn back to Him wholeheartedly and serve Him we can be sure He will bless us richly too. The plea of Joshua to them is the same for us: "Take good heed therefore unto yourselves, that you love the LORD your God" (23:11).

23:1      Even though Israel had been ‘given rest from their enemies’ they had not entered into the rest that God had prepared. They had been warned about that in Deut 12:9 and it is confirmed in Heb 4:8 that Joshua never gave them rest. That was the job of the greater Joshua.

24:14-16           Notice the repeated us of the word ‘serve’. When we come to Judges we will see that this word is taken up and becomes a catch word during the time of the Judges which follows hard on to the time of Joshua.

 24:14 - "now therefore fear the Lord, and serve him in 'sincerity' [Heb. "tamiym" (8549) means "entire, integrity, truth, without blemish, complete, full, perfect, sincerely, sincerity, sound, without spot, undefiled, upright, uprightly, whole"] and in 'truth' [Heb. "emeth" (571) means "stability, certainty, truth, trustworthiness, assured, assuredly, establishment, faithful, right, sure, true, truly, verity"]...". A similar New Testament verse is John 4:24. God is clear in what He wants from us Ecc 12:13; Deut 6:5; Matt 22:36-40; Rev 3:16 and this is so we might ultimately be welcomed as good and faithful servants (Matt 25:21) allowed to participate in His plan to fill the earth forever with His glory Psa 72:17-19.

24:29,32 - two echoes or types of Christ, Joshua and Joseph, both died at the same age Gen 50:26. Lifespan decreased from 120 years to the present 70 or 80 Gen 6:3; Psa 90:10.

23:3 The old man Joshua had been the leader of the nation for all those years. But he reminded Israel that the land had been taken because of the Lord’s involvement. How easy it would have been for him to emphasise his part in the battles. In like manner we can revel in what we have done rather than giving glory to God for the things we have achieved.

23:12-13 Joshua reminds the people that marriages with the nations that are surrounded by were forbidden; then further warns them of certain withdrawal of God's assistance in the expulsion of the Canaanites. This is a warning that has been eluded to previously. Exo 23:33, Num 33:55, Deut 7:16

23:13    The chilling warning that Joshua gives was actually kept by God – Judg 2:2,21– when Israel refused to obey God’s words with respect to the inhabitants of the land.

24:16,21,24 The assurances that the people gave to serve Yahweh were futile. It had been revealed before by Yahweh that Israel would disobey Him (Deut 31:16,29).

24:19 The God who would not forgive Israel’s transgressions picks up on the warning given to Israel in the wilderness – Exo 23:21

23:6 Joshua urges a focus for Israel that is mirrored in Prov 4:25-27. The same focus should also apply to the followers of Jesus as they pursue the Kingdom (Phil 3:14).

23:11,12 Natural Israel was to remain loyal to Yahweh and separate from the other nations (Exo 19:5,6).  Spiritual Israel, the ecclesia of Christ, should likewise be separate from the world (1Pet 2:9).  In this generation, the ecclesia must guard against the most powerful and subtle enemy, Humanism.  This seductive enemy can pull one away from the Truth easier than any physical enemy. Suggested easy reading: Humanism: The Subtle Delusion available through ecclesial librarians, or e-mail me.

24:14,15 Joshua asks Israel to choose whom it would serve, either Yahweh or false gods.  Choosing to obey Yahweh or choosing to obey false gods had different consequences.  If Yahweh were chosen then blessings would follow; if false gods were chosen then curses would be the result.  

Yahweh has given humankind free will (the ability to choose).  He has spelled out the results of the options, but it is up to humankind to choose. 

Jesus has presented an opportunity for salvation (eternal life) to anyone who wishes to choose that option (2Pet 3:9).  This Christ-centered option demands obedience and service which will probably mean human discomfort in this present life (Titus 3:12; James 1:12).  The people who choose this option are in the minority (Matt 7:14).

The other option is to serve self and to strive for the most personal comfort possible in this life. The choice of this egocentric option leads to permanent death.  The vast majority people in the world choose the second option (2Tim 3:2-5).

Joshua now addresses the problem of the continued invasion of the land after his death. In 23v10 he quotes the covenant in Lev 26:8. But actually it's a misquote, because it promises five will chase a hundred, or a hundred will overcome ten thousand. So why has Joshua inflated the figure? Maybe he's taken the figure in Deut 33:30 "how should one chase a thousand... except the LORD had sold them". This is apt because God is here saying that He will work against them if they disobeyed, in the same way as He would be for them if they obeyed. This is what Joshua goes on to talk about in the next verses (23:11-13).

This promise was proved true several times by different Israelites. Samson was the one who literary fulfilled it by slaying a thousand (Judg 15:15) but also Gideon (Judg 7:21-22), and Jonathan (1Sam 14:12-16). The promise was ultimately completed when David put the armies of the Philistines to flight by himself, by challenging Goliath who had put Israel's armies to flight by himself (1Sam 17:46-53). These are all a foreshadowing of Jesus too.

Josh 24:25-28 - V25 the expression "make a covenant" signifies "cut a covenant" i.e. the covenant was confirmed over a slain animal and this ceremony anticipated the communion of bread and wine through which believers unite with Christ and Yahweh in a desire to carry out the new covenant agreement (Heb 9:15); the "statute" [Heb. "choq" (2706) means "a ruling or enactment commanding obedience in certain defined terms"] and the "ordinance" [Heb. "mishpat" (4941) means "a verdict favourable or unfavourable, defines the sentence if it is broken"] were in "Shechem" which signifies "burden-bearer" (Matt 11:30;Isa 53:4,12) and was one of the cities of refuge just as Christ is our refuge. V26-27 a great stone as a witness (1Pet 2:4,6;Isa 8:14;Rev 3:14;Isa 55:4;Rom 11:26-27) is Christ; the "oak" [Heb. "allah" (427) means "an oak, elm or other strong tree"] also at Shechem is where people had cleansed their hearts by burying their worldly talismans etc. under the tree (Gen 35:4), i.e. sin was symbolically covered and buried under the shadow of a mighty tree which perhaps foreshadowed Christ (Psa 80:17;Isa 6:13), whose followers can "put away sin" through the forgiveness obtained through the strength of his offering (Heb 2:14); this site at Shechem had altars erected by Abraham, Jacob and Joshua - it was a holy site, a sanctuary of Yahweh. V28 "every man unto his inheritance" perhaps echoes the inheritance faithful believers will have in the promised land when Christ returns.

Some of the above was gleaned from The Book of Joshua by H.P.Mansfield, pps. 230-232.

Josh 24:11 - the fulfilment of prophecy (Deut 7:1-2).

24:1 When we read that Joshua gathered all the people together we should add the record of Judg 2:1-6 to see the extent of the sort of thing that was said.

24:32  Are we to presume, because Josh 24:29 speaks of the end of Joshua’s life that Joseph’s bones were not buried until after Israel had been in the land for quite some time? And if we are to conclude that where were they kept until their burial?

23:2    Time had passed since the departure of the tribes to their inheritance. Now another milestone in Israel’s history approaches – the death of Joshua. All the nation are called together to be exhorted by him.

24:23    The people are at Shechem –  24:1 – and now Joshua quotes Jacob’s words at Shechem – Gen 35:2 – to force home the importance of faithful worship. The example in Jacob’s day was a powerful model for them to copy for in Jacob’s day the people did discard their idols.

24:11    The list of nations listed here, repeating what Joshua has already said - Josh 3:10- reminded Israel of what Moses had promised them when they were at the border of the land, abut to cross Jordan – Deut 7:1

Josh 24:11  This chapter records last words of Joshua.  Israel are reminded of the hand of God in the lives of the tribes of Israel starting with the call of Abraham (v.3) and culminating with the setting up of a stone of witness to Joshua’s words (Josh 24:26-27).  Verse 11 is significant because it is more than a repetition of his earlier words to Israel when they were on the borders of the land (Josh 3:10). 

God named the seven nations that would be destroyed in a prophecy spoken by Moses (Deut 7:1). When Israel reached the borders of the land, Joshua repeated the prophecy adding that the fulfilment of the words of this prophecy was a guarantee that, “Hereby ye shall know that the living God is among you and that he will without fail drive out…” (Josh 3:10).

At the end of his life, Joshua spoke in the past tense of the removal of the seven nations from the land (Josh 24:11-12).  Joshua is reminding Israel that they have before them evidence of fulfilled prophecy before them.  Therefore, they should ”serve him in sincerity and truth…” (Josh 24:14).   We have evidence of fulfilled prophecy in our times, the establishment of the State of Israel with the return of the Jews in unbelief to their land and much more besides. 

Therefore, how much more should we be encouraged to “worship the Father in spirit and in truth” (John 4:23-24) as we see evidence of the day of the return of Jesus drawing near.

24:33  In  22:31 Phinehas as priest involved himself in the matter of the altar that the 2 ½ tribes had built on the east of Jordan. However it is not till here that we learn that Eleazar died. Thus, maybe, our suggestion in 22:31 is given further support.

23:12  The warning about the consequences of making marriages with the inhabitants of the land was soon ignored – Judg 3:6 tells us that during the time of the Judges which followed hard on after he death of Judges that mixed marriages were taking place.

23:11  The call to “take good heed …” has Joshua quoting the words of Deut 4:15

24:23   The call to put away the strange gods did not remove idols from the nation because during the time of the Judges – Judg 10:16 – the people again put away their idols.

24:19  the reminder that God – Elohim – would treat the nation as they had been treated by the angel in the wilderness was a reminder that God had not left them now they were in the land.

Josh 24:15

“And if it seem evil unto you to serve the LORD, choose you this day whom ye will serve…”

We all have free choice. We can choose to be happy or sad, to react to hard times positively or negatively; we can choose to take responsibility for our actions, or we can blame others if we fail; we can choose to be victors or victims; we can choose to either reflect or affect our environment; we can choose kind words, or mean words; we can choose to be compassionate, or hard-hearted. For better or for worse, every choice we make has consequences and each choice is the unavoidable consequence of its predecessor. Try as we might, we cannot escape the consequences of our decisions be they good or bad.

The following was written by a parishioner to his priest, J. B. “… when we pray for a good and holy intention for a soul, for example: for someone’s return to the Roman Catholic Faith and their Holy Death or that someone will resist committing a serious sin, am I correct in my understanding that Our Dear Lord will stand beside this Soul and bestow upon them the necessary Graces they will need to make the right and wise decision of returning back to their Holy Faith in the Catholic Church, as I mentioned above or resist committing a serious sin, but that it is ultimately up to the individual’s Free Will to accept or refuse these Heavenly Graces from God? I understand that Our Dear Lord will never interfere with our Free Will.” To this, the priest replied, “You are correct…”

The LORD gave us the ability to make choices. We are not robots programmed by God, which would bring Him no pleasure. How pleased our Heavenly Father is when we cling to him even when everything around us seems to be falling apart!  We are here presented by Joshua with two choices: follow the Pagans, or follow Yahweh. The choices in this matter ought not be decided on how our parents treated us and expect from us, nor are they a product of the kind of environment we find ourselves in, as clearly demonstrated by this verse. May we, with Joshua, make the right choice and choose to serve the LORD in all obedience.

23:2Joshua was kept alive throughout the wilderness journey by God’s care. During the conquest of the land he continues to be cared for by his God. Now the work is complete the effects of his age begin to show.

23:3 the leaders of the tribes might have been forgiven for thinking that they had subdued the inhabitants in the land. However Joshua reminds them that it was Yahweh who had given them deliverance. How often do we rely on our own skills forgetting that all our skills are from God. He has given us abilities to use in His service – not for our own gratification.

23:3 a key point that Joshua made was that the elders could see what their God had done for them. It is a simple point but very encouraging. We do well to take stock from time to time and reflect on what God has done for us. We might not see His hand at work in our own lives in the past. However we can see with complete clarity and no doubt that God gave His son that we might have the promise of the forgiveness of sins.

23:4-6 By this point in time a significant part of the land had been taken. However Israel were reminded yet again that it was not through their strength that conquest of the land would be achieved. Notice :4 I have cut off.:5 the Lord … shall expel. So consequently the nation should do what the Law that Moses gave them said.

We need to remember that it was God who achieved salvation for us through Jesus and as a consequence obeying his teaching is obligatory.

24:25  In speaking of “a statute and ordinance” Joshua is restating what Moses said to Israel on the border of the land – Deut 5:1 In fact Joshua uses the same Hebrew words as Moses even though the translators have rendered one of the words differently.

24:15 As for me and my house we will serve the LORD

Joshua was 110 years old and frail (Joshua 23:1, 24:29). He could have eulogised the good old days (which never really exist)  and taken his leisure. Instead he was always forward looking ("we WILL serve the LORD"), even when his life was at an end.

LESSON: Live your life looking through the windscreen, not looking always in the rear-view mirror.

v.10 - The times we have this picture of the senses being dulled to the message of God. This is an act of God here as a punishment - that they should not understand. (v.11-14, ch.6:9,10). Let us beware, lest our wandering from the path that leads to life brings us a similar punishment and the light of hope goes out for us too. Let us thank God while we do have understanding for granting us the sight of the light of the gospel, and respond positively by continuing to search it out diligently. Acts 28:26-27, Rom.11:8, 2Cor.4:4

v.1 Ariel <0740> is ‘lion’ - ‘where David lived’ is Jerusalem. The link between ‘Ariel’ and ‘David’ reminds us to the ‘Judah is a lion’s whelp’ Gen 49:9] ‘lion of the tribe of Judah’ [Revelation 5:5]

v.1-8 - If it were not for our knowledge of the grace and mercy of God, reading passages such as this could be quite frightening in their implications. It shows us the strength of the Lord and the lengths to which he will go to destroy His, and our, enemies. We are to fear the Lord, but we have been called to a knowledge of the gospel and as such are called upon to love Him. In many ways the result might be the same, but the motivation and state of heart are complete opposites. Let us be sure our desire to obey God is out of love and not fear.

29:3 The promise that the Lord would camp against Israel was fulfilled in the coming of Babylon against Jerusalem which is depicted in Ezekiel's enacted parable (Ezekiel 4:2).

The blindness of Israel meant that the message would be taken to the gentiles - Lebanon (29:17) - so Isaiah, speaking quite clearly of the way in which the message would be spread to the gentiles, provides a context, not just verses, for the New testament to quote to show that God always planned to offer salvation to the gentiles.

29:13 The hypocrisy of the people in the days of Hezekiah must have been very depressing to him. We should be careful not to think that this verse only speaks of the leaders in the days of Jesus.

V.16 The clay is clay; If it ever becomes anything of beauty or value, it is by virtue of the potter, not the clay. It is only when this fact is acknowledged, that the clay (man) finds itself upgraded to something worth while. Isa 64:8

Vs.1,2  Ariel is descriptive of Jerusalem.  Ariel  can have two meanings: Lion of God, which points to Jerusalem as being the city of Jesus, the King, the Lion of Judah (Rev 5:5); and Hearth of God because Jerusalem was associated with the temple where sacrifices were made.  Hence, the references to sacrifices in v.1 and to the simile as Ariel in v.2, which the NIV  better translates as altar hearth. 

The name “Ariel” is only used in this chapter, and obviously refers to Jerusalem. The city, and the people are to be punished, but in the end the Lord will come and save them. This final blessing, narrated in Isa 29:18-24, will give hearing to the deaf, sight to the blind, and joy to the poor.

29:4  In speaking of ‘Ariel’ – Jerusalem – as having a ‘familiar spirit’ and associated language Isaiah is saying that Jerusalem will not listen to God’s revelation – see his use of similar language in Isa 8:19

Vs.3,4 The enemy who encompassed Jerusalem is descriptive of the Assyrians (701 BC) rather than of Babylon.  Isaiah prophesies that this threatening enemy would be suddenly eliminated (v.5).  Later, he describes the fulfilment of this prophecy with the hasty demise of the Assyrians and their king Sennacherib in 37:33,38.        

A beautiful description of redeemed Israel in the kingdom is found in vs.17-24.    

29:8 This sorrowful state of Jerusalem is just like Damascus would be – Isa 17:14. So the punishment of God upon Judah is just like that upon wicked Syria.

29:3These words of Isaiah are the basis for the words of a later prophet – Eze 4:2– when he Was, from captivity, acting out the Babylonian armies surrounding Jerusalem.

V.8 - Here in the KJV we read of souls having an appetite. It makes perhaps more sense when we look up the Hebrew word for "soul" which is "nephesh" (5315) and primarily means a creature, a breathing creature man or animal. It is variously rendered person, self, creature, life and soul, etc.

29:17,18,23 The prophet speaks of healing in Lebanon. He then speaks in verse:23 of those who experience that healing worshipping ‘the God of Israel’. Clearly a prophecy about the work of Jesus and a fulfilment can be seen in Matt 15 where in 15:21 Jesus is in Tyre and Sidon (Lebanon) and they ‘glorified the God of Israel’ 15:31

In the first instance, this prophecy is talking about the invasion of Jerusalem by Sennacherib and his northern host Assyria.  But, this prophecy also foreshadows the events of the end times when Gog will lead his northern host against Jerusalem and Israel.  

V.2 Gog and his confederates will come down and wreak havoc on Jerusalem (Zech 14:2).

V.6 The enemies of Israel will be confronted by Jesus who has returned to earth (Zech 14:4).  

Vs.7,8 Instead of having their dream of success fulfilled, the enemies of Israel in the end times will be destroyed (Eze 39:4).  

Vs.9-12 There will be a point at which the prophets of Israel will be unable to foresee the future.  Understanding the future will be sealed from the prophets and not even the most learned of them will be able to unravel the mystery.

The sealing of the future is confirmed by Daniel (Dan 12:4,9). Only Jesus would be capable of unsealing the book and understanding the future (Rev 5:1-5, 9).  This He has done.  Most of the future events from the first century have been fulfilled, and only a few remain. By this we know that we are living in the end times.

Isa 29:13;Matt 15:7-9;Mark 7:6-7. Isa 29:14;1Cor 1:19.  Isa 29:16;Rom 9:20-21.

29:4 ‘whisper <06850> out of the ground’ echoes exactly Isa 8:19 where <06850> is translated ‘peep’.

29:10 ‘Ariel’ of verse 1 is Jerusalem. Despite God’s deliverance the people will not see God’s hand. So Paul – Rom 11:8 – quotes this verse to speak of the blindness which Israel shows.

29:1  There is an irony in calling Jerusalem ‘Ariel’. The lion, a powerful best, is going to be destroyed by men.

29:12  The one who is “not learned” should be a “disciple” for that is what the word means. However  the person to whom the book is given is not willing to learn what it says. So far are the people astray form the things of God.

 Isa 29:4.

29:21 In making a man an offender or a word we see Isaiah commenting on the behaviour spoken of in Judg 12:5-6

God's marvellous work with Jerusalem
"Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid."Isa 29:14
 

This prophecy is given as the threat of Assyria looms large against Judah and Jerusalem, perhaps during the siege of Jerusalem itself. God promises that the outcome of this terrible scourge will be:

So God Himself would fight against the nations gathered against Jerusalem as shown here (v5-8)

"the multitude of the terrible ones shall be as chaff that passeth away: yea, it shall be at an instant suddenly.
Thou shalt be visited of the Lord of hosts with thunder, and with earthquake, and great noise, with storm and tempest, and the flame of devouring fire. And the multitude of all the nations that fight against Ariel, even all that fight against her and her munition, and that distress her, shall be as a dream of a night vision... so shall the multitude of all the nations be, that fight against mount Zion."
 

This happened in Isa 37:35-36. Notice how it fulfils the prophecy exactly:

"Then the angel of the Lord went forth, and smote in the camp of the Assyrians a hundred and fourscore and five thousand: and when they arose early in the morning, behold, they were all dead corpses."
 

29:21   An example of an attempt to make one an offender for a word and ensnare someone through their words is seen in the way in which the Jewish leaders tried to trap Jesus – Luke 11:53-54. Of course Isaiah is not encouraging such action. He is condemning it!

1. Isa 29:1 - 'Woe<1945>' to 'Ariel<740>' which literally means "lion of God" (for connection to Christ see Rev 5:5,12 ) and is poetical or symbolic of Jerusalem (Isa 51:17).

2. Isa 29:2-4 - picture of distress for Jerusalem; Jerusalem beseiged (in Isaiah's day it was by Assyria); V3 (Isa 51:19,23); V4 (Isa 51:23;Isa 52:9).

3. V4 a misunderstanding by some of the Church of the Latter Day Saints is that these people who speak out of the ground are dead, but there is no proof they are dead. In light of Gen 4:10, can dead people only speak out of the ground? How is the terminology of "speech" etc. a reference to a book? "familiar spirit<178>" refers to a pretended power to fortell by pretending to communicate with the dead via magic and examples are given (Isa 8:19-20;Lev 20:6); a commentary of Isaiah 29 is in Isaiah 51 speaking of Jerusalem brought low though Zion will later be lifted.

4. Isa 29:5-8 - many of Israel's former enemies have fallen (such as the Assyrian army surrounding Jerusalem smote by God's angel in Isaiah's day Isa 37:36) and there will be all the nations gathered in a great pre-millennial conflict over Ariel; V7 "distress her" referring to Jerusalem being distressed (this has happened throughout history according to divine intention Deut 28:15,53,55,57-62) which is expounded in Isaiah 51 (Isa 51:19,23); but the dreams of those Assyrians who came against Jerusalem were thwarted in Isaiah's day and will be thwarted in the last days as well.

5. Isa 29:9-10 - the spiritual slumber of Israel in being asleep to God's truth; 'LORD<3068>'.

6. Isa 29:11-12 - the purpose of God is a sealed book to the learned and the unlearned who turn from obedience to God will be spiritually blinded; for the most part, the Jews in Isaiah's day and in these last days do not want to read the book.

7. Isa 29:13 - the divine name changes in this verse from "Yahweh" in V10 to 'Lord<136>' "Adonai" which refers to Christ (Matt 15:6-9); the Lord looks on the heart (1Sam 16:7).

8. Isa 29:13-16 - the Jews in spiritual darkness; V13,15 lip and mouth pretend worship covering works of darkness is an abomination to God (2Thess 2:10-12); V14 marvelously giving sight to the blind yet ironically having the sighted without vision (John 9:11, 18-22, 35-41); V15 the divine name reverts to Yahweh "Lord<3068>"; V15 there is no hiding of counsel/plans from God; V16 some like to reverse the natural order and think of themselves as the potter, but God is the potter and it is mankind that is the clay made by the potter; V16 if we seek God He will spiritually shape us (Matt 7:7).

9. Isa 29:17 - perhaps the analogy here is the Jews would go from sinful and uncultivated to cultivated and reformed.

10. Isa 29:18-24 - Jesus Christ and esp. the second coming ushering in the millennial kingdom age.

11. Isa 29:18-19 - there was a small taste of this during Christ's first advent.

12. Isa 29:20-21 - fault finders; V20 we had a taste of the scorners cut off when Christ was resurrected and became a light to believers both Jew, and upon rejection, later the Gentiles; V21 legalist types such as the Pharisees would make a person an offender for a word and use false testimony (Matt 26:59-68).

13. Isa 29:22-24 - the Jews will gain understanding and become righteous (Zech 12:10).

29:11-12       So Israel would be in the terrible situation when no one was able to understand the word of God or the things that He was doing in their midst.

29:10    The spirit of slumber and sleep that Isaiah speaks of allows, as Jesus indicated in a parable – Matt 13:25 – for false teaching to be sowed.

29:8  In likening those that come against mount Zion as those who had a positive dream only to discover it was but a dream we learn How God viewed the Assyrian aspirations against Jerusalem in the days of Hezekiah. Also those listening to Isaiah’s words could have concluded that the Assyrian invasion would not prosper.

29:23 The “children” as the product of the work of Jesus – Isa 8:11.

29:5 The larger the army the more intimidating we might think it is. I suppose this is how countries behave. Relying on their might and numbers. However that is all of no consequence when God involves Himself in the battle. There will come a time when all the world is against Him but He will be victorious and His kingdom will be re-established.

29:21 how often do we fault a fellow believer, imputing an erroneous view to them, on the basis that they do not use exactly the same words as we do to speak of some of the wonderful things associated with the redemption I Christ? We must be careful not to assume that a fellow believer is in error just because they use words that we think indicate error. Our responsibility is to search out what they mean, presuming they believe truth.

29:7-8 In Hezekiah’s day Assyria was the threat against Jerusalem. Humanly speaking the inhabitants of Jerusalem would have expected to be overrun by the Assyrians. This was what had happened to Israel in the north and fenced cities in the land of Judah. But there was a man – Hezekiah – who trusted his God even though the people seemed not to. It was because of the faith of Hezekiah that the Assyrian army was destroyed and Jerusalem saved from them. The challenge is for us to have the same degree of faith in our Father as Hezekiah had. We should be convinced that, despite how things look, our Father will eventually intervene in world affairs and send Jesus back to re-establish the kingdom of God.

29:3 “Ariel” is clearly Jerusalem. And the Assyrians, though not destroying the city, encamped around it. Then the Chaldeans both surrounded the city and destroyed it, and finally the Romans. But notice that it is Yahweh who says “I will distress Ariel”. God was in control of those who came against Jerusalem in order that His, not their, will was fulfilled.

29:6  In speaking of Jerusalem as “Ariel” again being brought low by the nations we see a picture of a lion hunt with the lion cornered and killed by a group of men seeking this mighty animal out and killing it.

v.11 - I have to pick out this verse as it one that I turn to so often. Let us note from this that the important response we should have to chastening, as well as recognising that it is from the Lord and for our good, is that we should be exercised by it. If we are not, then we cannot expect to obtain the peaceable fruit of righteousness. Note that we can equally exercise ourselves in the wrong way 2Pet.2:14.

v.3-4 The Hebrews were reminded that despite the persecution that they were suffering Jesus suffered more. Also [12:4-11] their experiences were part of God's chastening. They would only benefit 'afterwards' if they reviewed how God was at work in their lives [12:11]

THE VALUE OF HARDSHIP

We give our lives to the Lord, we repent, we are baptised, we live as good a life as we can and still nothing seems to work out right. We think that if we are truly God's people, servants of the Lord Jesus Christ, that he will help us through our problems. With God on our side what difficulty could we have? Yet difficulties, problems, trials and bad things do happen to God's people and it can be difficult to understand why. Why me? What have I done to deserve this? It may even try our faith to the limit. We may not understand why God is treating us this way all the time, but from this chapter we can see at least one of the reasons he allows us to go through trials and have bad things happen to us. It is for discipline so that we will improve and become more pure for God. "God is treating you as sons. ... If you are not disciplined ... then you are illegitimate children and not true sons."

"God disciplines us for our good, that we may share in his holiness. No discipline seems pleasant at the time, but painful. Later on, however, it produces a harvest of righteousness and peace for those who have been trained by it."

So let's not grow weary and loose heart, but endure the discipline that God gives us and become more pure, holy, righteous and peaceful people for him.

12:2 Again by using 'is set down at the right hand …' quoting Psalm 110:1 we are reminded why Jesus is to be viewed as more excellent than the law of Moses. He is a priest after the order of Melchisedec.

Heb 12:18-24. We see here in this series of verses a contrast of the two covenants.
    v.18-21.  The negatives of Sinai.    Scenes of terror.    Results failure.
    v.22-24.   The positives of Zion.     Scenes of glory.     Salvation.
By comparing the two covenants, we can readily see the “better things” which was written for the believers in the first century and preserved over the years for us to-day.

12:1 The twofold 'let us' and again 12:28 immediately after the catalogue of faithful men and women shows that the Old testament history is not mere history. It is for our learning (Rom 15:4)

What a contrast between Sinai, the Law, the promise of death (vs.18-21); and Zion, Jesus, the promise of life (vs.22-24).  How blessed we are to be associated with the latter. 

There is an amazing principle laid out before us in verse 1. If we have until now spent our lives struggling with our own sinfulness, and not doing very well with it, then we can take a look at this: "let us lay aside every weight, and the sin which so easily besets us, and let us run..."

The wording of the verse, quite amazingly, is lay aside, as if to say "take off the weight and put it down beside you". How is that possible when we have a whole lifetime of experience to tell us that we can't conquer or fight it, let alone calmly take it off!

Amazingly, the words relate by example to Jesus Christ; who we would never presume to be able to emulate. Rather than struggling in vain, as we do, Jesus laid aside his sinfulness. How is that possible? Surely experience tells us that it just isn't that easy? Can we really achieve this?

Think back to school days. You're at the starting line of the 100m sprint. You're representing your class at the annual sports day. As you're settling down into the stocks, you start hearing shouts coming from your team mates who are watching on the sidelines. They're frantically pointing at you and waving. You shrug and carry on getting ready, knowing at the back of your mind you're never going to win this race.... you're wearing your school bag. The shouting continues "take it off! Idiot! You're going to lose for all of us!". What do you do? You shout back: "I can't! I need it! Go away!", and you run the race, so encumbered by your bag of books that you come in last.

Of course we wouldn't do this. It's ludicrous. And so is the idea of us struggling on in our fight against sin. In this example we would take the satchel off and lay it aside, running the race to win. Why? Because we wanted to. Because we could see the finishing line ahead. Because we had our class-mates and family watching and they would be so disappointed if we didn't! And because we'd been looking forward to this race all week.

So is it as simple as that with sin? Yes it is.

We look forward to the race for eternal life and glory so much that we don't want to be slowed down whilst running it. We have so many people cheering us on that we don't want to let them down. We have been given such a great example by our forerunner and coach, Jesus, that it has become obvious to us what we need to do in order to win. All this adds up to the motivation to simply take sin off our shoulders and lay it aside. We feel we have better things to do than sin. We feel we will not be able to do what we want - to win - if we're so restricted by it. We feel wrong sinning, and it feels alien to us. We are so often in the company of brothers and sisters that it would seem out of keeping with the group ethic to start sinning. Most of all, we start to lose the desire for it, so much do we enjoy the race and so much do we desperately want to win it. It all adds up to an automatic, subconscious laying aside of sin.

This is how Jesus did it, and this is how we should do it. In v2 we read that it was for the joy that was set before him that he ran his race. In v6-7 we read that it had been submission to regular training that prepared him for it. The exhortation to us, is that we should look at how Jesus ran, and merely copy him (v2). We should submit ourself to the coach and follow his rigorous training schedule (9-11). We should study the great runners which have gone before us (1, 2). We should concentrate on the goal of the prize, and familiarise ourselves with its pricelessness (11:6,10,16,26, 12:2). We should surround ourselves with those rooting for us and cheering us on (v1). None of this is actually directly addressing sin or fighting against sin. It is a replacing of sin with something better, because sin just gets in the way of what we want.

12:1 the ‘weight’ that beset the brethren in Jerusalem was not just the sins and temptations that come upon all of us. In the light of the previous chapter we have to realise that the ‘weight’ is the adherence to the old order, to thinking that the Mosaic order would continue for ever.

V.1 As runners engaged in a race, we are individuals. every believer must run the race that God has laid out for him. Everyone has his own obstacles, and also his own capabilities. To run that race each one must put aside anything that is a hindrance. One must also at all times remain focused on the race we are running, not on those things which each one of us are surrounded by. We must look to him who is the author and finisher of our faith. (V.2) at all times.

V.2 Since the fall of man, nakedness has become an exhibition of shame.  That is the reason Adam and Eve sought to cover themselves (Gen 3:7), whereas they were previously unashamed (Gen 2:25). 

The shame of seeing Noah naked brought a curse upon his son Ham (Gen 9:22-25). 

Under the Law of Moses, nakedness was linked to inappropriate sexual relations (Lev 18:6-19). 

When David's men reached out to Hanun in peace, they were shamefully treated, having half their beards cut off and their clothes severed in the middle, thus exposing their private parts (2Sam 10:4,5). 

When Jesus was crucified, He was naked and displayed helplessly to a gaping and taunting public for six hours (Luke 23:34,35).  And so, when Hebrews talks about the shame of the cross, perhaps, we can better understand what He overcame.  Now, He is in a position, like His Father, to have all things uncovered and naked before Him (Heb 4:13). 

12:23 ‘made perfect’ is a phrase occurring three times in Hebrews. (5:9, 11:40, 12:23) and it traces a progression from Jesus being made perfect through a multitude in the past and then onto those who are now alive in Christ.

12:1 The twofold ‘let us’ of this chapter continues the appeal of chapter 10

12:3    Notice again the appeal ‘consider’. The call of the Apostle, though based on close reasoning from Scripture, is an appeal to the mind to think about the impact of the message on the way one lives.

12:1 The testimony of the eyewitness – the men and women of faith – are all found in the Old Testament. So the writer is now reinforcing the point that God sought faith and did not want Israel to rest in their works.

Here we find 2 mountains compared. In Gal 4:24-31 we also read of the same 2 mountains, but Mt Sinai relates to Hagar, to bondage and to rejection; and Mt Sion which equates with New Jerusalem, the mother of us all, (although I admit the passage doesn’t actually say Mt Sion.) Now in Heb 12:18-24 the wonderful appearance of Almighty God on Mt Sinai, described as the mount that might be touched, is compared with Mt Sion or “the heavenly Jerusalem”. (You will notice that Zion is spelt with a Z in the old Testament, and an S in the New.) Here Jesus is “the mediator of the new covenant”, which of-course compares with the Law of Moses.

V.1 The group of faithful people described in Hebrews 11 are here called a cloud of witnesses.  This description should be noted when 1Thess 4:17 is considered.  

When Jesus returns, the faithful who are alive at that time will meet with such as those described in Hebrews 11.  The living faithful will be caught up (pulled) together with them in the clouds (the cloud of witness of Hebrews 11).  The dead faithful of Hebrews 11 (and others) will have been resurrected and will join with the living faithful.  This combined group will meet the Lord Jesus in the air (surrounding Him).  All will live together forever.  This all takes place on earth.

Those who have taken the English translation on face value have missed the mark when they say that this verse means the reward of the faithful is to float off to heaven to be there with Jesus forever.

12:28 The ‘kingdom which cannot be moved’ is a contrast with that which was to ‘vanish away’ -Heb 8:13- the Mosaic order and the temple at Jerusalem.

12:1   ‘lay aside’ translates the Greek which is elsewhere – Col 3:8– translated ‘put off’ just like the priest would put off his daily clothes to put on the garments of service

12:28 The encouragement to serve God with godly fear quotes Psa 2:11. The Psalm earlier ( 2:6) speaks of God having set – anointed –His king in place. That king is Jesus. So the use of verse 11 of the Psalm here repeats the exhortation given many times in Hebrews to adhere to the gospel that they had believed when they were baptised.

12:2 Notice yet another appeal to the words of Psalm 110. This time verse :1

  Heb 12:1 It reads as if we are in a great stadium ready to begin a race. Wherefore(Therefore) seeing we are compassed<4029>( surrounded) by so great a cloud<3509> (multitude)of witnesses<3144>(spectators) in Heb 11 who have already competed  and want to cheer  and urge us on, let us remove all weight (burdens) all hinderances, including sin  and let us run with endurance and stedfastness the race for eternal life. 

12:18-20        reminds the reader of the events at Sinai when the law was given

HOPE SET BEFORE US

"Let us fix our eyes on Jesus, the author and perfecter of our faith" (Heb 12:2)

To live effectively, we must keep our eyes on Jesus to keep us from stumbling. We are running for Christ, not ourselves, and we must always keep him in our sight. We must keep our long range goals in sight to keep us from being frustrated by our short term failures. 

"But they that wait upon the LORD shall renew their strength; they shall mount up with wings as eagles; they shall run , and not be weary ; and they shall walk , and not faint" Isa 40:31

12:13 the warning “lest that which is lame be turned out of the way” quotes Gen 32:25 – see RV margin in Heb 12:13 warning that it is not possible to fight against God and come away unscathed.

In this chapter we have a contrast between Jesus who endured and Esau who couldn't. The Lord Jesus was led by the spirit and Esau by the flesh.One could endure 40 days without food,and ultimately the cross ,the other a few hours without a meal.In between these two we have the exhortation that we should endure chastening. The spirit word is drawing our attention to the centre of the chiasm v8

1A(1) Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, (2) Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.

1B.(3) For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds.

1C.(4) ¶ Ye have not yet resisted unto blood, striving against sin. (5) And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him:

1D.(6) For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.

1E.(7) If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not?

1F.(8) But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons.

1E'.(9) Furthermore we have had fathers of our flesh which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live?

1D'.(10) For they verily for a few days chastened us after their own pleasure; but he for our profit, that we might be partakers of his holiness.

1C'.(11) Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby.

1B'.(12) Wherefore lift up the hands which hang down, and the feeble knees; (13) And make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed. (14) Follow peace with all men, and holiness, without which no man shall see the Lord:

1A'.(15) Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled; (16) Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright. (17) For ye know how that afterward, when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears.

The centre of this chiasm is v 24 and the importance of the new covenant, in contrast to the old one.

2A.(18) ¶ For ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest,

2B.(19) And the sound of a trumpet, and the voice of words; which voice they that heard intreated that the word should not be spoken to them any more: 20 (For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart: 21 And so terrible was the sight, that Moses said, I exceedingly fear and quake:)

2C.(22) But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels,

2D.(23) To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect,

2E.(24) And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel. (25) See that ye refuse not him that speaketh.

2D.For if they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven:

2C.(26) Whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven.

2B.(27) And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain.

2A.(28) Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear: (29) For our God is a consuming fire.

12:17  The issue of repentance being sought but not found develops an idea presented in both Heb 6:6 and 10:26. The only way forward is through an acceptance of Jesus as the high priest.

12:29     Those who wanted to follow the Law of Moses would have seen God as one who brought powerful punishment against those who did not keep His word. So the observation that God is a consuming fire – quoting Deut 4:24 – would remind them that there were consequences of such worship.

12:25   When God gave the Law of Moses He spoke from heaven consequences followed. The writer emphasises that Jesus’ words should be given the same amount of respect.

Heb 12:14

“Follow peace with all men, and holiness, without which no man shall see the Lord.”

The concept of peace and holiness is easily lost sight of in these hectic times with plenty of pressure in many different areas of life. Peace and holiness has been lost sight of, yet to embrace our Heavenly Father, we need to embrace peace and holiness! We have been called to holiness because God, Himself, is Holy. Our judgments are often partial, but not so with the Father (1Pet 1:17)! We tend to focus on God’s love, grace, mercy, and forgiveness, and forget about fearing Him, forgetting the Father’s impartial judgment, thus forget to live our lives in reverential fear in all obedience being but strangers and pilgrims on the earth (1Pet 2:11).

John the Baptist preached the baptism of repentance and called the people to “bring forth fruits meet for repentance” (Matt 3:7,8). “Without this, baptism is null and void. A knowledge of the gospel is not enough… If the knowledge of the truth fail to beget the new man in the heart of the sinner, the baptism following his knowledge is not a birth. It is a mere performance of no benefit to him, but rather to his condemnation.”  Robert Roberts in A WORD IN SEASON, The Reign Of Law, pp. 146

Holiness is critically important to our way of life; we have been called to it (1Thess 4:7), yet it is rarely preached, taught, or emphasized, if at all, to candidates for baptism! We need to earnestly pursue holiness as a way of life. If we truly are believers, then we will recognize our position in Christ sets us apart from the world, not blend in (John 3; 1Pet 2). Holiness is about how we think and live (cf. Titus 2:11-15; 1Pet 1:13-16). It is to be set apart by God to reflect His will in this world. We must continuously study the Bible and grow in it.

Peace is something we can achieve. It starts in the mind and is directly related to the actions and attitudes of the individuals. We need to learn to emotionally detach ourselves from those who hurt us by word or action. It is an attitude not of indifference or lack of sensitivity, but an attitude of common sense (cf. Phil 4:4-9). Deceitful folks pretend words of peace, while secretly speaking evil of us (cf. Obad 1:7). We are to pursue, maintain, and promote peace in our relationships, as possible. It is amazing how many reject offers of peace, don’t want peace, and this usually involves an unforgiving and proud spirit.

12:2     The “joy that was set before” Jesus was the anticipation of unrestricted fellowship with his Father – John 13:1, Psa 16:11, 17:15. Is that the driving force in our lives? It should be – 2Pet 1:4

12:27    we might wonder what cannot be shaken. If we are not careful we will place our confidence ins many things which are transient.

12:23 Noah “preached unto the spirits in prison” (1 Pet. 3:19), but Noah was an example of “the spirits of just men made perfect” for he “was a just man and perfect” (Gen. 6:9).

12:27  we might wonder what cannot be shaken. If we are not careful we will place our confidence ins many things which are transient.

12:7 in saying that God will deal with the believers as sons he is elevating them to the status of Jesus. He learnt by the things he suffered – Heb 5:8

12:17 Esau’s problem, it seems, was that he did not appreciate what was entailed in the promise therefore he did not have much regard for it. This was exactly the circumstance of those Jews who believed but were still looking to the Law of Moses as their salvation.

12:14  Jesus said that peacemakers were blessed  - Matt 5:9. Making peace is not the same as keeping peace. It requires far more effort. A little thought will help us to realise this.