Comments for March 27

Update on back ground to Numbers chapters 8 & 9.

When the construction of the Tabernacle was completed 1^st day, 2^nd month, 2^nd year (Exodus 40:17). Moses was not able to enter the Tabernacle because the cloud of the LORD filled it (Exodus 40:33-35). At that time the Tabernacle altar and vessels had not been anointed and sanctified for the LORD’s service.

The Tabernacle had not yet been dedicated with offerings from the Tribes of Israel, see, Numbers chapter 7.  Only when this work anointing, cleansing and dedication, was completed that Moses was able to enter the Tabernacle. Then the LORD spoke to him from between the two cherubims over the mercy seat (Numbers 7:89). What a wonderful provision of the LORD’s mercy for His people. Dwelling among them, leading, caring, providing for them for their journey to the promised land. This is the same LORD who is our Father in heaven.

Numbers chapter 8

This was a new beginning for the children of Israel. The LORD was among His people and access to the LORD was possible through their mediator Moses and offerings through the Priesthood. 

Numbers 8:1-2 - The first command given in the Tabernacle by the LORD to Moses was that Aaron was to light the lamps.

This new beginning for Israel reminds us of the new beginning for the world when, “God said, Let there be light and there was light (Genesis 1:1-4). 

Through baptism we have associated ourselves with a new beginning when the light of the world was revealed through Jesus, “the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth....” (John 1:14).

Number 8:6-10 - The Levites were sprinkled and cleansed with water and clothes washed before they were able to officiate in sacrifices. We are washed by the work of our Lord Jesus Christ. 

^“Therefore, brethren, having boldness to enter the Holiest by the blood of Jesus, by a new and living way which He consecrated for us, through the veil, that is, His flesh, and having a High Priest over the house of God, let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience and our bodies washed with pure water. Let us hold fast the confession of our hope without wavering, for He who promised is faithful. And let us consider one another in order to stir up love and good works,” (Hebrews 10:19-24).

We should do our best to present our bodies as a living sacrifice, holy, acceptable to God, which is your reasonable service.” (Romans 12:1).

Chapter 8
The tabernacle has been reared up. Now details of the operation of the tabernacle system of worship have to be given.

8:1-3 Instruction about lighting the lamps - which were followed.
8:4 This mention of how the lamp stand was made echoes what Israel were told to do (Exodus 25:31) One wonders why this detail is repeated here.

9:1 We are still in the first month of the second year so we cannot be very long after the tabernacle was reared up. From 9:2 we might conclude that we are still before the 10th of the month when the Passover lamb would be selected.

8:2 That the lampstand gave light in the tabernacle is so obvious. We might think it was an essential part of the service so that those who ministered in the tabernacle could see what they were doing. However there is a spiritual lesson for ourselves also. The ecclesia is of God's building but unless we give light - from the word - then those who minister with us will have no light to guide them

9:6-12 The provision for those who were unclean at the time of the Passover that they could partake of the Passover exactly one month later shows both the importance of the feast and the mercy of God in providing for those who were unclean through no fault of their won.  Do we view our presence at the breaking of bread as of such importance. Or are there times we are involved in other things which prevent us going - remember forbearing to partake of the Passover Num 9:13 is, it seems, unforgivable.

8:7 - The only other occasion when anyone had to shave their hair off in order to undergo this ceremonial cleaning was the law concerning the leper in Lev.14:8,9, though the concept of cleansing with water is associated with quite a few sacrifices, especially the one involving the ashes of the heifer Num.19:17-19, which is picked up purposely in Hebrews 9:13 to show that it, like the rest of the law, was insufficient for salvation. We also see the picture of baptism here Ps.51:2, 1Pet.3:21.

8:7 Here we have a recorded use of the water of separation of the Red Heifer of Num 19:9,17. Thus we learn that the way in which details are recorded in the book of Numbers with regard to details of the tabernacle and its service are not necessarily in historical order.

8:7      The word translated “purifying” <2403> is often translated “sin” for example Gen 18:20. It is essential that one recognises one’s position before God before one can be cleansed.

8 the events recorded here took place at Sinai before the death of Nadab and Abihu but after the selection of the tribe of Levi to be ministers which took place after the incident relating to the golden calf – Exo 20:26

8:10  In putting their hands upon the heads of the Levites we see the Levites being like the animal sacrifices that the people had to offer, putting their hands upon the head of the animal – Lev 3:2  for example. Thus the people were made to realise that the Levite was officiating on his behalf. The Levite was the representative for the people, he was not a substitute. The fact that the Levite offered did not absolve the remainder of the nation of their responsibilities.

8:10  The Levites who were given to the people by God to officiate on their behalf were a living sacrifice. Rom 12:1-2

8:11 Whilst God had chosen the tribe of Levi to be His ministers – Deut 10:8 – however the people also had to be willing for the Levites to minister on their behalf. Hence they are ‘an offering of the children of Israel’.

8:11 the way in which the Levites were to  “execute the service”  is seen in the nation also Josh 22:27 – when the tribes on the east of Jordan built an altar. We see, therefore, that service to God is not confined to the Levites.

8:12  The way in which the offerer lay his hands on the head of the animal being sacrificed was a token that the offerer realised that he was the one who deserved to die, not the animal. It was not simply a ritual that had to be undertaken. Rather the very action was to force upon the consciousness of the offerer a realisation of his own sinfulness and the mercy of God in accepting the animal on his behalf.

8:14  In saying that the Levites are “mine” we see that those selected for the service no longer are free. They are bond slaves to God. What was true of the Levites is true for all of those who have committed their lives to God and Jesus in the waters of baptism. Such individuals are no longer free to do as they please. They have a prior commitment – a commitment to do God’s will.

8:19 So the Levites were a gift from God - though they probably thought that they were giving themselves in service. In like manner God gave Jesus the disciples (John 17:9)

9:14 The provision for the 'stranger' to partake of the Passover is one of the many indications in the law hat gentiles are to be able to benefit from the deliverance from sin and death that God effected for Israel. But, of course, any stranger - gentile - who wanted to avail himself of the deliverance had to accept the constraints of the commandments of God.

THE GIFT OF MYSELF
 
Of all the Israelites, I have given the Levites as gifts to Aaron and his sons to do the work at the Tent of Meeting on behalf of the Israelites and to make atonement for them so that no plague will strike the Israelites when they go near the sanctuary. (Num 8:19)
 
The Levites were given to Aaron as a gift of service to him. They were there to help him, support him and enhance the glory that he was able to give to God. God had prepared a work for them to do and had gifted them to Aaron to do that work.
 
As servants of the Lord, I wonder if we also have been gifted to someone, or to a variety of people, by God to give glory to him. We already know that God has prepared in advance good works for us to do, (Eph 2:10) but has he also given us as a gift to another person to help them in their spiritual service? I think so. Of Eve we learn that she was given to be a suitable helper (Gen 2:18) to Adam. Wives, therefore, are a gift to their husbands. But each of us are also a gift to Christ. As part of that body waiting to be presented to him as a glorious bride, we are his helpers to serve him in his work.
 
So since we have been given in this way, let us freely give of ourselves and work to the glory of God.

8:19      the positioning of the Levites – Num 1:53 – around the tabernacle was for the well being of the nation. This can be seen here and in the earlier reference.

8:21 God had separated the Levites out for service to Him. Now they have been cleansed Aaron offers them back to God.

8:24 They entered in on their work of service in their twenty fifth year, as probationers, under the superintendence and direction of their older brethren. At thirty (Num 4:3) they were admitted to the full discharge of their official functions. We see in the next verse that they ceased serving when they reached the age of fifty.( 8:25)

8:24      The priests’ work was to ‘war a warfare’ –see margin. This is the basis for Paul’s comment to Timothy 1Tim 1:18

9:6-12   The institution of the Passover is given when Israel were in Egypt, but the provision for those who were not able to eat was not given until there was a need for that provision even though it could have been dealt with at the time that the ordinance was first given. This is one of a number of details in the law of Moses which highlight that it did not deal with every situation that a man might find himself in.  By contrast the teaching of Christ covers every possible situation we might find ourselves in.

8:26 It is interesting, that at the age of 50 the Levite ceased from serving within the tabernacle of the congregation, but we note that now they were given a greater responsibility to instruct and direct their brethren. Regardless of age, there is always a responsibility one has in the ecclesia. There is no such thing as retirement in the truth. 

9 v.1 This chapter is going back in time to the time spoken of in Exodus 40:17 And it came to pass in the first month in the second year, on the first [day] of the month, [that] the tabernacle was reared up. and is the same time as Numbers 1:1 And the LORD spake unto Moses in the wilderness of Sinai, in the tabernacle of the congregation, on the first [day] of the second month, in the second year after they were come out of the land of Egypt, saying,

9:2    So now, 12 months after the deliverance from Egypt on that fateful Passover night, Israel are reminded of the need to keep the annual remembrance of their deliverance. It is easy for us to forget that up to this point in time they had only kept the feast in Egypt. This is beginning of what was to be an annual event. Something which Israel had not done outside of Egypt.

Keeping the Passover was mandatory (9:3,13).  Provision was made for those who were unclean or on a journey to partake of the feast one month later (v.10,11).
Passover, of course, pointed forward to the sacrifice of the perfect lamb Jesus. That is the reason the feast was extremely important.
Our memorial service affords us the same opportunity to remember His sacrifice.
Unlike the Israelites, we are not given a set time to do this.  The Lord just says to remember Him whenever we eat bread and drink wine (1Cor 11:24-25).
That could be once a year or seven days per week, or on any other occasion. 
We know that the disciples met to break bread in Troas on the first day of the week when Paul was passing through (Acts 20:7).  From this, the Sunday tradition emerged.
The more times we can get together, the better, but most find it convenient to meet once per week, on Sunday.
This is fine, but we must remember that this is done for convenience and not by scriptural law.

Someone had died in the camp, and the men responsible for burying him were not allowed
  to keep the Passover with all their fellows.  They were unclean (Num 9:6-14), Moses
  asked God for guidance, and the Voice told him that for those on a journey, or those
  unclean, it was permitted to keep the Passover a month later.  How kind and understanding
  the Lord God was.  He understands, and appreciate our troubles - if they are genuine. But
  as Num 9:13 says, there is no leeway for the lazy or irreligious.

9:6-12 - those who missed the Passover got a second chance. This may remind us of how during the millennium those who are alive at Christ's coming but not in Christ will have a second opportunity to be in Christ. Also of note is the mention in v12 of not breaking any bones which reminds us of Christ who had no bones broken John 19:31-37 during the crucifixion

9:6    Could it be that the dead person that had cause the defilement of the men was the bodies of Nadab and Abihu? We are still a very short time into the wilderness journey after the tabernacle had been set up.

When we read of the consequences of not keeping the Passover in ch9:13, we can imagine that there was panic amongst those that could not keep the feast because of other laws (uncleanness) in v7 .  What a calming influence the words of Moses are to them, and us -  'Stand still (v8).  I imagine I am not alone in needing to stand still and 'hear' what God has to say when confronted with problems.  The occasions where we read the phrase 'Stand still' in scripture are worth looking at  when we feel under pressure in our lives.

WAIT

It would be nice to know all the answers instantly, but we don't. Very often people will question me either at work about technical aspects of my job, or about things relating to the Bible, and I won't know the answer. I could bluff my way though, I suppose, but sooner or later I would be found out. So what I need to say is that I have to find out the answer to the question and get back to the questioner.

Moses found himself in the same situation. When some people asked him about what to do when they were unclean and couldn't celebrate the Passover at the appointed time, "Moses answered them, 'Wait until I find out what the LORD commands concerning you.'" (Num 9:8)

When we are puzzled by a question and don't know the answer, the best thing to do is to leave answering until we have found out the answer. Rash actions can bring disaster. When we ask questions of God, particularly for direction, he will give us the answer, but we may have to wait for it. The answer will come, but until it does we need to be patient in our waiting. We also need to listen and make the effort to hear what God says to us through his word, our circumstances or otherwise. So when we have questions, let's be patient as we listen and wait for the answers.

9:8      “stand still” should not be taken as a literal command.  Rather the people were being taught to place confidence in the fact that God would provide an answer to the problem. In a similar way Samuel – 1Sam 12:7– spoke to the people when there was a need to give Godly counsel. 

v.11 - This provision is, as far as I can recall, unique, demonstrating just how seriously the people were to take this particular feast. There was a supplementary Passover held the next month - still on the 14th day, for those who legitimately missed the first one. Notice that this did not provide an optional Passover. Any who were clean and able to partake of the first one were to do so or be cut off from the people (v.13).

Num 9:15-23 - We are told here that the Israelites were to look at the cloud over the tabernacle to see when they had to move on to another resting place. It seems they never knew whether they would be stopping in one place for one night or for one year!  I wonder how we would feel if we had to live with the same level of uncertainty?  But in a way we should be like that.  In 1Pet 2:9-11 we read that we are God's chosen people if we are of the household of faith, just as Israel were, and therefore the lesson to us must surely be that we should not get too comfortable and settled in our lives in case we forget to look towards our 'tabernacle' which is Christ, and turn our eyes away from God to look at the world.

An amazing spectacle of fire and cloud

"And on the day that the tabernacle was reared up the cloud covered the tabernacle, namely, the tent of the testimony: and at even there was upon the tabernacle as it were the appearance of fire, until the morning. So it was alway: the cloud covered it by day, and the appearance of fire by night." Num 9:15-16

Here are some questions about this passage that might lead us to find something interesting.

Q1: Where else previously in the Bible have you seen a cloud covering something? Where was the cloud?

Q2: Where else previously in the Bible have you seen fire covering something but not consuming it? Where was it?

Clue: Both locations appear in the book of Exodus.

Q3: Where are Israel encamped at the time this chapter is written?

Q4: Why would God be drawing Israel's attention to those two events with the fire and cloud?

Q5: What happened next in Numbers? Is this significant in any way?

9:18-23 The repetition of ‘at the commandment of the Lord’ demonstrates that the journey of Israel in the wilderness was at God’s direction. We are in the wilderness, so to speak. Do we see God working in our lives? Or do we see ourselves as the masters of our own destiny?

9:18-23 When we read the readings this morning it struck us that the way that Israel moved or remained camped in the wilderness made it very clear to them who was in charge of their lives.

9:22    The way in which Israel’s movement is described really makes the point clear that they had “no continuing city” – Heb 13:14

9:22 We do well to remember that Israel were wandering in the wilderness for 38 years –Deut 2:14 and they rested in 42 different locations. So they must have stayed in some locations for more than a year. We should not see Israel’s wilderness journey as one of constant moving. Rather it was often a settled existence.

ADULTERY
It is dark and no one can see. The door is shut and no one can get in. A man and a woman are alone in the room, hearts beating and allowing themselves to get carried away. Her husband and his wife have no idea what is going on. For the moment it is exciting as passions are aroused, but afterwards it will be bitter. It will change the relationship between the husbands and the wives, it will fill them with an overwhelming sense of guilt and they will carry the secret with them for the rest of their lives, burdened by the knowledge of their unfaithfulness and sin.
When Joseph was tempted like this, his reply was "How can I do this and sin against God?" Then he fled from the situation.
David fell into a similar temptation with Bathsheba and the consequence of that followed him for the rest of his life.
Samson was also tempted by Philistine women. Eventually they cost him his eyes and his life.
So let us follow the wisdom given to us by Solomon and follow the example of Joseph to stay faithful to our God, our husbands and wives. Be captivated by the love of your own wife. Our ways are in full view of the LORD and wicked ways lead to death.
Stay Faithful.

The interdiction against physical adultery is clearly posted in the Law of Moses (Exo 20:14), and refined by Christ (Matt 5:27,28).  But what this chapter of Proverbs is addressing is the danger of idolatry.  The juxtaposition of wisdom, as the virtuous woman; and idolatry, as the strange woman, is a theme which plays throughout Proverbs.  The LORD points to wisdom as true religion which brings life, while the strange woman, idolatry, brings death.  He urges us to keep our doctrine pure and not be seduced by the peddlers of falsehood. 

1. There are literal, metaphorical, and spiritual lessons in Proverbs 5: The literal lesson is that physical adultery leads to disease and death. The metaphorical lesson is that all sin leads to death. The spiritual lesson is that wisdom is the ecclesial "wife" who keeps/protects us from immorality and false doctrine represented by the strange woman who eventually leads to death.

2. Prov 5:1-2 - the Son of God fully attended to verses 1-2: "wisdom"<2451>, "ear" (<241> note prior mention Prov 4:20), "understanding"<8394>, "lips" (note prior mention Prov 4:24), "knowledge"<1847>.

3. Prov 5:3 - "lips"<8193>, "strange woman" (<2114> - she is not the faithful bride of Christ), "her 'mouth' (<2441> note former mention Prov 4:24) is smoother than oil" (Isa 30:10 - "speak unto us smooth things").

4. Prov 5:4 - "her 'end' (<319> - the end of the unfaithful woman or unfaithful/apostate church - Prov 5:11;14:12;16:25;19:20;20:21;23:18,32,33;24:14,20;25:8;29:21) is bitter as 'wormwood' (<3939> - Deut 29:18;Jer 9:14-16)".

5. Prov 5:5 - the walk of the unfaithful woman or unfaithful/apostate church leads to "death"<4194>, "hell" (<7585> means "grave or pit").

6. Prov 5:7 - the request to listen changes to "ye children" from "My son" (v1) to not depart from the words of the father's mouth.

7. Prov 5:10 - "strangers"<2114>, "stranger"<5237> - one's "wealth"<3581> and "labours"<6089> going to the house of a stranger (the unfaithful/apostate).

8. Prov 5:11 - "thou mourn at the last when thy flesh and thy body are consumed" - this could have a more immediate meaning of the unfaithful dying from a transmitted disease or a last days rejection at the judgment (Dan 12:2;Luke 13:28) after having sold a born into the new creation birthright (Heb 12:15-16).

9. Prov 5:12 - "hated 'instruction'<4148>...despised 'reproof'<8433>" - when remorse/repentance comes too late.

10. Prov 5:13 - "not obeyed...'teachers' (<3384> - teaching is like flowing water and the Word of God is living water)...'instructed'<3925>" - this refers to the disobedient who rejected instruction.

11. Prov 5:14 - "I was almost all evil in the midst of the 'congregation'<6951> and 'assembly'<5712>" - could this refer to those within a house of worship who recognize they are hypocritical or evil (2Pet 2:10-18)?

12. Prov 5:15 - perhaps this figuratively refers to remaining 'at home', being faithful to your spouse, the 'ecclesia'<1577>, and to not be seduced by false teachers or wander off to ungodly paths.

13. Prov 5:16 - could it refer to blessings that stream out in the children and influences of a true family -or- does "rivers of waters in the streets" have a figurative application to the millenial river of life (Rev 22:1-3) -or- might the verse mean why should you beget children with women in the street?

14. Prov 5:20 - changes back to "my son" from "ye children" (v7); "ravished"<7686>; "stranger"<5237> - it was easier for Solomon to define right doctrine than to follow it.

15. Prov 5:21 - our actions cannot be hid from God (our lives are not our own 1Cor 6:19-20; Eph 5:5).

16. Prov 5:23 - "instruction"<4148>; "folly"<200>; "go astray"<7686> - (Prov 5:23 - Prov 10:21;Job 4:21;Hos 4:14;Eph 4:17-19).

A relationship built on sand

Have you noticed how well this chapter applies to the story of Samson and Delilah? Delilah lived in an area near to Philistine territory, so she may either have been an Israelitess or a Philistine woman. In any case, their union wasn't right, because unlike everywhere else in scripture where a man and woman come together, there is no mention of marriage or the usual phrase "he took her to wife". Thus this relationship was like so many relationships in today's society, built only on a shaky foundation of affection but nothing deeper or more permanent:

"he loved a woman in the valley of Sorek, whose name was Delilah" Judg 16:4

Notice how weak Samson is when he is under the power of Delilah. At no point is he able to escape. At no point does his internal logic overrule his heart. This is the same for any man in this kind of relationship. Solomon so rightly warns that the only way to come out unscathed from a relationship like this is to avoid it in the first place.

If we can see Samson's fate in the following passage, let's see ourselves in there too and take the lesson:

"Remove your way far from her, And do not go near the door of her house, Lest you give your honour to others, And your years to the cruel one; Lest aliens be filled with your wealth, And your labours go to the house of a foreigner; And you mourn at last, When your flesh and your body are consumed, And say:

"How I have hated instruction, And my heart despised correction!"
 

Prov 5:20

“And why wilt thou, my son, be ravished with a strange woman, and embrace the bosom of a stranger?”

The book of Proverbs is also known as the Parables (Prov 1:1), because it reveals great truths concealed in figures and similitudes. It is an exhortation to flee from unlawful lusts and the occasions that give rise to it. It is rife with a father’s admonition to his son against strange women whose offering of sexual intimacy is a great temptation, and if not resisted will lead to spiritual death (Prov 2:16-19;  6:24-28;  7:1-27;  9:13-18;  22:14;  24:26-28,33; and see Ecc 7:26).

A strange woman is any woman who is not the wife of the man. Solomon begins by pointing out the negative consequences of getting involved with a whorish woman in verses 1-14, and then gives his reasons why this is so and encourages his son to rather have a wife to ravish himself with in verses 15-19. The negatives deal with our conscience convicting us (vv. 11-14); sexual addiction will destroy us (vv. 22-23; Prov 23:27-28), and how unlawful pleasure for a moment will lead us to an eternal grave (Prov 9:17-18). Furthermore, our actions will give God’s enemies the opportunity to blaspheme Him (2Sam 12:14), and our prayers will not be heard (Psa 66:18). If we do not turn away and repent from sin, we will go astray (Prov 5:23), and in the end suffer utter destruction (Prov 7:25-27; cf. Rev 21:8).

We read in 1Cor 5:5, the apostle Paul’s command to deliver fornicators to “Satan,” that his spirit may be saved because “…. If any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer; or a drunkard, or an extortioner; with such an one no not to eat.” In other words, not to have fellowship with him as instructed by Paul (cf.Heb 13:4). Our ultimate desire and purpose is always to save the guilty person. Paul further tells us that the body is not for fornication, but for the Lord, and the Lord for the body (1Cor 5:13). Of course, this action is taken in line with Matt 18:15-17 that the brother feel ashamed (2Thess 3:14-15) of his deeds, repent of it, and return to the body of Christ.

Like Joseph, we are to run away from temptation (Gen 39), and like Job, we are to make a covenant with our eyes (Job 31:10). Christ said that if our eye causes us to stumble, remove the cause of the stumble that causes us to sin with our eye (Matt 5:29; 18:9; Mark 9:47). “Offend” in all these passages is the Greek word, skandalizo, # <4624>, “… to entrap, i.e.  trip up (fig. stumble [trans.] or entice to sin… " Every time we refuse to look at lewd photos, or scenes on TV, we are making a covenant with our eyes, whether we realize it or not. Can a man take fire in his bosom and his clothes not be burned, or walk on hot coals and his feet not be burned (Prov 6:24-28)? It is impossible!

For those who have embraced the bosom of a stranger, there is hope. It requires Godly sorrow that leads to repentance (2Cor 7:10-11). David was forgiven of adultery and murder because he totally humbled himself before God and confessed his sins (cf. 2Sam 12:13; Job 33:27-28; Psa 51:1-19).  David tells us in Psa 51:17, “The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise.”

“BLESSED is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful. But his delight is in the law of the LORD; and in his law doth he meditate day and night… Such will never be uprooted (Psa 1).

5:1     Bowing down the ear is an act of submission. The listener is aware that the one speaking   in this case wisdom in God’s words – are to be submitted to.

There are a number of phrases from this chapter quoted in Malachi.

The wisdom of God should teach a man to avid foolishness - even the priests in the days of Nehemiah (The context of Malachi's prophecy) were not immune to the lure of 'folly'. Are we any better?

5:2 The lips of the son will ‘keep knowledge’ if the son is truly the son of the father as he says he is in Prov 4:2.

5:3 Solomon warns against the influences of the 'strange woman' but he 'loved many strange women'1Kin 11:1. The fact that one can define right doctrine is no guarantee that one can or will follow it.

5:3 In likening the words of a ‘strange woman’ to an ‘honeycomb’ we see that truth and error can both be seen as attractive as God’s words are seen to be sweeter than an honeycomb –Psa 19:10. However it is not easy to recognise that what God is offering is more attractive than error.

5:4 There are two two-edged swords, metaphorically speaking in Scripture. One is the lips of the strange woman. The other is the word of God – Heb 4:12

5:4     Whilst it is clear that wormwood is bitter it is more significant that Moses under inspiration says – Deut 28:18 – that individuals that turn away from God are like wormwood. A discordant bad flavour amongst the believers.

V.5 What one has earned will not go into his own house, if he turns to the strange or foreign women. It will go to the strangers who share the woman's immoral earnings.

COST AND RESPONSIBILITY

She is easier to find than ever before. Not only does she lurk on the street corners and outside the door of her house, but now she comes right into your living room, onto your TV screen, displays herself for you to find on the internet, she is pinned up on the workplace walls, she arrives in the spam with your email, she is openly displayed in the video shops, book shops and clothing shops, and even her bill boards can tempt us in broad daylight.

It has been said that men want to enjoy pleasure without responsibility. This is one of the reasons pornography and the sex trade are so attractive. Men gain a lot of pleasure from what they see, and very often it is free. No payment, no children, and most of the time no one even needs to know. But though we think we can get away with it, there is a cost and a responsibility.

The wise man leaves us in no doubt as to what the cost is. He says, "Her feet lead down to death; her steps lead down to the grave. (Prov 5:5) And, "At the end of your life you will groan, when your flesh and body are spent. you will say, ... 'I have come to the brink of utter ruin in the midst of the whole assembly.'" (Prov 5:11-12,15) The cost is death. In other places we are told that the sexually immoral will not inherit the kingdom of God. (Gal 5:19-21) Again we are told that "God will give to each person according to what he has done." (Rom 2:6)

She may be easy to find and she may give pleasure. But think again. the cost and the responsibility are too high a price to pay.

5:5      The ‘strange woman’ delivers her followers to ‘death’ and ‘hell’. This idea is taken up again in Prov 7:27 where the end of the one who follows her is spoken of again.

5:6   The ways of the strange woman are “movable” – that is there is no fixed morality in the way in which those who do not understand God order the society they lie in. What might have been deemed wrong at one point in time might now be deemed as acceptable, We must be careful to measure actions against God’s unmovable laws.

5:12 Some of us learn from our mistakes, sometimes we do not. The inspired counsel is to warns against hating instruction.

Often the instruction we receive from scripture, at the time, seems unpalatable. Our uneducated “wisdom” may be more appealing than God’s wisdom.  However we should remember that human wisdom is like shifting sands. Proverbs calls them “moveable” ( 5:6). Consequently there can be no certainty in following such wisdom. By contrast the One who gives wise counsel changes not Mal 3:6)

5:7    Whereas we might think that Proverbs was spoken to “my son” as this phrase occurs often the message extends to the family also. We see that in the use of “children” here. We are his children –Heb 2:13 so these word apply to us.

5:7-14 The writer here describes the progression that inevitably follows upon not listening to God’s word.

v.8 - The principle were are encouraged to follow here involves us not just avoiding evil but actively walking away from places where it might lurk - this is a spiritual lessons as much as (if not more than) a physical one. Our minds should walk away, as it were, from lustful thoughts and desires, and not linger so that they might develop into sin.

5:8        A key point with respect to the “strange woman” is that one should remove “far” from her. It is essential to avoid all temptation rather than just move away a little way so that the temptation can return easily. Of course the Proverbs are not speaking particularly of sexual immorality. It relates to all temptation to sin.

5:9  giving “thy years unto the cruel” means there are consequences that follow on from sinful behaviour. Whilst the sin can be forgiven we have to suffer the consequences of that sin.

5:11 The mourning that the ‘strange woman’ brings equates with the ‘sorrows’ of 1Tim 6:10

5:12   The forsaking of wisdom and following the “strange woman” is the same as hating instruction. We might think that deviating from God’s teaching  occasionally is not too bad. However we see here it is the same as hating His instruction.  

5:12 the idea of hating instruction and reproof is returned to again – Prov 12:1 – We must ask whether we are encouraged by reproof or whether we shy away from those who would correct us.

V.13  The "teacher" is one who "speaks to us the Word of God" Heb 13:7  We must  "know them which labour among(us) ... and esteem them very highly in love for their works' sake" 1Thess 5:12-13

5:14  Can you imagine it! Being in the company of fellow believers and being drawn away by evil thoughts!

Have you ever been with fellow believers, for example at a meeting, only to find your mind wandering to things totally unrelated to what you are doing!

We must be so careful to ensure that we are focussed on the things we should be doing, banning other thoughts from our minds.

v.15-18 - Says 'keep your manner of life within those who belong to God through Christ', here presented in the context of your immediate family. Deut.33:28, Ps.68:26, Gen.24:60.

Much of today’s chapter speaks of the fidelity of a man with his wife.  Solomon counsels his readers to enjoy the company and love of his wife, and not to turn aside after a false woman.  Even in the matter of the intimate relationships of marriage, God is watching.  God sees. And God is to reward or punish (Prov 5:15-21).

Wisdom urges one to be discreet and to keep his/her own counsel (vs.15-17).

v.18 'the wife of thy youth' is quoted twice Malachi 2:14, 15. The context of the proverbs is the danger of being enticed by the 'strange woman'. Malachi, using the warning of Israel and the daughters of Moab [Numbers 25]. As Israel were corrupted with the daughters of Moab then the priesthood was corrupt in Malachi's day - the time of Nehemiah. The exhortation, using Prov 5, is that false religion, though appealing, ends in death.

There are a number of echoes of language from this chapter in Song of Solomon
:19 roe Song of Solomon 2:9
:19 her breasts Song of Solomon 4:5
:20 be ravished Song of Solomon 4:9
These links show that the 'woman' of Proverbs is trying to entice the young man away from his true wife. That is the young man is likely to forsake the gospel if he meddles with worldly things.

5:20-21 It is hard to remember that God knows everything that we do. Here the wise man also indicates that our actions cause God to ‘ponder’ our ways, surely this is how He assesses how to correct us for our well being.

5:22   The assurance that the wicked will die for his own sins is based on Deut 24:16 and is reflected in the judgement of Amaziah – 2Chron 25:4

Summary Of Luke

19:1-10         Near Jericho – Jesus dined with Zacchaeus

19:11-27       Because Jesus was near Jerusalem and they thought the kingdom of God would immediately appear he taught

            :12   Parable -  nobleman going into a far country

19:28            Jesus continued towards Jerusalem

19:29-36       Near Bethany disciples sent to fetch a colt for Jesus to ride on

19:37-40       Descent of the Mount of Olives – Jesus rode the colt into the city amidst jubilation

19:41-44       As Jesus neared the city he lamented over it, predicting its overthrow

19:45-46       Jesus entered the temple and cast out the money changers

19:47-49       Chief priest sought to destroy Jesus but could not

Luke 19:1-10 Christ is foreshadowed by Amos in this passage. Amos was “an herdman, and a gatherer of sycomore fruit” (Amos 7:14) and Christ gathered sycomore fruit, for Zacchaeus was like spiritual fruit in the sycomore tree, and Christ was an herdman for he had come “to seek and to save that which was lost” (Lk. 19:10) which is like a shepherd with his sheep: “I have found my sheep which was lost” (Lk. 15:6).  Zacchaeus was like Israel as depicted in Amos for he was “little of stature” (Lk. 19:3) and twice God says of Jacob in Amos 7: “he is small” (Amos 7:2,5). And, given this background, it seems that when Christ spoke of the “house” of Zacchaeus and referred to him as “a son of Abraham” (Lk. 19:9) he was echoing the reference to Israel as “the house of Isaac” in Amos 7:16.

:8 Zacchaeus, the superintendent by order of the Romans to extract taxes from the Jews(vs 2), was seeking a change and to make right for previous actions as per the Law(Ex 22:1). He was saved by the spirit of his works, not by the Law itself.

:20 There is a strong irony in this word for napkin, ie. sweat cloth, since this servant avoided the necessary toil and lost his pound.

Luke 19:2 - "Zacchaeus"<2195> according to Thayer's means "pure".

19:9   Jesus calls Zacchaeus “a son of Abraham”  which might not seem particularly unusual. However this comment is made at the end of a narrative which contains other clear references to Abraham’s behaviour as can be seen from the list below

Zacchaeus was like Abraham in his hospitality towards Jesus. 

WELCOME HIM
In five minutes time Jesus will be knocking at the door of your house.  He plans to stay at your place for the night.  There is precious little time to prepare - no time to hide anything that you may feel needs to be hidden from the eyes of the Lord, and no time to make preparations that make your life look good, such as dusting off the Bible after getting it off the shelf.
 
How will you feel when he arrives?  Will you be comfortable in his presence in your house?  Or will you feel uncomfortable and maybe even ashamed of what he might find when he arrives?  Maybe you will feel relief that even though things are not ideal, this is going to be your opportunity to turn over a new leaf and start a new life.
 
Zacchaeus, up in his sycamore-fig tree, had just this experience.  As Jesus was passing by he looked up into the tree, saw Zacchaeus and said, "Zacchaeus, come down immediately.  I must stay at your house today." (Luke 19:5)  From that moment on Zacchaeus became the guide, leading Jesus and the disciples to his house.  There was no chance to tidy up, to warn his wife or to make things look good, but Zacchaeus "welcomed him gladly." (v.6)
 
Let's make sure our lives are in such a state that if he knocked on our door in a few minutes time, we would welcome him gladly

19:5  Zacchaeus’ objective clearly was not to be noticed by Jesus. He did not want a public audience with Jesus. All he wanted was to see him. He was willing to humiliate himself by climbing a tree just to see Jesus. He was not seeking for anything for himself. Whilst the narrative moves on to focus on the discussion Jesus had with him and the subsequent events we should not lose sight of the fact that he just wanted to see Jesus and was willing to suffer ridicule to do that.

ZACCHAEUS

A tax collector. According to most of the people he was the baddest of the bad. A liar, a thief, a sinner. No one was ever going to look up to him. He worked for Gentiles and handled Roman money. Even though he was born a Jew, he wasn't fit to be seen as one. Impure, unholy, friendless.

There was something special about the way Jesus called Zacchaeus. Zacchaeus was hidden up a leafy sycamore fig tree. Probably no one would have seen him or noticed him. But "when Jesus reached the spot, he looked up and said to him, 'Zacchaeus, come down immediately. I must stay at your house today.'" (Luke 19:5).

Jesus looked up and called him by name. There was no, "Hey, you up there!", or "What is your name?" His first word was "Zacchaeus!" The name Zacchaeus means Pure, Clean and Just. Jesus saw him, not for who he was, but for who he was to become. Jesus treated him as the man he wanted him to be. And Zacchaeus changed because of the way Jesus responded to him.

Let's try to do the same to the people around us. Let's not treat them as they seem to be, but the way we see they could be. Let's see their potential for God and encourage them toward it.

Zacchaeus was appointed by the Romans as the chief tax collector.  He would have hired other people to do the collecting. Tax collectors would have levied a percentage of money over and above that which the Romans required, for themselves.  Naturally, Zacchaeus would have received handsome kickbacks from his tax collectors which would have made him rich.
It is not surprising that fellow Jews hated tax collectors.
Moreover, the Pharisees (they in v.7) called Zacchaeus a sinner.  And so he was under the Law.  The tax surcharges that he received were considered usury, which was condemned under the Law (Lev 25:36-37, Deut 23:19).
The fact that Zacchaeus turned to the Lord and became generous (v.8) is a marvel.  Jesus endorsed him much to the chagrin of the Pharisees (v.9).  After stating His purpose (v.10), Jesus spoke a parable aimed at the disbelieving, judgemental Pharisees.  Zacchaeus would have been included in those who were judged acceptable in the parable. The oppositional Pharisees would have been represented by the last person to be judged (v.20-27).
Note the irony of the Lord's criticism of them in v.23.
Usury was the very thing that made Zacchaeus a sinner under the Law, of which the Pharisees prided themselves as guardians.  The Pharisees had condemned Zacchaeus under the Law (v.7) but, unlike him, had failed to recognize the one who came to fulfil the Law.

v. 8 - Here is an example of the way we should feel when convicted by our own conscience in the presence of God. Here was a man who by this short and apparently hasty little speech shows wonderful repentance. He may have been an apparently irretrievable sinner, but Jesus knew he was ready to renounce his sins. One almost wonders whether he was around when Jesus spoke the words recorded in Luke 3:8-13, or 11:41 or 12:33 or 16:9 or 18:22-23. It is quite a theme in the previous teaching recorded by Luke, and so it is appropriate that Luke records this incident with Zacchaeus.

19:8  Zacchaeus, in his comment to Jesus, shows that he had taken heed to John the Baptists' command seen in Luke 3:13

v.10 Seeking out the 'lost' is a theme in Luke Luke 5:31,32 15:4,32 19 which draws upon Ezekiel 34:16 which shows us that the religious leaders were not seeking the 'lost'

V.10  "son of Abraham" Zacchaeus was a son of Abraham by birth. Here Christ is saying, he was a son of Abraham by means of his faith. Not unlike Paul writing to the Galatians "Then are ye Abraham's seed, and heirs according to the promise" (Gen 12:2-3)

19:11 We have an indication here that the disciples, at least, were in a state of heightened expectation. Doubtless they thought that with the impending Passover and the fact that Jesus was 'Christ' - the realisation they had at the transfiguration - would cause them to have an expectation that Jesus, especially as he had set his face towards Jerusalem (Luke 9:51) was going to overthrow the Romans shortly.

19:11 This parable of the nobleman is, in content and teaching, very much like the parable of the wicked husbandman which Jesus told a short while later (Matt 21:33-40)

The Parable of the Pounds in Luke 19:11-27 contrasts well with the story about the Talents in Matt 25:14-30. In today’s chapter all ten servants are given £1 each. This probably represents “the Truth”. We have a Bible, the doctrine and intelligent minds – all we need to live the truth. When the master returns he chooses three men to give account. One has gained 1,000%, another 500%, and the third has done nothing. Does this represent the way some of use what we have been given?  The Parable of the Talents however shows how we are all given gifts varying according to our ability. Everyone of us is different.

19:11,28  A number of times we read that Jesus was on his way to Jerusalem. Here is the list Luke 9:51,53,57, 10:38, 13:33, 17:11, 18:31, 19:11, 19:28 That this is a spiritual journey rather than a direct route that Jesus took will be seen by noting where Jesus is on each occasion. He was at Bethany on one occasion and left before returning to Jerusalem via Bethany for the final Passover.

19:11-27 Notice that the parable of the men who were entrusted with money was told when people were in anticipation that the kingdom of God wold appear soon. We might feel that the kingdom is close. However the point of the parable is to advise us that the tie when the kingdom is to come should not be our prime focus. Rather it should be a focus on being “profitable” to God – seen in the way that we live our lives in a way which is consistent with the teaching of Jesus.

19:14 ‘We will not have this man rule over us’ epitomised the attitude of the Pharisees. Jesus was going to ‘go away’ to receive the kingdom. However the Pharisees, despite the evidence of the resurrection, still would not repent and accept Jesus as Messiah. Jesus, in this parable is explaining how they would continue to reject his status even after his resurrection.

19:14 Joseph and Israel’s behaviour towards him is a wonderful pattern of Jesus and the Jewish leaders’ attitude.

God had sent Joseph as he had sent Jesus. Israel wanted deliverance from Egypt but did not want to forgo their idolatrous lifestyle.

The Jews of Jesus’ day wanted freedom – but only saw the Roma as the problem.

Is our desire for freedom conditional on God being willing to accept our own personal desires?

19:17 Naaman wanted to do something big for God. 2Kin 5:13 and was disappointed when he had to do something seemingly little. That is human nature. We should not thing that we are immune from that kind of thinking. Doing the little things is the hardest thing in a life of service to God.

19:22  ‘out of thine own mouth …’ echoes the way in which David responded to the man who came to him – 2Sam 1:10 – with news of the death of Saul.

19:22  “Out of thine own mouth will I judge thee” Seems to echo the way in which God – Num 14:28 –judged the rebels who would not go in and take the land when the nation of Israel arrived at the border of the land the first time.

19:25  Jesus’ teaching here is a re-presentation of the same thing that he said in Luke 8:18

19:28 'ascending up to Jerusalem' marks the end of the journey which we noticed started in 9:51 where Jesus 'steadfastly set his face towards Jerusalem'.

19:30  ‘whereon yet never man sat’ indicates that the colt was not yet ‘broken’ and as such would not have taken to being ridden.  However Jesus rode the animal with no problem. Jesus had ‘dominion’ over the animal – thus we see that the words of Psa 8:6-8 were fulfilled.

19:30-33 It is reasonable to assume that Jesus had already made arrangements to borrow the animal and instructed the animal’s owner that two of the disciples would come with this request.

Jesus rode triumphantly into Jerusalem on an unclean beast (young donkey) (v.35). Was He making the statement that the Lamb of God could (would) redeem those outside of the nation of Israel (Gentiles)? Does this align itself with the redemption of the unclean under the Law (see Exo 13:13)?

Luke 19:37-40.

What did Jesus mean here when he said, "I tell you that if these should keep silent,the stones would immediately cry out"?

a sister wrote in with these thoughts...

19:38 The people quote Psa 118:26 – a Passover Psalm. The religious leaders want the praising of Jesus with these words stopped – Luke 19:39.  However Jesus had told the self same leaders that they would say the same words at a later date –Luke 13:35

19:41  Jesus distress as he saw the city of Jerusalem, because he knew of the impending Roman destruction of the temple, is like the earlier prophet Jeremiah – Lamentations of Jer 2:11 – who had similar emotions when he had seen the temple destroyed in his days.

v 43,44 First Principles>Kingdom of God>Was overturned>History of fulfilment
8. The crucifixion of Jesus filled the cup of iniquity (Matt 23:32). Christ warned of the coming judgement Luke 19:43,44, Luke 21:20-24
Go to Deut 28:49 to see more details of the history of Israel and its overturning.

:45 Having cleared the temple, Jesus now uses its facilities for teaching, as he had done in former days. Though the chief priests and scribes resented this, they were not able, for the time being, to do anything about it, because all the people were eagerly listening to what the Savior was saying.

19:45 This is the second time in his ministry that Jesus does this in the temple. The first was near the beginning of his ministry –John 2:14-17

PLACE OF PRAYER

As Jesus went into the temple to drive out the people who were selling merchandise and defiling the house of God, he explained what he was doing. This is what he said, "It is written, 'My house shall be a house of prayer,' but you have made a den of robbers." (Luke 19:46).

The primary role of the house of God was to be a place to pray. It was to be a sanctuary where people could feel safe and inspired to pray. But instead the temple had become a noisy market place where prayer was pushed far from the minds of those who entered it. It had become a den of robbers - robbers who not only inflated prices and robbed the people buying from them, but who also robbed God of the worship, prayer and praise that should have been offered to him.

Our bodies are also a temple of the Living God. The purpose of our bodies is to be a place to pray and to honour God. But what do our lives look like? Are they a noisy clamour where God barely gets a look in? Are we robbing God of the prayer and praise we should be offering? Or are we filled with joy and peace and able to use our bodies as a place or prayer?
 

19:48     The leaders were compromised because they, rather than doing what they thought was right, were influenced by what the people thought. Are we ever compromised in our actions because we are worried about what others might think of us?