Comments for March 31

v.11-20 - Here we have an extension of the thought that we picked up back in Exodus 32:10. Back in Exodus, Moses reasoned answer is given in v.12,13 and God's response in v.14, but here it is extended for us by several verses and many details. The discourse which took place is very 'man to man' - it gives us heart that God will indeed listen to our prayers - especially such clearly unselfish prayers as Moses made here. v.13-19 (Moses speech) v.20-24 (God's response). God punishes the people, but respects Moses' desire to keep face before the Egyptians. He does also select one (Caleb) to be singled out to the honour of entering the land. A very small remnant in this case.

v.13 Moses intercession here is rather like Exodus 32:32 etc. where Moses implores Yahweh to remember his Name and what the Egyptians will think. Two years on having had to deal with Israel's 'manners' for that time had not changed his disposition towards the promises and the greatness of Yahweh.

v.31 - This statement 'which you said would be a prey' refers, I assume, to the practice of child sacrifice that they had picked up from the surrounding nations, which was a great abomination to God

14:4 The 'captain' who was 'made' was Korah. This become clear when we come to Numbers 16. The events of Numbers 16 took place at the border of the land and immediately after the evil report of the 10 spies.

14:44,45 So we see that unless God is with us then our labours are in vain.

THE STRENGTH OF THE LORD

Nothing can stand against us if the Lord is with us. Whatever we do for the LORD, if it is his will, is bound for success and all the obstacles that stand in our way will be swallowed up when God is with us. Joshua and Caleb knew that the LORD wanted to give the land to Israel. They also knew that the giants that stood in their way had no leg to stand on before the armies of the LORD. Joshua and Caleb told the people, "And do not be afraid of the people of the land, because we will swallow them up. Their protection is gone, but the LORD is with us."

The same principle applies to us. Often the odds might seem like they are stacked against us. It can be hard to break old habits; it can be hard to preach or reach out to our friends; it can be hard to pray, and each of these, and many more have many obstacles we need to overcome to conquer them. But they are in the will of God, they are things He wants us to do. We need to step out in faith and swallow up the problems. "Their protection is gone, but the LORD is with us." So let us decide where we need to step out in faith and then do it in the strength of the LORD!

:21 We might see this as a very useful verse to show that the kingdom will be on earth. However God spoke those words for a different reason. He was telling Israel that despite their rebellion and the fact that they would die in the wilderness the land of Canaan would be filled with His glory. His plan was not to be thwarted through the rebelliousness of man. The kingdom will come and Christ will return despite us. We must take care lest we are shut out like, in type, those in the wilderness were shut out when they were barred from the land. 38 years later.

SPREAD GOODNESS

Our God is an Awesome God. He can do anything! He can even tear down the cities of giant men and give their land to his people. But there would only be two of God's people that would have the privilege of seeing the might of God conquer the land of Canaan. These two men were Joshua and Caleb. The rest of the spies and all the unfaithful people of Israel died while the nation wandered in the wilderness for forty years on their way to the promised land. But Joshua and Caleb found grace in the eyes of the LORD.

Let's think about why God saved these two men. Joshua and Caleb were the spies that said, "We should go up and take possession of the land, for we can certainly do it." (Numbers 13 v 30). They also pleaded with the people saying, "The land we passed through and explored is exceedingly good. If the LORD is pleased with us he will lead us into that land, a land flowing with milk and honey, and will give it to us. Only do not rebel against the LORD. And do not be afraid of the people of the land because their protection is gone, but the LORD is with us. Do not be afraid of them."

If we compare what Joshua and Caleb said here to God's complaint about the other spies who "made the whole community grumble against God by spreading a bad report about the land," we find that the qualities that saved Joshua and Caleb were their positive attitude, their faith, and their good, uplifting and instructional words. Let us be more like them and may God be pleased with us also.

14:2 Can we see in ourselves elements of this type of murmuring. We probably think we cannot. However Israel were at this point saying that God was unable to deliver them. How do we feel about entry into the kingdom? Do we feel that we will not be there, or that if we are it will be 'by the skin of our teeth'. Such thinking makes us like these unbelieving Jews at the border of the land Heb 3:19

V.8  "a land flowing with milk and honey"  A general expression descriptive of a rich and fertile country. Milk and honey were among the principal products of the land of Canaan.

Since their miraculous deliverance from Egypt, and through the first two years of desert wandering, the Israelites had seen the mighty hand of Yahweh working on their behalf.  Now they were at the threshold of the Land and their lack of faith failed them.  Only two faithful persons out of more than two million would be allowed to enter the Land (discounting the Levites who were probably not affected).  We are on the same wilderness journey and are at the threshold to the Kingdom.  Let us remain faithful so that we may enter into the LORD's rest and not be turned away to die in the wilderness.

'IF ONLY...'
 
"If only..."  Whenever we hear this phrase it should set warning bells ringing.  Israel grumbled against Moses and Aaron, saying, "If only we had died in Egypt! Or in this desert!  Why is the LORD bringing us into this land only to let us fall by the sword?  Our wives and children will be taken as plunder.  Wouldn't it be better for us to go back to Egypt?" (Num 14:2-3)
 
Their attitude beginning with "If only," tells us that they were not content with what the LORD was providing for them.  It tell us that they did not have the faith to trust in the promises of God.  And it also tells us that they were looking into the past instead of into the future.  None of these attitudes are healthy for any one of us.
 
When we start to say, "If only..." we also start to lay blame.  But blame, looking into the past, forgetting to trust in God, and being ungrateful do not get us anywhere.  Those sort of negative attitudes hold us back and prevent the future from being the marvellous thing it could be - no matter what has happened in the past.
 
By looking forward, trusting in God, being thankful for everything that has happened to us in the past (even the bad things), and accepting that the past has happened and determining to move on, we can make the most of the awesome future God has planned for us.  Israel could have had the promised land.  Would God offer us any less?

14:9      The people had rebelled against Moses – 14:2 however Joshua saw the truth of the matter. The people were actually rebelling against God.

V.6,7,8,9,30 - Caleb and Joshua trusted in God and were allowed to enter the land. Perhaps "Caleb" (according to Smith's Bible dictionary was probably a foreigner at birth) is symbolic of the Gentiles and "Joshua"  (whose name according to Smith's means "Savior", or "Jesus") of the Jews who were faithful/obedient and will inherit the land or perhaps they represent the two natures/bodies of Jesus who made an inheritance of the land possible.

V.20-23 - though the Israelites over 20 other than Joshua and Caleb were not allowed to enter the land they were also forgiven and therefore one would think some of them may be resurrected to partake in a future glory when all the earth will be filled with the glory of the Lord. On the other hand, we read in Psa 95:11 that they were not allowed to enter that rest in the land of Canaan which it is suggested also refers to the millennial rest of Heb 3:9-11; Heb 4:2-11...perhaps this is suggesting that many of them in the wilderness though forgiven continued to lack faith, blasphemed the power of God Matt 11:30, and never did sufficiently turn to God.

WORRIED ABOUT THE FUTURE?
 
As it was proved later, if the Israelites had the faith to overlook the giants and the great walled cities, they could have gone into the land and taken it over then and there. Instead they trembled in fear because of the bad report the ten spies had brought back. This is what the people said to Moses: "If only we had died in Egypt! Or in this desert! Why is the LORD bringing us into this land only to let us fall by the sword? Our wives and children will be taken as plunder. Wouldn't it be better for us to go back to Egypt?" (Num 14:2-3) 
 
It is interesting to see what they complained about. Their complaint was that they would fall by the sword and that their wives and children would be taken as plunder. So far no-one with a sword had even approached them. The worries they had were all in their imagination. Had they thought about what God did to Egypt, their faith might have been increased. But here they were, worried about things that had not yet happened and were not likely to happen.
 
How often we do the same things! Most of our worries are made up of fear for the future, and especially when we do not trust in God. Our "What if..." worries should instead be presented to God for him to deal with - just like he would have dealt with the Canaanites. Then, when our worries have been given over to God to deal with, we can step out in faith without worries or fears and do the right thing.

14:18 Moses, in the language he uses, quoting back to God the things that he said to Moses – Exo 34:6-7 – uses the most powerful argument possible to turn away God’s wrath.

14:11    This specific word ‘provoke’ is picked up in Psa 95:8 which, in itself, is a commentary upon the rebellion in the wilderness at this time.

14:4  In seeking to make a captain the nation were signalling that they were rejecting God as their ‘captain’ or leader. So when Israel wanted a king – 1Sam 8:5- it was not the first time that they had rejected God as their leader.

First Principles>Kingdom of God>Existed in the past
8. The Wilderness Journey from Egypt to Canaan was 40 years long. Exo 16:35 Num 14:33 Num 32:13 Deut 2:7 Deut 8:2,4 Deut 29:5 Josh 5:6 Neh 9:21 Psa 95:10 Acts 7:36 Acts 13:18 Heb 3:9,17. Go to Gen 12:1-5 for more about First Principles>Kingdom of God>Existed in the past

14:22-23 A number of details of this verse are picked up by the Psalmist in his exposition of this event

Psalm 95

:9 Seen my miracles

:8 tempted

:11 sware

14:16   Whereas the people maybe thought it a prudent idea to appoint a captain in the person of Korah to help them out of what they saw as a problem God’s analysis was that their behaviour was motivated by pride. We need to take care lest our ‘wise plans’ are really a product of personal pride.

GRUMBLE OR PRAY?

When the bad report came from the spies about the land of Canaan being inhabited by fierce giants, the Children of Israel immediately began to grumble. Listen to what happened:

1. "That night all the people of the community raised their voices and wept aloud."(Num 14:1)
2. "All the Israelites grumbled against Moses and Aaron."(v.2)
3. "And the whole assembly said to them, 'If only we had died in Egypt...'" (v.2-3)
4. And they said to each other, "We should choose a leader and go back to Egypt." (v.4)
5. "But the whole assembly talked about stoning them(Moses and Aaron)." (v.10)
6. And when they had heard God's reply to their grumblings, they started all over again: "When Moses reported this to the Israelites, they mourned bitterly." (v.40)

They wept individually, they grumbled together, they complained against Moses and Aaron, they plotted together, and then mourned as a community. But never once did they speak to God about their problems. It would have been such a simple thing to lift up their eyes to heaven and say, "O LORD, our enemies seem to be stronger than we are, but you have said you will take us into your Promised Land. Please give us reassurance so that our faith can grow."

What would we have done in the same situation? Do we pray before we grumble, weep and attack others? Let us resolve to learn from Israel's failings so that we can be more faithful ourselves.

14:32,38        Whilst these verses are few verses apart the contrast between them should not be missed. There were two categories of Israelites. Unbelievers and believers. The outcome for both could not have been more different. Being part of the family of God was not sufficient to guarantee salvation then nor does it today. It is of faith.

14:37   This plague befell the 10 faithless spies. Did it impact on the faithlessness of the nation. No it did not. Israel were blind to the hand of God working in their lives. Are we?

Num 14:21

The emphasis through this chapter is that God lives. V 28 and that we can live, we can enter the land v24 if we have the right attitude, have faith and trust in our Heavenly Father For in him we live, and move, and have our being.

And the contrast is stark as I live you die v 28 v32 v33 v 37 those who delivered the evil report died

v 43 they unlike Caleb turned away from Yahweh, the Hope of Israel they presumed to go their own way and in so doing v 45 they were utterly destroyed(Hormah)

14:17  We might think that great power is seen in destruction and judgment. However Moses saw that God’s “great power” could also be seen in His forgiveness. Are we capable of showing such “great power” to those who we feel have wronged us?

Believing God's promises

It's interesting that in verse v36 God says the ten men who went to spy out the land brought a "slander upon the land". It is the land that was integral to the promise, both to Abraham, and to the people who were about to go in to possess it. God had consistently called it a land flowing with milk and honey, a land that He had prepared for them, and to now say that they were unable to go in to possess it was a slur on all those promises God had made which involved the land.

"and I am come down to deliver them [Israel] out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites." Exo 3:8

When we look at the wording of the promise which calls the land a "good land", and compare it to the words of Caleb and Joshua in Num 14:7, we see that the wording is the same. The spies had seen for themselves that God's promise had come true and the land was indeed a good land a land flowing with milk and honey. Yet they were unable to believe that God, having made good on the first part of his promise, was therefore also going to fulfil the second part, to bring them into the land.

Jesus tackles this same problem of unbelief that we all suffer with from time to time. It is the problem of asking for things from God, yet not really believing that he has both the grace and power to give us what we need. Jesus explains it in this way. "Which of you fathers, when his child asks him for bread, will give him a stone?" Luke 11:11 (paraphrased). The people at the edge of the promise land were required by God to reason in this way in order to put their trust in him and believe that He could overcome the challenges of fighting against giants. We are required to reason in this way about God's willingness and power to help us in our daily lives. Hebrews 11 sums it up beautifully when it says the following:

"But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him." Heb 11:6
 

14:28 The way that God would judge the rebels according to their own assessment is taken up by Jesus – Luke 19:22 – when, in a parable, Jesus is teaching about the way that God judges.

14:4-5  The reaction of Moses and Aaron to the uprising is not the action of men who feared. Nor was it the action of men who would fight for what they might have called “their rights”. Their action was the action of men of faith who placed total reliance on God. Whenever we feel the need to “stand up for our rights” we should first reflect on our position before God. Where are we placing our trust and confidence?

14:2    So those who complained would be given their request. The wished that they had died in the wilderness. This is exactly what was going to happen to them – Num 14:22-23

14:40  Having refused to “go up” the nation now, in contradiction of what God had told them, express a willingness. But it is too late. They had missed their opportunity. Lack of faith barred them from the land. Going up now would be futile.

14:21    Here and in :28 we see the challenge that Yahweh lays down. The truth of His statements is guaranteed by His very existence. Any doubt we might have about what He says He will do reflects an attitude which questions His existence.

14:21 The appearance of the glory of God in the tabernacle on this occasion is against very different circumstances when the tabernacle was first reared up – Exo 40:34. On this occasion it was because of unbelief. On that occasion it was because God was pleased with what had been made.

Num 14:4 – Who is the real captain who governors’ our lives?

The report of the 12 spies sent to spy out the land gave Israel a mixed message (Num 13:27-33).  The majority were pessimists while two of the spies, Joshua and Caleb trusted in the LORD. Through faith they knew nothing was impossible with the LORD. They knew it was the will of the LORD to inherit the land. Therefore they were convinced they could overcome all opposition.  

Num 14:4 – “Let us make a captain to lead us back to Egypt”, they said. 

Israel rejected Moses as their leader to bring them to the land the LORD promised to them. 

Num 14:6-9 “The LORD is with us, fear them not.” said Joshua and Caleb.

The LORD asserts by His very existence that His purpose will become a reality. 

Numbers 14:21 “All the earth will be filled with His glory of the LORD” (<3519>), glory meaning “weight” in a good sense, of His presence.

“For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory;” (2Cor 4:17)

Paul reminded the ecclesia at Corinth that opposition from the world of their day was no match for the progress of the purpose of God in saving His people. “(For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds;)

Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ; (2Cor 10:4-5). Is this our attitude to difficulties we face in life?

Lessons for Us

Through faith we can be saved from the power of the grave. It is only our lack of faith that can keep us there. “What shall we then say to these things? If God be for us, who can be against us? He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? (Rom 8:31-32).

Jesus is the captain of our salvation (Heb 2:9-10). It was Jesus who led captivity (that is, sin & death) captive. 

Jesus read in the Synagogue in Capernaum from the prophecy of Isaiah.  “The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised,” (Luke 4:18)

We know that the captain of our salvation is alive.  Death has no dominion over him now. 

“Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him. For in that he died, he died unto sin once: but in that he liveth, he liveth unto God. Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.” (Rom 6:9-11).

14:2 What is murmuring? How is it manifested amongst us? A situation does not please us. There are people to whom we could make representations. However, rather than take that route, we speak amongst ourselves with others who share our view. In so doing we undermine the status of those to whom we should speak.  The support we receive from those who share our views reinforces our feelings of injustice. So our discontent is fuelled rather than being resolved.

14:8-9 One might attempt to excuse those who, on seeing the inhabitants of the land, were fearful. However, as Joshua and Caleb stated, those people were rebelling against God. In fact we see the multitude described as rebels and rebellious on a number of occasions.

Do we consider that when we disregard what God has said that we are rebelling against Him?

14:1-6Visualise the developing situation. First murmuring against Moses and Aaron, then a plan – let us make a captain. Moses and Aaron are now viewed as unnecessary to the nation. Joshua and Caleb – just two men – appeal to the nation putting their own lives at risk in the process.

14:3 Those who were considering that they would “die by the sword” in the land of Canaan had forgotten what had happened around two years earlier. They had seen the Egyptian army that was pursuing them as they left Egypt dead. They were all drowned in the Red Sea. They had forgotten the power of God was transferrable from one even to another. Do we remember that the God that raised the dead is able to do other wonderful things during our day?         

v.1 - The proverbs of Solomon. chs.1-9 have set the background against which each of these proverbs that follow in the rest of the book is now set. Every proverb appears to be an isolated 'stand-alone' verse or two, and yet each are inter-related at least to the extent that every one of them draws on something from the first 9 introductory chapters.

v. 26 This word 06102 only occurs in Proverbs and is translated in these ways. sluggard 01602 Proverbs 6:6,9 10:26 13:4 20:4 26:16 slothful 06102 Prov 15:9, 19:24, 21:25, 22:13, 24:30 , 26:13

v.2 - Here we have that great reminder, which we continue to find throughout scripture, that we must not trust in those things which we have now. We all have many 'treasures of wickedness'. We are told over and over again in scripture to keep them in the right place in our minds and put God's things first, because 'righteousness delivereth from death'. ch.11:4, Psa.49:6-10, Zeph.1:18, Luke 12:15-20, James 5:1-3

:1 Whilst we think of the book of Proverbs as being Solomon's Proverbs there are others involved in the composition of the book. 10:1 - 24:34 is one complete section of the book. There is a shift in style of the Proverbs now. Whereas the Proverbs up to this point have been like stories we now move into an area which where the Proverbs tend to be sort and often contrasting pairs of sayings.

:12 'Love covereth all sins' - quoted (1 Peter 4:8) is a very powerful lesson and is the basis for 1 Corinthians 13:4-8

Prov 10:11-12 Notice the contrast between the godless and the faithful. Between him that hates and him that loves. The first has his mouth covered - with violence. The second uses his mouth to cover sins.

V.15 Both by trusting in "uncertain riches" 1Tim 6:17, or by the evils of poverty. (Prov 30:9) Both are ruined in a different way, but ruined never the less.  

Love covereth all sins (v.12) has its greatest application in the sacrifice of the Lord Jesus (John 15:3, Eph 1:7, Heb 1:3, 1Pet 2:24, Rev 1:5).
 
What is said, and how it is said is a theme in this chapter (v.11,13,18,19,20,21,31,32). Cognate verses worth reviewing are: Prov 17:28, Ecc 5:2, Col 4:6, James 3:5-10.

V.11,17,21 Fools not only fail to benefit others, as do the righteous, but procure their own ruin.

The book of Proverbs has now changed into its brief wise sayings mode.  The first one (Prov 10:2) tells us that a wise son brings joy to his father, whereas a foolish child makes his mother sad.  Why didn’t Solomon listen better to David and Bathsheba? His end could have been so different.

10:27  The concept that keeping the law will prolong life is drawn from Deut 5:16.

 
V.1,5,16,21 - to bring joy to our heavenly Father we have to do our best, following the example of Jesus, to preach the word and help/encourage others on their journey toward the kingdom.

V.9 - all our ways will be revealed at the judgement.

V.12 - "Hatred stirreth up 'strifes' [Heb. "medan" (4090) means "discord, strife"]".  Prov 6:19 in noting the 7th thing God finds as an abomination mentions "he that soweth 'discord' [Heb. "medan" (4090)] among brethren." So hatred is what leads to sowing discord among our brethren.

V.13 - we can pray for wisdom which leads to understanding (James 1:5).

V.25 - we have to build our house on the rock of Christ so we can weather the storms of trial and temptation.

10:3 That the Lord will not suffer the righteous to ‘famish’ is the basis for Jesus’ words – Matt 6:33  and in many other places.

10:3 Here, in speaking of the way in which God cares for His children we see Solomon echoing David’s words – Psa 37:25

10:31-32 Note the contrast between the communication of the ‘just’ and ‘froward’. They both use the same tools but the outcome is quite different.

10:4   The ‘slack hand’ is not speaking of our natural work, though what is said is true of that. Rather it is focussing on spiritual matters. One who is ‘slack’ in his attention to Scripture’ ends up ‘poor’ in understanding of the things of God.

10:6-11          Notice the doubling in these two verses

:6       head of the just           Mouth of the wicked

:11     mouth of righteous      mouth of the wicked

The ‘head’ of the just is the mind of the just who speaks right things.

1. Prov 10:1,8,14,18,21 - v1 "foolish"<3684>, v14 "foolish"<191>, v8 "fool"<191>, v18 "fool"<3684>, v21 "fools"<191>.

2. Prov 10:1,5,8,19 - v1 "wise"<2450>, v5 "wise"<7919>, v8 "wise"<2450>,v19 "wise"<7919>.

3. Prov 10:13,21,23,31 - v13 "wisdom"<2451>, v21 "wisdom"<3820>, v23 "wisdom"<2451>, v31 "wisdom"<2451>.

4. Prov 10:13,23 - v13 "understanding"<995>, v13 "understanding"<3820>, v23 "understanding"<8394>.

5. Prov 10:12,16,19 - v12 "sins"<6588>, v16 "sin"<2403>, v19 "sin"<6588>.

6. Prov 10:24,27 - v24 "fear"<4034>, v27 "fear"<3374>.

7. Prov 10:25 - "whirlwind"<5492>.

1. Prov 10:1 - Jesus was a wise son who made his Father glad (Luke 2:52;Matt 3:17).

2. Prov 10:2 - metaphorically our career may enable us to exercise unjust authority over our 'inferiors' and enable us to attain 'gain' in the eyes of our superiors (Isa 10:1-4); on a spiritual level perhaps ill gotten praise from the brethren

(Matt 6:1;Prov 27:21;Rom 2:29); "righteousness" is the breastplate (Eph 6:14) which covers the vital parts.

3. Prov 10:3 - we should help the needy (Eph 4:28;Dan 4:27;Matt 25:34-46); if a "soul"<5315> is not a living breathing creature human or animal as the definition describes, but rather, as some believe, an invisible weightless ghostlike image, how could it be hungry and where would the food go? 

4. Prov 10:5 - how much time do we have to help cultivate a spiritual harvest (as exemplified by Christ who pushed himself to the limit in the brief time he had Matt 9:35-38)?

5. Prov 10:6 - blessings on the head of the just (Gen 49:22-26;Mark 14:3-9).

6. Prov 10:7 - Christ's name will live forever, as will David's name - in the case of Christ even his body didn't rot or see corruption (Acts 13:33-37).

7. Prov 10:9 - "He that walketh 'uprightly'<8537> walketh 'surely'<983>" - walking uprightly is one of the necessary attributes required by those who want to dwell in God's holy hill Zion (Psa 15:1-2).

8. Prov 10:11 - "The mouth of a righteous man is a 'well'<4726> of life" (John 4:13-14) so we should listen to Christ.

9. Prov 10:12 - "love covereth all sins" (Lev 19:17-18;Matt 18:21-33;Prov 17:9;1Cor 13:4-7;1Pet 4:8;Matt 6:14;John 15:13).

10. Prov 10:15-16 - spiritual wealth leads to life eternal.

11. Prov 10:16 - notice the difference between "labour"<6468> and "fruit"<8393>, does "fruit" in this instance encompass more speculative and exploitive ways of attaining income?

12. Prov 10:16-17 - righteous labour (it is by grace we are saved we can't earn eternal life by our works Eph 2:7-8;Matt 16:27;Rom 4:16;Titus 3:5 but good faith will manifest itself in good works) and "keeping"<8104> "instruction"<4148> are the way to life.

1. Prov 10:18-21,31-32 - the tongue can be used for good or evil (Matt 12:36-37) - who can tame the tongue (James 3:1-18)? - in the NIV James 3:18 reads, "Peacemakers who sow in peace raise a harvest of righteousness."

2. Prov 10:21 - fools "die"(<4191> as opposed to suffering eternal torment Psa 145:20;Psa 146:4;Eze 18:4) in contrast to those who righteously labor and keepeth instruction (Prov 10:16-17).

3. Prov 10:22 - there is no sorrow with true spiritual riches.

4. Prov 10:24 - what do we desire?

5. Prov 10:25 - the wicked will be no more (as opposed to suffering eternal torment) but the righteous must build their foundation on the rock which is Christ (Luke 6:48-49;Matt 7:24-27;1Cor 10:4) so they may have an everlasting place in the kingdom when he returns.

6. Prov 10:2,25-26 - righteousness demands that we not be lazy went sent on an errand be it natural or spiritual (Col 3:23-24;1Cor 9:24-27) - we don't want our errand to be distracted by the world.

7. Prov 10:27-30 - the righteous vs the wicked - v29 Christ offers a place of safety for the righteous - v30 God's people dwell in the promised land (Josh 2:9;Matt 5:5). 

10:8   The statement that the “wise in heart will receive commandment” echoes Exo 35:10 and similar passages in Exodus. The man who is “wise” will seek to put into practice those things he learns from God’s law.

10:1  Those of us who are parents or grandparents will be very familiar with the feeling of pleasure and joy when our children / grand children do things that are right and good, especially when the action is not prompted by us. Think, using this human experience, how the Father feels when we do His will. 

Prov 11:30

Its not surprising the tree of life is found so many times in proverbs. After all it is wisdom that helps us choose between the knowledge of good and evil or eternal life (tree of life). Wisdom is applying knowledge into our lives so we overcome the evil thoughts and tempatations we come across for that we will eat of that tree of life and gain immortality.

Though Adam and Eve were barred access to the tree of life physically, spiritually and through Gods grace we can still access the fruit of that tree by wisdom! Wisdom by understanding and studying gods word.

10:25 The language here is similar to Jesus parable of the house built on sand – Matt 7:26

10:1 Notice here and Prov 11:13,14,18,19,20,21,31,32 the repeated use of words associated with speech.

The Wise Son Loveth

Hatred stirs up old feelings of revenge, and seeks opportunity of getting even; but love puts all of this aside and forgets and forgives all offences. This sentiment comes very near the great Christian principle, "Love covereth a multitude of sins" (1 Peter 4:8) The Lord taught us of the new commandment "That ye love one another; as I have loved you". That's why Peter taught us that "And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins." Love is an action word, so let us practice it today!

10:1   In the previous chapters Solomon has, under inspiration, been talking about how the son should listen to the word and avoid false teaching. Now Solomon speaks of the impact of a foolish son on his parents. But then proceeds to do those things which he says will dishearten parents! Of course David and we presume Bathsheba were dead by this time, though the principle is still true.

10:15   It might seem that the inspired wise man is saying that wealth and poverty are equally unhelpful. However we should appreciate that he is saying that it is focusing on our wealth or poverty is the destructive thing. What we should do is accept the situation we are placed in and work within that framework.

10:8 The way in which the wise man speaks of the wise receiving the commandments is the same idea that we see in Jesus’ mouth when he tells the parable of the Sower. Mark 4:20.

10:5 The wise man is not simply giving instructions about farming. There are principles involved. The lesson we should take is that we should not defer to do things we know need doing.

10:31 John the Baptist would cause people to listen to the “mouth of the just [that] bringeth forth wisdom” for he would turn the “disobedient to the wisdom of the just” (Lk. 1:17). By contrast, Zacharias spoke with a “forward tongue” and, as it were, had it “cut out” for he became “dumb, and not able to speak” (Lk. 1:20).

10:5 “Summer” is the time when we are able to “gather”. We are to notice when there is a harvest of information . wisdom and start to gather rather than feels that the time is not convenient. Never ignore opportunities to gain wisdom. Rather if there is an opportunity to listen to one who is wise take the opportunity.

10 repeatedly – some 14 times – verbal communication is mentioned in the chapter. The focus is on the behaviour of the “righteous / upright” and is contrasted with the communication of the “wicked”. There is no middle way. The way we communicate will demonstrate our focus – either on God who justifies us or the wicked who, by his communication, is a force for destruction. But what comes out of the man is determined by what is absorbed. The wise listen to God’s instruction (:8) whereas the wicked focuses on “violence” (:11)

Of course the “righteous” will fall from time to time in the way he communicates.  But his focus contrasts markedly with that of the wicked whose mind is set on mischief all the time.

10:14 here ant  7:1 we learn that we should “lay up” something – God’s word. This speaks of preparation. One obtains what is required and puts in a safe place for when it is required.

This is how we should be in our preparation to be kings and priests in the kingdom of God – Rev 5:10 – we should be readings His word and laying up its teaching in our hearts in readiness for use when temptation and evil surrounds us.

LIVING THE DREAM

In The Voyage of the Dawn Treader, by C. S. Lewis, the sailors on the Dawn Treader find themselves entering a cloud over the sea. Just as they began to enter the cloud and to take the adventure that would come to them, they were warned that this was the place where dreams come true. On hearing that, most of the sailors wanted to race into the darkness to have their dreams come true. But not all dreams are pleasant ones. This was the place of nightmares. As the recollections of their worst nightmares were renewed, the crew made a desperate rush to get out, but they were too late.

Thinking abut dreams coming true sounds amazing - until we remember the nightmares. What if there was a place like that? Actually there is, although more of a time than a place. Listen: "What the wicked dreads will come upon him, but the desire of the righteous will be granted." (Prov 10:24).

What sort of dreams are we cultivating? Are we the wicked dreading our nightmares, or the righteous looking forward to our desires coming true? What sort of life are we living as we anticipate those dreams becoming a reality? One day we will stand before Jesus at the judgement and then we will find ourselves either living the dream or facing the nightmare. Which are we choosing today?

v.4,14,15 - Pilate is at great pains to remove himself from the blame for this wicked act - and passes the buck to Herod. He recognised the need to show respect to God and his revelation (made through his wife) but did not have the power to fight the system. What would we do if we were asked to judge a person falsely accused?

v. 8 That Herod was 'exceeding glad' to see Jesus and that he expected to see some miracles was not a mild interest in Jesus. This is the same Herod who had killed John the Baptist [Mark 6:27] who was fearful that John had risen from the dead [Luke 9:9] and who 'heard (John) gladly' [Mark 6:20]. It is clear that Herod had some understanding of the message of Jesus and wanted to investigate further. However, with Jesus just as with John, he was unwilling to commit himself to the gospel. We can be like that. We know the message is true but we sometimes decline to follow it.

23:1 'Led unto Pilate' catches the idea of a sacrifice being taken to the place of offering. This can be seen in other events during this last 24 hours of Jesus' life

"SAVE YOURSELF AND US"

His disciples believed that he was going to save them, and the nation, from the Romans. The leading Jews did not believe he would save anyone from anything, and the Romans weren't interested. But the saving work of Jesus went far beyond anyone's expectations. When Jesus was up on the cross and being mocked by those standing around, they said, "He saved others; let him save himself if he is the Christ of God, the Chosen One." And the thief on the cross with Jesus said similar, "Save yourself and us." Jesus certainly had the power to be able to come down from the cross and to avoid his death by crucifixion. He also had the power to release the two thieves and to heal them. He had the power and authority to save his nation from the Romans. Yet he chose not to use his power in that way, and Praise God that he didn't! If he had come down from the cross, it would have gone against the will of God, which would have been sin. In the short term he would have achieved some saving, but as the saviour of the world and in saving his people from sins and death, he would have been just like the rest of us and failed. In staying on the cross Jesus did exactly what his mockers told him to. He saved himself and us, and did more than we ever thought possible. Hallelujah!

23:3,37,39 The threefold 'if thou (he) be Christ …' echoes the threefold temptation in the wilderness (Luke 4:3,9)

"FORGIVE THEM"

He had not slept for over 40 hours, he had not eaten or drunk for about 20 hours. He had lost blood by the bucket full after being beaten, flogged, having a crown of thorns pressed onto his head and nails hammered through his wrists and feet. Those who had crucified him gambled for his clothes as he hung naked that cold afternoon on a cross.

The men who had demanded his crucifixion stood around the bottom of the cross with smirks on their faces, jeering at him and saying, "He saved others, let him save himself if he is the Christ." And on top of all that he was in immense pain hanging from the nails in his wrists, his flesh tearing, his only other support coming from the nails through his feet and his beaten and bleeding back jammed hard against the rough wooden stake he was attached to.

Yet in this most desperate time when any of us would be feeling sorry for ourselves - even if we did deserve it, Jesus offered a prayer for all those who put him on the cross. His prayer was also for you and me whose sins nailed him there. "Father forgive them, for they do not know what they are doing." What love he showed for us!

:12 - "Pilate and Herod were made friends".
Acts 4:27 tells us: "For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together..."
According to Josephus, "The cause of the enmity between Herod and Pilate seems to have been this, that Pilate had intermeddled with the Tetrarch's jurisdiction, and had slain some of his Galilean subjects, and, as he was willing to correct that error, he sent Christ to Herod at this time." (antiquities,pg 548-footnote)

:34 - "Father, forgive them; for they know not what they do"
A common question that rises about Luke 23:34 is who is forgiven for crucifying Jesus?
The Romans were forgiven because they knew him not but, what about the Jewish authorities who set out to kill him?
Jesus clears this up in John 19:11 when he answered Pilate, "he that delivered me unto thee hath the greater sin."
Therefore, the Sanhedrin bear 'the greater sin' because of their actions and will be held responsible.

Luke 23:4,14,22, Matt 27:24, John 18:38 John 19:4,6 If we take these accounts as all being different events we see that Pilate on seven separate occasions pronounced Jesus 'not guilty'

V.34  Here we have the first of seven recorded times that Christ spoke on the cross.

The first three would have been spoken between 9:00 A.M. and noon, then three hours of darkness; noon to 3:00 P.M., shortly after 3:00 P.M. the final four statements were made.

The Jews were not beyond lying to Pilate about Jesus (v.2) (see Luke 20:22-25).
 
When Pilate was presented with Christ for examination he proclaimed that he found no fault in Jesus (v.4,14,15).
In fact, Pilate was willing to release Jesus but was opposed three times by the Jews who demanded Jesus' crucifixion:
1) v.15 opposed in v.18
2) v.20 opposed in v.21
3) v.22 opposed in v. 23
Pilate gave in to the will of the Jews for political expediency (v.24-25).  He knew that he was allowing an innocent man to die (Matt 27:24).  The Jews were willing to take responsibility for His death (Matt 27:25).

V.34 "Father forgive them"  We do not know what untold good we may do if we can bring ourselves to pray for those who despitefully use us, and perhaps even persecute us, as we await the return of our absent King.

23:9  The silence of Jesus before Herod answers to how Jesus was to respond as shown in spirit beforehand in Prov 27:2

The Herods were Edomites from the region of Idumea (the New Testament name for Edom).  Since the time of Esau (the father of Edom), Israelites and Edomites had been at odds.  And so it is not surprising that the Lord Jesus encountered trouble from the Herods.  First, Herod the Great tried to have the infant Jesus murdered (Matt 2:13).  Then his son, Herod Antipas, apparently wanted to murder the adult Jesus (Luke 13:31).  (Perhaps this was an attempt by the Pharisees to have Jesus flee their midst?).  In any event, Jesus had no respect for Herod Antipas, the fox (Luke 13:32).  Remember that it was Herod Antipas who murdered John Baptist (Matt 14:10).  Herod and Jesus did finally meet.  Herod's gladness at meeting Jesus soon turned to scorn (vs.8-11).  But there is irony in the relationship between Jesus and Herod Antipas.  One of the material supporters of Jesus was Joanna, the wife of Chuza, who was Herod's steward (Luke 8:3).  Thus, it would have been Herod ,the murderous fox, who indirectly (and unknowingly) supported Jesus materially.

As the dear Lord Jesus was struggling to His place of execution, even with someone else being coerced to carry His cross for Him, He still had time, and love to give a message to the women who were weeping for Him (Luke 23:27-31). “Don’t weep for Me,” He said, “But weep for yourselves, and your children. There are terrible times coming. If they are rejecting Me in the days when things are comparatively good, what is going to happen when things get really bad?” Was this another prophecy, like Luke 21:20-24, referring to AD70?

v 27 were these women genuine followers of his, or were they part of the populace who mourned & wept on such occasions cp Jairus' daughter Luke 8:52 The women who were his followers would appear to have kept their distance cp v 49 while those who were just interested in the drama of the moment "beat their breasts & went away" v 48

23:12The way in which Herod and Pilate were ‘made friends’ through the dealings with Jesus indicates that at this time in the trial Pilate simply viewed Jesus as another criminal. Pilate had no emotional involvement in the proceedings at this time. By the end of the trial he had.

We must never overlook that it was for the joy set before Jesus that he endured the cross, despising the shame (Heb 12:2) The work of Jesus has been instrumental in saving both himself, and all who are scripturally drawn to him. We must realize that we too endure hardships and difficulties that we have to endure for the hope of that joy which is yet to come.

23:12 Isn’t it sad that two political individuals can be reconciled simply through the denigration of a man? Pilate bought Herod’s reconciliation by sending Jesus to him. There was no issue of obtaining justice involved in the action.

23:6 One would imagine that Pilate already knew that Jesus was a Galilean but the comment from the chief priests triggered a thought in his mind as to how to rid himself of what was becoming a real problem for him. He knew that Jesus did not deserve to die and that he had been out manoeuvred by the chief priests so sending Jesus to Herod, he thought, might remove the problem from himself.

Luke 23:20-24 - Pilate was the Roman governor of Judea from AD 26-36. In 1961 an inscription bearing Pilate's name was found during excavation of the theatre at Caesarea.

23:15  As if to bolster his own position about the innocence of Jesus Pilate now appeals to Herod’s judgement. So in the mouth of two gentile witnesses Jesus is innocent.

23:29-30     Here is another warning from Jesus that Jerusalem was to be overthrown.

23:19  What irony. Jesus came to save life Barabbas was under sentence of death for taking life! Such is the perverseness of human nature. It does not recognise the beauty of the life giver but will clamour for a destroyer!

Luke 23:39-43

The repentant thief on the cross has often been a matter of discussion as to whether baptism is essential for salvation. It is cited as an example that deathbed confessions will save us; it is further used to prove un-baptized children, and un-baptized prisoners will be saved! Indeed, without taking a definite stand on this issue and claiming exceptions, we open the door to leaven by, in essence, claiming we may be 50% right, or 50% wrong; it is all up to the Lord (see 1Cor 5:6; Gal 5:9)! This happens because many view this thief as a sinner coming to a first time repentance.

The repentant thief made a profound confession bursting with faith while dying, but the words of Jesus and the apostles on baptism and salvation may not be ignored. We must compare Scripture with Scripture, “for precept must be upon precept…line upon line…here a little and there a little” (Isa 28:10; Acts 17:11). Consider what Jesus said in Matt 28:19; Mark 16:16. Consider what Peter said on the day of Pentecost on the importance of baptism in Acts 2:38. In the Book of Acts, the consistent recording of water baptism by full immersion in the conversion accounts is overwhelming, and the results, which follow baptism, reveal its divine purpose. Baptism is a vital part of God’s plan for salvation, and is necessary, “for the remission of sins.”

The fact that Jesus accepted the dying thief’s repentance tells us he was indeed baptized at some point in the past. The thief, a prodigal son, represents those who accepted Christ, but later fell away. John the Baptist was baptizing long before the thief's crucifixion. It is recorded that the whole Judean countryside and all the people of Jerusalem went out to John confessing their sins, and were baptized by him in the Jordan River (Mark 1:5). We further read in Luke 7:29-30 that all the people that heard John including the publicans justified God in acknowledging His ways were right by, “being baptized with the baptism of John,” while the Pharisees and lawyers did not justify God in being baptized by John (cf Matt 3:5-6; Matt 4:25). It is important to see this distinction! The un-baptized did not justify God, and until they acknowledged God’s way is the right way and further acknowledged Him in the right way, they could not be saved!

The repentant thief acknowledged his sins, trusted that Jesus would forgive him, and did not reject God’s purpose for himself because he asked Jesus to remember him when he came into his Kingdom. He could not have claimed this unless he had been baptized. It is presumptuous and doctrinally dangerous to claim that this thief was never baptized.

Luke 23:47

“Now when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man.”

In Mark 15:39 we read: “…Truly this man was the Son of God.”

In Matt 27:54 we read: “…Truly this was the Son of God.”

The original Greek of the New Testament does not use plural forms for God, and when it quotes passages from the Hebrew Bible, or the Greek Septuagint that contain the word, “God,” it is always in the singular noun, Theos. The translators chose to use this word to translate Elohim and El, and chose Kyrios (Lord) to translate Adonai and Yahweh.

For example, let us consider Rom 14:6: “He that regardeth the day, regardeth it unto the Lord (Yahweh); and he that eateth, eateth to the Lord (Yahweh), for he giveth God (Elohim) thanks; and he that eateth not, to the Lord (Yahweh) he eateth not, and giveth God (Elohim) thanks.” In Strong’s concordance, “Lord” is # <2962>, Kurios, and “God” is # <2316>, Theos.

Why is all this significant? Because Elohim is a plural noun, and Theos is a singular noun. The reason for this was that at the time of the Septuagint translation, Greek idolatry was rampant. The translators, therefore, mistranslated the names in confining them to only two words in the singular, and as a result the idea of God manifestation in a multitude is completely lost, unlike in the Hebrew! Elohim being a plural noun, the singular being Eloah, means “mighty ones,” and can refer to various pagan gods (Exo 12:12), angels (Psa 8:5), judges (Exo 21:6; Exo 22:8,9,22,28), and mortal men (Exo 7:1). The translators did not concern themselves with any later misunderstandings because of their omissions. If they had translated the names and titles properly this confusion would not exist today.

This foundation is important, as most regard the centurion’s confession as read in Matthew and Mark from a purely human estimation. What does his utterance actually amount to? This pagan Roman centurion knew very little of Jesus. What he did know was through his observation of Jesus’ calm submission to an excruciating death; he did not rail against those that brutalized him, and his concern for his mother’s well-being at a time when he was agonizing in pain. To Jesus’ very last breadth, the centurion witnessed Jesus’ dignity and strength. You may be absolutely certain that he had never witnessed anything like this before, which could only lead him to one conclusion that Jesus was wrongly convicted – he was a righteous and innocent man. The centurion testified to this truth, and in so doing honoured Yahweh.

Matthew and Mark give us different parts of the same story wherein they add that the centurion also said, “Truly this was the Son of God.” Note in their account, that the article, “a” is used (see margin), not the definite article, “the,” and “God” translated, Theos, is Elohim. What the pagan centurion really said was: “Truly he was a son of the gods.” He categorized Jesus a son among many sons of the gods! This title was also attributed to the pagan Roman rulers (cf. Acts 12:22)! We see this principle in Dan 3:25 where the account reads in speaking of an angel, "and the form of the fourth is like the Son of God." What this pagan Babylonian really said was, "...and the form of the fourth is like a son of a god." Here god is elah, # <426>, and is in the Chaldee singular. The Chaldee plural is Eloheen.

There is nothing in the text that seems to suggest that the centurion had any admiration for Jesus, and made his comment only after Jesus died and then fearfully spoke of him as a son in the past tense! The centurion did, though, unwittingly herald the divinity of Jesus by his statement, but without a Scriptural understanding of exactly who Jesus really was. In Clarke’s Commentary, Adam Clarke writes: “…It is not likely that this centurion had any knowledge of the expectation of the Jews relative to the Messiah, and did not use the words in this sense. A son of God, as the Romans used the term, would signify no more than a very eminent or Divine person; a hero.”

Summary Of Luke

22:1-62         Day before Passover – Judas decides to betray Jesus to the chief priests

22:7-13         Peter and John sent by Jesus to  go and prepare the Passover room

22:14-38       In the evening – the “Last Supper”.

            :14-20  Last Supper

            :21-23   One of you will betray me

            :24-30   There was strife – who will be greatest?

           :31-32    Simon Satan desires to have you but I have prayed for you

           :33-38   Peter, you will betray me

22:39-46        In the Garden of Gethsemane – Jesus prayed “let this cup pass from me”

22:47-55        Jesus captured in the garden

            :47-48  Judas betrayed Jesus

            :50-53   Malchus’ ear cut off and healed

22:54-71          Jesus led from the Garden of Gethsemane

            :54       Jesus taken to the high priest

            :66       As soon as it was day – Jesus taken to the Sanhedrin

Summary Of Luke

23:1-6            Jesus led to Pilate

23:7-12          Pilate sent Jesus to Herod

23:13-24        Jesus before Pilate – Jesus condemned to death

23:25             Barabbas released

23:26             Simon of Cyrene compelled to carry Jesus’ cross

23:27-33        Jesus crucified with two others

23:34-38        Jesus crucified

23:39-43        The thief on the cross asks to be remembered when Jesus entered his kingdom

23:44-45        Three hours darkness and vail of temple rent in two

23:46-49        Jesus died, his acquaintances and others lamented

23:50-56        Joseph of Arimathea requested and buried Jesus’ body whilst the women watched

 Lk. 23:31.

Luke 23:50-56

A reader sent the following very insightful information for which I thank him, and would like to share it with all the readers of this site:

23:35   In speaking of Jesus and taunting him “if he be … the chosen of God” the leaders are actually speaking as God did of Jesus – Isa 41:9

23:39 the thief who the recorded says was “hanged” was actually crucified is drawing our attention to the curse Deut 21:23. This is to make the point that the malefactor, though cursed by the law of Moses, could be saved through faith in Jesus.

Luke 23:42-43 - The thief refers to Christ's coming kingdom. If some feel "today" refers to heaven, then where was Jesus for the next three days? There is no mention of heaven going in Luke 23:42-43 and Jesus was in a tomb for the next three days (Matt 16:21;Matt 12:40;John 20:17). In Luke 23:43 we read in the NIV "I tell you the truth, today you will be with me in paradise" - perhaps a comma change would make more sense "I tell you the truth today, you will be with me in paradise".

22:43 As well as here when Jesus was in the wilderness Mark 1:13 as well as Matt 4:11 indicate that Jess was met by angels.

23:23  That the voices “prevailed” is another way of saying that mob rule was more appealing than truth. Herein is a warning for us. The majority are not always right. We should asses the evidence in a matter and not be seduced by the opinions of others.

Luke 23:38

"... THIS IS THE KING OF THE JEWS."

The Greek word for "king" is basileus  Strong’s # <935> and commonly translated as "king," but the original meaning was "monarch," "prince" or "chieftain." “Jesus of Nazareth the King of the Jews” (John 19:19) - originally the ancient Greek read: “Do not inscribe ‘the monarch {basileus} of the Judeans’ {Ioudaios}, but that he himself said ‘I am monarch {basileus} of the Judeans {Ioudaios).’” The word for king was wanax and meant a “high king,” or “overlord.” No Bible prior to the 18^th century referred to Yahshua as a “Jew”!

It was not until the middle of the 17^th century that the use of J as an initial found common usage in English books. The predominant letter used was I and pronounced like the letter Y. The modern English word, Jew is the 18^th century contraction and corruption of the 4^th century Latin word Iudaeus, as found in St. Jerome’s Vulgate Edition and derived from the Greek word Ioudaios. The 18^th century editions of the New Testament in English, the Rheims(Douai) Edition and the King James Authorized Edition both contain the word Jew. Yet, the first print of the Rheims (Douai) printed in 1582, the word Jew did NOT appear in it. Likewise, the King James Authorized translation into English, begun in 1604 and first published in 1611, did NOT have the word Jew in it. Jew first appeared in both these editions of their revised 18^th century editions and has continued ever since. The readers did not understand, or care to question the meaning of the use of the word Jew and accepted it. However, this was not the intent of the 18^th century redactors. Benjamin H. Freedman writes in Facts Are Facts p. 15-21: “There is not a person in the whole English-speaking world today who regards a ‘Jew” as a ‘Judean’ in the literal sense of the Word. That was the correct and only meaning of the word in the 18^th century…”

In 1604, James VI, King of Scotland became King James 1 of England. Great Britain was in great religious and political turmoil at that time a Puritan, Dr. John Reynolds proposed a new English Bible in honour of their new king. King James saw this as an opportunity to unite the Presbyterian churches of Scotland with the Episcopal churches of England. The redaction began in 1604 and was completed in 1611 and became known as the Authorized Version, as it was authorized by the king. It became the official Bible of England and the only Bible of the Anglican churches.

Most of us have the 1611 KJAV of the Bible with the word Jew/Jews in it. How can this be since it wasn’t until the 18^th century when the contraction of Yahudah to Jew was introduced? While there were several revisions of the KJV, Dr. Thomas Paris (1762) from Cambridge, UK used the first published 1611 KJV and re-published it with an extensive revision while Dr. Benjamin Blayney (1769), UK did the same at Oxford. Consequently, the modern 1611 Authorized King James Version available today is NOT a facsimile of the original 1611 Authorized Version, but a copy of the 1769 revision! The revisionists deceivingly use the popular “1611” in the front piece because of reasons stated above. To get an original un-redacted 1611 Authorized KJV is extremely difficult and may be purchased in excess of $125,000.00 US to $400,000 US!

Luke 23:37  The Herodian Tetrarch at the time of Jesus crucifixion was Herod Antipas (4BC-AD39). Jesus described him as “that fox” (Luke 13:32).  At the urging of his wife, Antipas went to Rome to seek the title of King.  Incriminating evidence of treachery was handed to the Emperor by his brother-in-law.  Consequently, he was arrested and banished to Lyons in Gaul never to return. Contrast with the Jesus in parable of the nobleman who will return (Luke 19:12-27).

Above the crucified Lord Jesus was written, “THIS IS THE KING OF THE JEWS”.  Pilate acknowledged Jesus as King of the Jews, “What I have written I have written” (John 19:22).

Jesus while hanging on the stake was recognised by the Roman authorities as Kings of the Jews, yet Herod Antipas never achieved this.  The way of the Lord will always prevail above the intentions of wicked men.    

Luke 23:5

“And they were the more fierce, saying He stirreth up the people, teaching throughout all Jewry, beginning from Galilee to this place.”

Jewry is the Greek word ioudaia, # <2449>. It is a feminine word and means, “the Judean land (i.e. Judea), a region of Pal{estine}.:- Judea.” Correctly translated it reads: “… He stirreth up the people, teaching throughout all Judea…”

Ioudaia derived from the Aramaic Jehudhai did not refer specifically to the tribe of Judah, but to the Judeans, the residents of the Babylonian province of Judea (Yehud). The word Jew is a transliteration of a slang word coined by their Babylonian conquerors without any reference to race, or religion of their captives. It actually refers to the mass of races and religions then resident in Judea. By applying the incorrect colloquial idiom, we have lost the true and Biblical meaning of the original words.

23:8   Herod’s steward, through his wife, had comprehensive knowledge of Jesus’ work. –Luke 8:3 – so it is not surprising that now Herod wanted to see a miracle performed by Jesus.

23:7    In sending Jesus to Herod which was an easy thing to do as Herod was in Jerusalem at that time was a shrewd political mood. Herod desired to see Jesus the relationship between Herod and Pilate, at that time, was fragile. What better thing could Pilate have done to ingratiate himself with Herod?

Luke 23:43

“And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise.”

As clear as this passage may appear, we know from other passages of Scripture that this is not the case. E.W. Bullinger writes in the Companion Bible, 1974, Appendix 94, p. 136, the following: “Punctuation also, as we have it to-day, is entirely absent. The earliest two MSS (known as B, the MS. in the Vatican and S the Sinaitic MS., now at St. Petersburg) have only an occasional dot, and this on a level with the top of the letters.

The text reads on without any divisions between letters or words until MSS. of the ninth century… None of our modern marks of punctuation are found until the ninth century, and then only in Latin versions and some cursives.

From this it will be seen that the punctuation of all modern editions of the Greek text, and of all versions made from it, rests entirely on human authority, and has no weight whatever in determining or influencing the interpretation of a single passage. This refers also to the employment of capital letters, and to all the modern literary refinements of the present day.”

What the translators did was to “clarify” the meaning of what Christ said based on their doctrinal bias. It is straight out of pagan mythology about life immediately after death, and so it contradicts other passages of Scripture, which tells us Christ went to his grave and was there for three days (Matt 12:40; John 20:17; 1Cor 15:3,4).

In Luke 23:42, the crucified man had no expectation of immediately being in the Kingdom when he asked, “… Lord, remember me when thou comest into thy kingdom.”

The paradise of God (Rev 2:7) is the Kingdom of God, wherein the tree of life is to be in the New Jerusalem (Rev 22:2,3). But, according to many Theologians paradise is a temporary place for the souls, a place known as the Elysian Fields straight out of Greek mythology, who await Christ’s return from heaven to take them to heaven! Roman Catholicism calls it Purgatory, a place where souls can redeem themselves and afterward go to heaven! We find these false doctrines engrained even in literature. Shakespeare wrote in Hamlet, “For in that sleep of death what dreams may come, when we have shuffled off this mortal coil.” John Milton wrote in Paradise Lost, Book I, 262,263, “To reign is worth ambition though in Hell. Better to reign in Hell than serve in Heaven…”

The Bible does not teach an instantaneous migration of an immortal soul to heaven or to a “hell.” It is sad how many have been led astray, because they fail to search the Scriptures and compare Scripture with Scripture. This kind of teaching totally contradicts and wrests the Word of God (Psa 49:20; Psa 146:4; Acts 2:29,34). The resurrection of the Kingdom, or Paradise, of God is yet for a future time (cf. Luke 19:11-28).

23:34 Jesus’ prayer “Forgive them …” echoes the language of Deut 21:8 where a dead body is found that the inhabitants of the city nearby were not responsible for. In like manner the Roman solders were not responsible for the death of Jesus – it was the leaders and Pilate who bore the responsibility. So Jesus’ prayer relates only, it seems, to the soldiers.

23:51 the fact that Joseph did not consent to the decision to kill Jesus may well have been the reason why Nicodemus felt able to speak to him – a fellow secret disciples-  to arrange to bury Jesus – John 19:38-39

23:43 The word translated “paradise” <3857> (paradeisos) is the Greek version of the Hebrew prds <6508> rendered “forest” (Neh. 2:8), “orchards” (Eccl. 2:5) and “orchard” (Song 4:13). The term contrasts with the three dry stakes on which Christ and the thieves hung and with the “dry” (Lk. 23:31) tree.

23:51    Whilst it appeared that all the council condemned Jesus to death there was at least one dissenting voice. Image the courage of this man that he would vote against the decision of the whole Sanhedrin. Clearly he was not swayed by others. In this there is a lesson or us. We must stick to that which is right even though all around us may disagree with our position.

23:51 the fact that Joseph did not consent to the decision to kill Jesus may well have been the reason why Nicodemus felt able to speak to him – a fellow secret disciples-  to arrange to bury Jesus – John 19:38-39

23:9  We ought to reflect on Jesus’ feelings whilst he remained silent before the various people who were involved in judging him.

Whilst the record in the New Testament does not tell us how he felt there is o[possibly a hint in Psa 39:1-4.

23:11  Herod feared John the Baptist – Mark 6:20 - and had wanted to meet Jesus. But now, as his expectations had not been met, Jesus is treated worse than a common criminal by Herod who must have allowed his soldiers to behave as they did.