The problem arose as the incorrect word got out that Paul was teaching Jews to forsake the Law and not circumcise their children. The point was that Gentile converts were not required to keep the Jewish ritual Laws, and James was not critical of that, but he objected to anyone teaching Jews not to keep their identification covenant and traditions. Unfortunately, today many theologians still believe this misconception about Paul and the Law.
After the flood, mankind no longer looked to Adam as father, but now looked to Noah. Noah according to the Biblical records was basically a righteous man, pious in his generation, and walked with G-d. G-d reaffirmed the original seven commandments He had taught Adam and established a covenant with Noah (Gen. 9:8). The sign of the covenant was the rainbow which has come to serve as a permanent symbol of Divine compassion. The seven colors of the rainbow represent the seven Noachide commands given to all the children of Noah. Remember concerning the children of Noah that Shem was the father of the Semite people, Ham was the father of the dark skinned people, and Japheth was the father of the European people.
According to the Jewish records, the grandson of Shem named Eber, establish the House of study (Bet Midrashim). Eber was considered one of the first preachers of righteousness and in his school both Abraham and Jacob studied.
Gentiles got a different standard in that they did not need to identify with a covenant as the Chosen People. They were believers in the Jewish Messiah and had to respect the so-called Noachide precepts stressed at the Jerusalem Council by avoiding pagan beliefs (Acts 21:25; 15:28-29).
According to the Talmud there were seven Noachide Laws:
1. Not to worship idols.
2. Not to curse G-d.
3. Not to kill.
4. Not to steal.
5. Not to engage in sexual immorality.
6. Not to eat the limb of a living animal.
7. To establish a court of Law and to enforce these Laws.
Let’s examine each of the seven in some detail. The essence of the total Seven Universal Laws is the prohibition against idolatry.
1. Idolatry – there were four forms of worship in the Temple that were not allowed to be done towards an idol.
Prostrating, Sprinkling, Sacrificing, Pouring out.
2. Blasphemy - this is the only one of the seven that one can do through the faculty of speech alone. Blaspheme falls into the category of revenge. When someone is harmed by a person and shouts or curses him.
In extreme cases when the vengeful person is not satisfies he resorts to striking physically or even to kill.
Between G-d and man this sin is different since the ultimate revenge man can take against G-d is to curse Him. Blasphemy is man’s attempt to hurt the Father.
A blasphemer was put under a ban of excommunication. This excommunication means that the person has no rights as a member of the community and that all are forbidden to speak to him.
Blasphemy is an expression of incomplete faith in G-d coming from the false notion of dualism. This assumption holds that there are two powers acting as G-d, and two kingdoms, G-d’s and Satan’s. This theology denies that G-d alone is Master of all. The only type blasphemy that cannot be forgiven is against the Holy Spirit.
3. Murder – the very basis of this is found in Gen. 9:6. Whoever sheds the blood of man; by death shall his blood be shed, for he is made in the image of G-d. A Noachide who kills a human being, even a baby in the womb of its mother, received the death penalty. This was interpreted even to mean one who strikes a pregnant woman, killing the fetus, also incurred the death penalty. This act must have been done at least 40 days after conception. If it occurred before 40 days, the act fell in the category of destruction of man’s seed, and the transgression was liable for punishment from heaven, not by a court on earth.
If a person killed a terminally ill person, he was liable for punishments by the courts. This judgment places the acts of mercy killing or euthanasia in the category of murder.
There is much discussion among the Rabbis concerning whether it permissible for a person to kill a fetus in order to save the life of the mother. Some permit this to save the mother’s life and some do not agree. But all agree that the taking of the mother’s life to save a fetus is murder and punishable by the courts.
Suicide is forbidden under the Seven Laws of Noah and Jewish Law. Gen. 9:5.
If the killing was accidental it was manslaughter and the ancient Jewish system permitted such a person to flee to a City of Refuge until his trial. If the court ruled that he did it then he had to reside in the City of Refuge until the death of the present high priest. This was a picture, according to Jewish interpretation, of the concept of the death of the Righteous as an atonement for that unrighteous of that generation. This is part of the Jewish concept by which Y’Shua HaMashiach died for all. After the death of the high priest the individual could return to his home.
There is also a Jewish concept that believers are the light of the world and if anyone tries to kill you, you must kill him first. In ancient times one who took the pacifist idea and would not protect his family against an intruder was considered worse than an infidel. This protection of oneself falls under the justified homicide code.
4. Sexual Relations – This is primarily based on the Jewish interpretation of Gen. 2:24.
You are forbidden to have sexual relationships with certain relatives including:
Mother, Father, Daughter, Father’s sister, Mother’s sister.
Other forbidden relationships: A man with another’s man’s wife,
Of the same sex, only homosexuality is described as an abomination!
With an animal.
5. Theft – A thief that is not an armed robber, but sneaks in ad steals had to repay the object stolen with two of the same item, or repay with money twice the valve of the idem stolen.
A thief is sold as a slave in the instance where he is unable to repay the stolen items. This Law only applies when the Jubilee years were in effect so that the Israelite, even the thief, is not abused.
The prohibition against theft appears to be the hardest to obey because of the constant opportunities and the act is so simple. Children must be punished before it becomes a habit.
6. Not eating the limb of a living animal – the vitalizing force of the animal is the blood therefore we see the wording you shall not eat the blood in Gen. 9:3-4. What this verse and other similar references mean is that as long as the blood remains in the animal, its flesh is forbidden to man as food in Lev. 17:14.
This basically stated related to the pagan practices of idolatry where their activities incorporated the consuming of blood. To refrain from this and the other six Noachide Laws as required by gentile converts to Judaism simple was a proclamation that the individual had forsaken idolatry.
7. Established Court – of Law. In Gen. 34:25, we see that two of Jacob’s sons, Simeon and Levi, slew every male in the city of Shechem. The prince of the community, Shechem, son of Hamor, had raped their sister, Dinah, and the city failed to execute justice by bringing him to a court of Law. According to Jewish Law the city was therefore guilty of transgressing the seventh of the Noachide Laws, and every citizen was liable for punishment.
Although the Noachide court system was not required to follow the standards of the Jewish Bet Din, they were acquainted with them and often used them as points of reference. Here are a few of these standards:
Every Judge should possess the following seven attributes:
Wisdom, Humility, Fear of G-d, Fear of sin, Contempt for money, Love of truth., and Good reputations.
There are nine classifications that are disqualified as witnesses or as judges in a court of Law: Relative, Slaves, Children, Fools – insane, Deaf, Blind, Sinners, Misbehavior and
Benefit from the case
[20] But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood.
That we write unto them - Expressing our judgment, or our views of the case. That they refrain from these things, or wholly avoid them.
Pollutions of idols - The word rendered pollutions means any kind of defilement. But here it is evidently used to denote the flesh of those animals that were offered in sacrifice to idols. That flesh, after being offered in sacrifice, was often exposed for sale in the markets, or was served up at feasts, 1 Corinthians 10:25-29. It became a very important question whether it was right for Gentiles to partake of it. The Jews would contend that it was, in fact, partaking of idolatry. The Gentile converts would allege that they did not eat it as a sacrifice to idols, or lend their countenance in any way to the idolatrous worship where it had been offered. See this subject discussed at length in 1 Corinthians 8:4-13. As idolatry was forbidden to the Jews in every form, and as partaking even of the sacrifices to idols, in their feasts, might seem to countenance idolatry, the Jews would be utterly opposed to it; and for the sake of peace, James advised that they be recommended to abstain from this. To partake of that food might not be morally wrong, but it would give occasion for scandal and offence; and, therefore, as a matter of expediency, it was advised that they should abstain from it.
And from fornication - This is primarily based on the Jewish interpretation of Gen. 2:24. The word used here is applicable to all illicit intercourse; and may refer to adultery, incest, and licentiousness in any form.
This crime was connected with religion. It was the practice not only to introduce indecent pictures and emblems into their worship, but also for females to devote themselves to the service of particular temples, and to devote the avails of indiscriminate prostitution to the service of the god, or the goddess. The vice was connected with no small part of the pagan worship; and the images, the emblems, and the customs of idolatry, everywhere tended to approve and promote it. As this vice was almost universal; as it was practiced without shame or disgrace; as there were no laws among the heathen to prevent it; as it was connected with all their views of idol worship and of religion, it, was important for the early Believers to frown upon and to oppose it, and to set a peculiar guard against it in all the churches. It was the sin to which, of all others, they were the most exposed, and which was most likely to bring scandal on the Messianic religion. It is for this cause that it is so often and so pointedly forbidden in the New Testament, Romans 1:29; 1 Corinthians 6:13, 18; Galatians 5:19; Ephesians 5:3; 1 Thessalonians 4:3.
And from things strangled - That is, from animals or birds that were killed without shedding their brood. The reason why these were considered by the Jews unlawful to be eaten was that thus they would be under a necessity of eating blood, which was positively forbidden by the Law. Hence it was commanded in the Law, that when any beast or fowl was taken in a snare, the blood should be poured out before it was lawful to be eaten, Leviticus 17:13.
And from blood - The eating of blood was strictly forbidden to the Jews. The reason of this was that it contained the life, Leviticus 17:11, 14. The use of blood was common among the Gentiles. They drank it often at their sacrifices, and in making covenants or compacts. To separate the Jews from them in this respect was one design of the prohibition. The primary reason of the prohibition was that it was thus used in the feasts and compacts of idolaters. That blood was thus drunk by the heathens, particularly by the Sabians, in their sacrifices. But the prohibition specifies a higher reason, that the life is in the blood, and that therefore it should not be eaten. This reason existed before any ceremonial Law; is founded in the nature of things; has no particular reference to any custom of the Jews; and therefore is as forcible in any other circumstances as in theirs. It was proper, therefore, to forbid it to the early Christian converts; and for the same reason its use should be abstained from everywhere. It adds to the force of these remarks, when we remember that the same principle was settled before the laws of Moses were given; and that God regarded the fact that the life was in the blood as of so much importance as to make the shedding of it worthy of death, Genesis 9:4-6. It is supposed, therefore, that this Law is still mandatory. Perhaps also there is no food more unwholesome than blood; and it is a further circumstance of some moment that all men naturally revolt from it as an article of food.
[29] That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well. Fare ye well.
The strongest point of the letter is the reference to avoid idolatrous worship. These were known as the Noachide Laws. There were seven such laws, the earliest reference to these commandments makes mention of three: idolatry, shedding of blood or murder, and unchasity. G-d Fearers were expected to keep these seven, since they had rejected the idolatry of the ancient Greco-Roman world. Because they had abandoned the idolatrous practices of their secular environment, confessed the one true G-d of Israel, and committed themselves to a moral lifestyle, the G-d fearers were welcomed into the Synagogue. The Jerusalem council did not encourage circumcision for the non-Jew. For an uninitiated person, observance of all the Jewish customs would be too burdensome. For Paul, the observance of Torah was integrated into every aspect of daily life and was not a burden, but rather, a delight.
Circumcise vs. Uncircumcised
[Acts 15:7] And when there had been much disputing, Peter rose up, and said unto them, Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe.
The debate continues on, it might have been calm, solemn, deliberate inquiry; and there is no evidence that it was conducted with undue warmth or anger, but everyone got their say.
Peter was probably the most aged, and was most accustomed to speak. Besides, there was a particular reason for his speaking here, as he had been engaged in similar scenes, and understood the case, and had had evidence that G-d had converted sinners without the Mosaic rites, and knew that it would have been inexpedient to have imposed these rites on those Gentiles who had thus been converted. To put a yoke upon their necks would be burdensome and oppressive, or which would infringe on their just freedom, as the gentile children of G-d.
Peter said of all the apostles, G-d designated him to engage in this work. That the Gentiles starting with Cornelius, and those who were assembled with him at Caesarea. This was the first case that had occurred, and therefore it was important to appeal to it.
Why provoke Him to displeasure? Why, since He has shown His determination to accept them without such rites, do you provoke Him by attempting to impose on His own people rites without His authority, and against His manifest will? The argument is that G-d had already accepted them. To attempt to impose these rites would be to provoke Him to anger; to introduce observances which He had shown it was only His purpose for the ceremonial Laws and customs of His people. Many churches impose their own restrictions on the people; they have the Ten Written Laws of G-d plus ten more of their own. We have not come too far in learning how to treat other believers.
[13] And after they had held their peace, James answered, saying, Men and brethren, hearken unto me:
James answered asking them to lesson to him. This whole transaction shows that Peter had no such authority in the Messianic church as the Papists pretend, for otherwise his opinion would have been followed without debate. James had an authority not less than that of Peter, remember it was James who took over the ‘church’ after his brothers death.
G-d visited the Gentiles to choose from among them those who should be His friends.
The words of the prophets were a very material point with them, as Jews, to inquire whether this was in accordance with the predictions of the Scriptures. Isaiah 8:20 The most powerful revivals of religion, and the most striking demonstrations of the Divine Presence, will be in accordance with the Bible, and should be tested by it. This habit was always manifested by the apostles and early Messianic Believers, and should be followed by Gentiles at all times.
James applies the Gentiles might be brought to the privileges of the children of
G-d. By Gentiles, means all the heathen; all who were not Jews. This was a clear prediction that other nations were to be favored with the light of the true religion, and that without any mention of their conforming to the rites of the Jewish people.
[20] But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood.
[29] That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well. Fare ye well.
The strongest point of the letter is the reference to avoid idolatrous worship. These were known as the Noachide Laws. There were seven such laws, the earliest reference to these commandments makes mention of three: idolatry, shedding of blood or murder, and unchasity. G-d Fearers were expected to keep these seven, since they had rejected the idolatry of the ancient Greco-Roman world. Because they had abandoned the idolatrous practices of their secular environment, confessed the one true G-d of Israel, and committed themselves to a moral lifestyle, the G-d fearers were welcomed into the Synagogue. The Jerusalem council did not encourage circumcision for the non-Jew. For an uninitiated person, observance of all the Jewish customs would be too burdensome. For Paul, the observance of Torah was integrated into every aspect of daily life and was not a burden, but rather, a delight.
[31] Which when they had read, they rejoiced for the consolation.
Gentiles now know what they are required to follow, from 613 Laws they got only seven.
The debate continues on, it might have been calm, solemn, deliberate inquiry; and there is no evidence that it was conducted with undue warmth or anger, but everyone got their say.
Peter was probably the most aged, and was most accustomed to speak. Besides, there was a particular reason for his speaking here, as he had been engaged in similar scenes, and understood the case, and had had evidence that G-d had converted sinners without the Mosaic rites, and knew that it would have been inexpedient to have imposed these rites on those Gentiles who had thus been converted. To put a yoke upon their necks would be burdensome and oppressive, or which would infringe on their just freedom, as the gentile children of G-d.
Peter said of all the apostles, G-d designated him to engage in this work. That the Gentiles starting with Cornelius, and those who were assembled with him at Caesarea. This was the first case that had occurred, and therefore it was important to appeal to it.
Why provoke Him to displeasure? Why, since He has shown His determination to accept them without such rites, do you provoke Him by attempting to impose on His own people rites without His authority, and against His manifest will? The argument is that G-d had already accepted them. To attempt to impose these rites would be to provoke Him to anger; to introduce observances which He had shown it was only His purpose for the ceremonial Laws and customs of His people. Many churches impose their own restrictions on the people; they have the Ten Written Laws of G-d plus ten more of their own. We have not come too far in learning how to treat other believers.
[13] And after they had held their peace, James answered, saying, Men and brethren, hearken unto me:
James answered asking them to lesson to him. This whole transaction shows that Peter had no such authority in the Messianic church as the Papists pretend, for otherwise his opinion would have been followed without debate. James had an authority not less than that of Peter, remember it was James who took over the ‘church’ after his brothers death.
G-d visited the Gentiles to choose from among them those who should be His friends.
The words of the prophets were a very material point with them, as Jews, to inquire whether this was in accordance with the predictions of the Scriptures. Isaiah 8:20 The most powerful revivals of religion, and the most striking demonstrations of the Divine Presence, will be in accordance with the Bible, and should be tested by it. This habit was always manifested by the apostles and early Messianic Believers, and should be followed by Gentiles at all times.
James applies the Gentiles might be brought to the privileges of the children of
G-d. By Gentiles, means all the heathen; all who were not Jews. This was a clear prediction that other nations were to be favored with the light of the true religion, and that without any mention of their conforming to the rites of the Jewish people.
[20] But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood.
[29] That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well. Fare ye well.
The strongest point of the letter is the reference to avoid idolatrous worship. These were known as the Noachide Laws. There were seven such laws, the earliest reference to these commandments makes mention of three: idolatry, shedding of blood or murder, and unchasity. G-d Fearers were expected to keep these seven, since they had rejected the idolatry of the ancient Greco-Roman world. Because they had abandoned the idolatrous practices of their secular environment, confessed the one true G-d of Israel, and committed themselves to a moral lifestyle, the G-d fearers were welcomed into the Synagogue. The Jerusalem council did not encourage circumcision for the non-Jew. For an uninitiated person, observance of all the Jewish customs would be too burdensome. For Paul, the observance of Torah was integrated into every aspect of daily life and was not a burden, but rather, a delight.
[31] Which when they had read, they rejoiced for the consolation.
Gentiles now know what they are required to follow, from 613 Laws they got only seven.
Golden Hemorrhoids & Mice
[1Sam.6:1] And the ark of the LORD was in the country of the Philistines seven months.
Seven months (1 Sam. 6:1). Seven is a mystical number indicating wholeness or completeness. In seven months, the Philistines received punishment in full for all their iniquities. Relief comes when the punishment for sin is over (Isa. 40:2). Notwithstanding the calamities which its presence had brought on the country and the people, the Philistine lords were unwilling to relinquish such a prize, and tried every means to retain it with peace and safety, but in vain.
[2] And the Philistines called for the priests and the diviners, saying, What shall we do to the ark of the LORD? tell us wherewith we shall send it to his place.
Diviners were later forbidden in Israel; 28:3, ‘medium’. The designed restoration of the ark was not, it seems, universally approved of, and many doubts were expressed whether the prevailing pestilence was really a judgment of Heaven. The priests and diviners united all parties by recommending a course which would enable them easily to discriminate the true character of the calamities and at the same time to prophecy the incensed Deity for any acts of disrespect which might have been shown to His ark.
[3] And they said, If ye send away the ark of the God of Israel, send it not empty; but in any wise return him a trespass offering: then ye shall be healed, and it shall be known to you why his hand is not removed from you.
Trespass offering – guilt offering. Outside the Priestly writings the word occurs only here and in 2 Kgs. 12:16. It denotes primarily compensation or reparation for the infringement of the rights of another or for the misappropriation of one’s property. Here the Philistines have misappropriated Yahweh’s ark; that is their sin.
[4] Then said they, What shall be the trespass offering which we shall return to him? They answered, Five golden emerods, and five golden mice, according to the number of the lords of the Philistines: for one plague was on you all, and on your lords.
The guilt offering consisted of five golden hemorrhoids and five golden mice, one each for every Philistine city ruled by one of the ‘lords’; the five cities are Ashdod, Gaza, Ashkelon, Gath, and Ekron (1 Sam. 6:17).
Five Emerods – (hemorrhoids), thank offerings were commonly made by the heathen in prayer for, or gratitude after, deliverance from lingering or dangerous disorders, in the form of metallic (generally silver) models or images of the diseased parts of the body. This is common still in Roman Catholic countries, as well as in the temples of the Hindus and other modern heathen.
Five golden mice - This animal is supposed by some to be the jerboa or jumping mouse of Syria and Egypt; by others, to be the short-tailed field mouse, which often swarms in unusual numbers and commits great ravages in the cultivated fields of Palestine.]
[5] Wherefore ye shall make images of your emerods, and images of your mice that mar the land; and ye shall give glory unto the God of Israel: peradventure he will lighten his hand from off you, and from off your gods, and from off your land.
It is the plague of mice that ravage the land, rather than the tumor mentioned in 5:6, that is implied. It is possible that originally two versions of the ark account, with the plague of tumors in one and the plague of mice in the other, were circulating and were later combined.
Glory unto the G-d of Israel - By these propitiatory presents, the Philistines would acknowledge His power and make reparation for the injury done to His ark.
Lighten his hand . . . from off your gods - Elohim for G-d.
[6] Wherefore then do ye harden your hearts, as the Egyptians and Pharoah hardened their hearts? when he had wrought wonderfully among them, did they not let the people go, and they departed?
The memory of the appalling judgments that had been inflicted on Egypt was not yet obliterated. Whether preserved in written records, or in floating tradition, they were still fresh in the minds of men, and being extensively spread, were doubtless the means of diffusing the knowledge and fear of the true G-d.
[7] Now therefore make a new cart, and take two milch kine, on which there hath come no yoke, and tie the kine to the cart, and bring their calves home from them:
Make a new cart - Their object in making a new one for the purpose seems to have been not only for cleanliness and neatness, but from an impression that there would have been an impropriety in using one that had been applied to meaner or more common services. It appears to have been a covered wagon.
Two milch kine - Such untrained heifers, wanton and vagrant, would pursue no certain and regular path, like those accustomed to the yoke, and therefore were most unlikely of their own spontaneous motion to indict the direct road to the land of Israel.
Bring their calves home from them - The strong natural affection of the dams might be supposed to stimulate their return homewards, rather than direct their steps in a foreign country.
The Philistines are required to prepare a new cart and two milch cows upon which there has never come a yoke (Num. 19:2; Deut. 21:3). When the ark is placed in the cart, the cart and the cows come into contact with is placed in the cart, the cart and the cows come into contact with the ark and thus become holy too; therefore they cannot be used for any other purpose. That is why the cows and the wood of the cart were later offered as burnt offerings to Yahweh (6:14).
The purpose of taking the calves’ home, away from them was to find out whether the cows were moved by their natural motherly instinct of following their own calves or whether they were animated by the spirit of Yahweh. The priest and diviners are not 100 percent sure if the plagues were caused by the spirit of the G-d of Israel. They use this trial-and-error method to determine whether the plagues were actually caused by the G-d of Israel or whether they happened by chance. If the cows were moved by their natural instinct and returned to their calves, then it was evident that the plagues happened by chance; but if the cows moved against the natural instinct and went towards Israel to Beth-shemesh, then it was a clear indication that they were animated by the spirit of Yahweh and that Yahweh was the cause of the plagues.
[8] And take the ark of the LORD, and lay it upon the cart; and put the jewels of gold, which ye return him for a trespass offering, in a coffer by the side thereof; and send it away, that it may go.
This mode of carrying the sacred symbol was forbidden; but the ignorance of the Philistines made the indignity excusable
Put the jewels . . . in a coffer by the side thereof - The way of securing treasure in the East is still in a chest, chained to the house wall or some solid part of the furniture.
[9] And see, if it goeth up by the way of his own coast to Beth-shemesh, then he hath done us this great evil: but if not, then we shall know that is not his hand that smote us; it was a chance that happened to us.
Beth-shemesh, according to Josh. 15:10, belonged to Judah as a border city, and according to 21:16 it contained the pasture land assigned to the descendants of Aaron by Judah; but according to Jug. 1:33, this was part of the area not yet conquered by Israel. When the Ephraimites were defeated by the Philistines, it is possible that the ark was brought to Beth-shemesh, the border town, and there it received cultic treatment. Due to the unfortunate events happening in Beth-shemesh, for which the ark was considered to be the cause, the ark was sent to Kiriath-jearim, a Canaanite city (1 Sam. 6:21). Beth-shemesh - "house of the sun," now Ain Shems, a city of priests in Judah, in the southeast border of Dan, lying in a beautiful and extensive valley. Josephus says they were set
a-going near a place where the road divided into two - the one leading back to Ekron, where were their calves, and the other to Beth-shemesh. Their frequent lowing attested their keen longing for their young, and at the same time the supernatural influence that controlled their movements in a contrary direction.
[10] And the men did so; and took two milch kine, and tied them to the cart, and shut up their calves at home:
Imagine this, they took two milk cows and shut up the calves to restrain them from following the cows, which would disturb them in drawing the cart. Can you hear the calves crying for their mother?
[11] And they laid the ark of the LORD upon the cart, and the coffer with the mice of gold and the images of their emerods.
They set the ark of the L-RD on the cart, and the chest with the gold rats and the images of their hemorrhoids. Can you imagine they put mice and hemorrhoids in G-d’s holy ark!
[12] And the kine took the straight way to the way of Beth-shemesh, and went along the highway, lowing as they went, and turned not aside to the right hand or to the left; and the lords of the Philistines went after them unto the border of Beth-shemesh.
Straight way - What a miracle! Two cows who had never pulled a cart before, either alone or together. No driver leads them, yet they leave home, and march the ten miles or so to a city they had never been to. They leave their own calves behind, and go straight on a certain road, with never a wrong turn, never a stop, never turning aside into the fields to feed themselves, never turning back to feed their own calves.
Lowing as they went - This means the cows were not especially happy. They were longing for their calves at home, yet they still did the will of G-d.
The lords of the Philistines went after them - to give their tribute of homage, to prevent imposture, and to obtain the most reliable evidence of the truth. The result of this journey tended to their own deeper humiliation, and the greater illustration of G-d's glory.
As the cows are on the road back to Israel, can you see the Israelites mourning over the loss of the ark? Perhaps at that very moment they were crying out to G-d, grieving because they thought the glory had departed. G-d's glory had left anywhere! The Israelites and the Philistines were both resisting Him, so the L-RD found a few cows to show His glory through! Israel had no reason to mourn, even though they thought all was lost and there was no hope, because they thought the glory had departed.
[13] And they of Beth-shemesh were reaping their wheat harvest in the valley: and they lifted up their eyes, and saw the ark, and rejoiced to see it.
Wheat harvest - reaping their wheat harvest (between May and June),
[14] And the cart came into the field of Joshua, a Beth-shemite, and stood there, where there was a great stone: and they clave the wood of the cart, and offered the kine a burnt offering unto the LORD.
Field of Joshua - After being guided for some ten miles from the Philistine city, without stopping or go to one side or the other, now the ark stops in Israelite land, at the exact field of one chosen man.
Great Stone – this was probably a cultic center, and the stone was the altar.
And they clave - that is, the Beth-shemites, in an irrepressible outburst of joy, they split the wood of the cart; nothing was left all to return.
Offered the kine - offered the cows as a burnt offering: They knew this was the right thing to do in honor to G-d, yet it really cost them something. Cows and carts were expensive property.
In a burnt offering everything is offered to G-d, noting is left for the use of the priest or the devotees.
In a strict sense, their offering was against the Mosaic Law. First, they offered female animals to G-d, which was forbidden (Leviticus 1:3; 22:19). Second, they made a burnt offering to G-d away from the Tabernacle, which violated the command in Deuteronomy 12:5-6 (though, since the Ark of the Covenant was there, it might be said that the holy place was "there"). Yet, G-d knew both their hearts and the remarkable circumstances and was no doubt honored.
[15] And the Levites took down the ark of the LORD, and the coffer that was with it, wherein the jewels of gold were, and put them on the great stone: and the men of Beth-shemesh offered burnt offerings and sacrificed sacrifices the same day unto the LORD.
The Holy Ark was not touched by ordinary people, but by the sanctified Levites. They along could touch the sacred ark and the box which contained the guilt offerings. They took up the ark and the box and set them down, not on any common place but on the great stone, which as a cultic stone was obviously holy.
[16] And when the five lords of the Philistines had seen it, they returned to Ekron the same day.
When the five lords of the Philistines had seen it - They had wondered if all what had happened to them while they had the ark was an accident. So, they set up an elaborate and difficult test for G-d to fulfill, and the personally observed, to see if G-d would indeed meet the test. Their reaction isn't recorded, but they must have been persuaded! The L-RD G-d of Israel had glorified Himself before the Philistines!
[17] And these are the golden emerods which the Philistines returned for a trespass offering unto the LORD; for Ashdod one, for Gaza one, for Askelon one, for Gath one, for Ekron one;
And these are the golden emerods . . . and the mice - There were five representative images of the hemorrhoids, corresponding to the five principal cities of the Philistines. But the number of the golden mice must have been greater, for they were sent from the walled towns as well as the country villages.
[18] And the golden mice, according to the number of all the cities of the Philistines belonging to the five lords, both of fenced cities, and of country villages, even unto the great stone of Abel, whereon they set down the ark of the LORD: which stone remaineth unto this day in the field of Joshua, the Beth-shemite.
17-18 seem to be another late addition, which tries to explain why five golden tumors and five golden mice were sent, whereas only three cities are mentioned in the preceding account (Ashdod, Gath, and Ekron). Gaza and Ashkelon are added here.
Unto the great stone of Abel - Abel, or Aben, means "stone," so that without resorting to italics, the reading should be, "the great stone."
[19] And he smote the men of Beth-shemesh, because they had looked into the ark of the LORD, even he smote of the people fifty thousand and threescore and ten men: and the people lamented, because the LORD had smitten many of the people with a great slaughter.
In the ecstasy of delight at seeing the return of the ark, the Beth-shemesh reapers pried into it beneath the wagon cover; and instead of covering it up again, as a sacred utensil, they let it remain exposed to common inspection, wishing it to be seen, in order that all might enjoy the triumph of seeing the votive offerings presented to it, and gratify curiosity with the sight of the sacred shrine. This was the offense of those Israelites (Levites, as well as common people), who had treated the ark with less reverence than the Philistines themselves.
Because some people of Beth-shemesh looked into the ark of the L-rd, it is said that Yahweh slew seventy men of them. The Hebrew text reads of the people seventy men, fifty thousand men. Fifty thousand men is an exaggeration, and it is probably a gloss. This section stand in contrast to the proceeding section, which speaks of the good natured people of Beth-shemiesh who rejoiced at the coming of the ark. A reason for the death : ‘now the sons of Jeconiah rejoiced not with the other men when they beheld the ark of Yahweh, and he slew them seventy men.’ There were two traditions. According to one, seventy men were killed, and according to the other the whole village of fifty thousand men were killed. G-d, instead of decimating, according to an ancient usage, slew only a twentieth part; that is, according to Josephus, seventy out of fourteen hundred (see Numbers 4:18-22).
[20] And the men of Beth-shemesh said, Who is able to stand before this holy LORD God?
and to whom shall he go up from us?
Holiness of G-d is to set apart; it refers to setting apart things or persons for the use of service of G-d, and is employed for cultic purposes. Thus, the animals or objects that are to be presented as guilt offerings should be those which have not hitherto been taken for any common use.
A typical lamentation. The reference to this holy G-d is the key to the understanding of this whole account regarding the ark.
[21] And they sent messengers to the inhabitants of Kirjath-jearim, saying, The Philistines have brought again the ark of the LORD; come ye down, and fetch it up to you.
Kirjath-jearim – it was a punishment for Israel that the ark went to a non-Israelite city, which is why all the house of Israel lamented after the L-rd. The name means the city of thickets, usually identified as Tell el-‘Azhar, 9 miles west of Jerusalem and about the same distance north-east of Beth-shemesh. It was a Canaanite city, one of the four cities which formed the Gibeonite league (Josh. 9:17). This was also known as Baalah or Baale-judah (2 Sam. 6:2). Kirjath-jearim - "the city of woods," also called Kirjath-baal (Joshua 15:60, 18:14, 1 Chronicles 13:6, 7). This was the nearest town to Beth-shemesh; and being a place of strength, it was a more fitting place for the residence of the ark. Beth-shemesh being in a low plain, and Kirjath-jearim on a hill, explains the message, "Come ye down, and fetch it up to you."
The people of Kiriath-jearim sanctified Eleazer, the son of Abinadab, to be in charge of the ark of the L-rd. The hill on which the house of Abinadab was located was probably a cultic place (2 Sam. 6:3). Introduce Zadok as the son of Eleazer, coming from the ark-priesthood immediately succeeding the Eli-priesthood.
Seven months (1 Sam. 6:1). Seven is a mystical number indicating wholeness or completeness. In seven months, the Philistines received punishment in full for all their iniquities. Relief comes when the punishment for sin is over (Isa. 40:2). Notwithstanding the calamities which its presence had brought on the country and the people, the Philistine lords were unwilling to relinquish such a prize, and tried every means to retain it with peace and safety, but in vain.
[2] And the Philistines called for the priests and the diviners, saying, What shall we do to the ark of the LORD? tell us wherewith we shall send it to his place.
Diviners were later forbidden in Israel; 28:3, ‘medium’. The designed restoration of the ark was not, it seems, universally approved of, and many doubts were expressed whether the prevailing pestilence was really a judgment of Heaven. The priests and diviners united all parties by recommending a course which would enable them easily to discriminate the true character of the calamities and at the same time to prophecy the incensed Deity for any acts of disrespect which might have been shown to His ark.
[3] And they said, If ye send away the ark of the God of Israel, send it not empty; but in any wise return him a trespass offering: then ye shall be healed, and it shall be known to you why his hand is not removed from you.
Trespass offering – guilt offering. Outside the Priestly writings the word occurs only here and in 2 Kgs. 12:16. It denotes primarily compensation or reparation for the infringement of the rights of another or for the misappropriation of one’s property. Here the Philistines have misappropriated Yahweh’s ark; that is their sin.
[4] Then said they, What shall be the trespass offering which we shall return to him? They answered, Five golden emerods, and five golden mice, according to the number of the lords of the Philistines: for one plague was on you all, and on your lords.
The guilt offering consisted of five golden hemorrhoids and five golden mice, one each for every Philistine city ruled by one of the ‘lords’; the five cities are Ashdod, Gaza, Ashkelon, Gath, and Ekron (1 Sam. 6:17).
Five Emerods – (hemorrhoids), thank offerings were commonly made by the heathen in prayer for, or gratitude after, deliverance from lingering or dangerous disorders, in the form of metallic (generally silver) models or images of the diseased parts of the body. This is common still in Roman Catholic countries, as well as in the temples of the Hindus and other modern heathen.
Five golden mice - This animal is supposed by some to be the jerboa or jumping mouse of Syria and Egypt; by others, to be the short-tailed field mouse, which often swarms in unusual numbers and commits great ravages in the cultivated fields of Palestine.]
[5] Wherefore ye shall make images of your emerods, and images of your mice that mar the land; and ye shall give glory unto the God of Israel: peradventure he will lighten his hand from off you, and from off your gods, and from off your land.
It is the plague of mice that ravage the land, rather than the tumor mentioned in 5:6, that is implied. It is possible that originally two versions of the ark account, with the plague of tumors in one and the plague of mice in the other, were circulating and were later combined.
Glory unto the G-d of Israel - By these propitiatory presents, the Philistines would acknowledge His power and make reparation for the injury done to His ark.
Lighten his hand . . . from off your gods - Elohim for G-d.
[6] Wherefore then do ye harden your hearts, as the Egyptians and Pharoah hardened their hearts? when he had wrought wonderfully among them, did they not let the people go, and they departed?
The memory of the appalling judgments that had been inflicted on Egypt was not yet obliterated. Whether preserved in written records, or in floating tradition, they were still fresh in the minds of men, and being extensively spread, were doubtless the means of diffusing the knowledge and fear of the true G-d.
[7] Now therefore make a new cart, and take two milch kine, on which there hath come no yoke, and tie the kine to the cart, and bring their calves home from them:
Make a new cart - Their object in making a new one for the purpose seems to have been not only for cleanliness and neatness, but from an impression that there would have been an impropriety in using one that had been applied to meaner or more common services. It appears to have been a covered wagon.
Two milch kine - Such untrained heifers, wanton and vagrant, would pursue no certain and regular path, like those accustomed to the yoke, and therefore were most unlikely of their own spontaneous motion to indict the direct road to the land of Israel.
Bring their calves home from them - The strong natural affection of the dams might be supposed to stimulate their return homewards, rather than direct their steps in a foreign country.
The Philistines are required to prepare a new cart and two milch cows upon which there has never come a yoke (Num. 19:2; Deut. 21:3). When the ark is placed in the cart, the cart and the cows come into contact with is placed in the cart, the cart and the cows come into contact with the ark and thus become holy too; therefore they cannot be used for any other purpose. That is why the cows and the wood of the cart were later offered as burnt offerings to Yahweh (6:14).
The purpose of taking the calves’ home, away from them was to find out whether the cows were moved by their natural motherly instinct of following their own calves or whether they were animated by the spirit of Yahweh. The priest and diviners are not 100 percent sure if the plagues were caused by the spirit of the G-d of Israel. They use this trial-and-error method to determine whether the plagues were actually caused by the G-d of Israel or whether they happened by chance. If the cows were moved by their natural instinct and returned to their calves, then it was evident that the plagues happened by chance; but if the cows moved against the natural instinct and went towards Israel to Beth-shemesh, then it was a clear indication that they were animated by the spirit of Yahweh and that Yahweh was the cause of the plagues.
[8] And take the ark of the LORD, and lay it upon the cart; and put the jewels of gold, which ye return him for a trespass offering, in a coffer by the side thereof; and send it away, that it may go.
This mode of carrying the sacred symbol was forbidden; but the ignorance of the Philistines made the indignity excusable
Put the jewels . . . in a coffer by the side thereof - The way of securing treasure in the East is still in a chest, chained to the house wall or some solid part of the furniture.
[9] And see, if it goeth up by the way of his own coast to Beth-shemesh, then he hath done us this great evil: but if not, then we shall know that is not his hand that smote us; it was a chance that happened to us.
Beth-shemesh, according to Josh. 15:10, belonged to Judah as a border city, and according to 21:16 it contained the pasture land assigned to the descendants of Aaron by Judah; but according to Jug. 1:33, this was part of the area not yet conquered by Israel. When the Ephraimites were defeated by the Philistines, it is possible that the ark was brought to Beth-shemesh, the border town, and there it received cultic treatment. Due to the unfortunate events happening in Beth-shemesh, for which the ark was considered to be the cause, the ark was sent to Kiriath-jearim, a Canaanite city (1 Sam. 6:21). Beth-shemesh - "house of the sun," now Ain Shems, a city of priests in Judah, in the southeast border of Dan, lying in a beautiful and extensive valley. Josephus says they were set
a-going near a place where the road divided into two - the one leading back to Ekron, where were their calves, and the other to Beth-shemesh. Their frequent lowing attested their keen longing for their young, and at the same time the supernatural influence that controlled their movements in a contrary direction.
[10] And the men did so; and took two milch kine, and tied them to the cart, and shut up their calves at home:
Imagine this, they took two milk cows and shut up the calves to restrain them from following the cows, which would disturb them in drawing the cart. Can you hear the calves crying for their mother?
[11] And they laid the ark of the LORD upon the cart, and the coffer with the mice of gold and the images of their emerods.
They set the ark of the L-RD on the cart, and the chest with the gold rats and the images of their hemorrhoids. Can you imagine they put mice and hemorrhoids in G-d’s holy ark!
[12] And the kine took the straight way to the way of Beth-shemesh, and went along the highway, lowing as they went, and turned not aside to the right hand or to the left; and the lords of the Philistines went after them unto the border of Beth-shemesh.
Straight way - What a miracle! Two cows who had never pulled a cart before, either alone or together. No driver leads them, yet they leave home, and march the ten miles or so to a city they had never been to. They leave their own calves behind, and go straight on a certain road, with never a wrong turn, never a stop, never turning aside into the fields to feed themselves, never turning back to feed their own calves.
Lowing as they went - This means the cows were not especially happy. They were longing for their calves at home, yet they still did the will of G-d.
The lords of the Philistines went after them - to give their tribute of homage, to prevent imposture, and to obtain the most reliable evidence of the truth. The result of this journey tended to their own deeper humiliation, and the greater illustration of G-d's glory.
As the cows are on the road back to Israel, can you see the Israelites mourning over the loss of the ark? Perhaps at that very moment they were crying out to G-d, grieving because they thought the glory had departed. G-d's glory had left anywhere! The Israelites and the Philistines were both resisting Him, so the L-RD found a few cows to show His glory through! Israel had no reason to mourn, even though they thought all was lost and there was no hope, because they thought the glory had departed.
[13] And they of Beth-shemesh were reaping their wheat harvest in the valley: and they lifted up their eyes, and saw the ark, and rejoiced to see it.
Wheat harvest - reaping their wheat harvest (between May and June),
[14] And the cart came into the field of Joshua, a Beth-shemite, and stood there, where there was a great stone: and they clave the wood of the cart, and offered the kine a burnt offering unto the LORD.
Field of Joshua - After being guided for some ten miles from the Philistine city, without stopping or go to one side or the other, now the ark stops in Israelite land, at the exact field of one chosen man.
Great Stone – this was probably a cultic center, and the stone was the altar.
And they clave - that is, the Beth-shemites, in an irrepressible outburst of joy, they split the wood of the cart; nothing was left all to return.
Offered the kine - offered the cows as a burnt offering: They knew this was the right thing to do in honor to G-d, yet it really cost them something. Cows and carts were expensive property.
In a burnt offering everything is offered to G-d, noting is left for the use of the priest or the devotees.
In a strict sense, their offering was against the Mosaic Law. First, they offered female animals to G-d, which was forbidden (Leviticus 1:3; 22:19). Second, they made a burnt offering to G-d away from the Tabernacle, which violated the command in Deuteronomy 12:5-6 (though, since the Ark of the Covenant was there, it might be said that the holy place was "there"). Yet, G-d knew both their hearts and the remarkable circumstances and was no doubt honored.
[15] And the Levites took down the ark of the LORD, and the coffer that was with it, wherein the jewels of gold were, and put them on the great stone: and the men of Beth-shemesh offered burnt offerings and sacrificed sacrifices the same day unto the LORD.
The Holy Ark was not touched by ordinary people, but by the sanctified Levites. They along could touch the sacred ark and the box which contained the guilt offerings. They took up the ark and the box and set them down, not on any common place but on the great stone, which as a cultic stone was obviously holy.
[16] And when the five lords of the Philistines had seen it, they returned to Ekron the same day.
When the five lords of the Philistines had seen it - They had wondered if all what had happened to them while they had the ark was an accident. So, they set up an elaborate and difficult test for G-d to fulfill, and the personally observed, to see if G-d would indeed meet the test. Their reaction isn't recorded, but they must have been persuaded! The L-RD G-d of Israel had glorified Himself before the Philistines!
[17] And these are the golden emerods which the Philistines returned for a trespass offering unto the LORD; for Ashdod one, for Gaza one, for Askelon one, for Gath one, for Ekron one;
And these are the golden emerods . . . and the mice - There were five representative images of the hemorrhoids, corresponding to the five principal cities of the Philistines. But the number of the golden mice must have been greater, for they were sent from the walled towns as well as the country villages.
[18] And the golden mice, according to the number of all the cities of the Philistines belonging to the five lords, both of fenced cities, and of country villages, even unto the great stone of Abel, whereon they set down the ark of the LORD: which stone remaineth unto this day in the field of Joshua, the Beth-shemite.
17-18 seem to be another late addition, which tries to explain why five golden tumors and five golden mice were sent, whereas only three cities are mentioned in the preceding account (Ashdod, Gath, and Ekron). Gaza and Ashkelon are added here.
Unto the great stone of Abel - Abel, or Aben, means "stone," so that without resorting to italics, the reading should be, "the great stone."
[19] And he smote the men of Beth-shemesh, because they had looked into the ark of the LORD, even he smote of the people fifty thousand and threescore and ten men: and the people lamented, because the LORD had smitten many of the people with a great slaughter.
In the ecstasy of delight at seeing the return of the ark, the Beth-shemesh reapers pried into it beneath the wagon cover; and instead of covering it up again, as a sacred utensil, they let it remain exposed to common inspection, wishing it to be seen, in order that all might enjoy the triumph of seeing the votive offerings presented to it, and gratify curiosity with the sight of the sacred shrine. This was the offense of those Israelites (Levites, as well as common people), who had treated the ark with less reverence than the Philistines themselves.
Because some people of Beth-shemesh looked into the ark of the L-rd, it is said that Yahweh slew seventy men of them. The Hebrew text reads of the people seventy men, fifty thousand men. Fifty thousand men is an exaggeration, and it is probably a gloss. This section stand in contrast to the proceeding section, which speaks of the good natured people of Beth-shemiesh who rejoiced at the coming of the ark. A reason for the death : ‘now the sons of Jeconiah rejoiced not with the other men when they beheld the ark of Yahweh, and he slew them seventy men.’ There were two traditions. According to one, seventy men were killed, and according to the other the whole village of fifty thousand men were killed. G-d, instead of decimating, according to an ancient usage, slew only a twentieth part; that is, according to Josephus, seventy out of fourteen hundred (see Numbers 4:18-22).
[20] And the men of Beth-shemesh said, Who is able to stand before this holy LORD God?
and to whom shall he go up from us?
Holiness of G-d is to set apart; it refers to setting apart things or persons for the use of service of G-d, and is employed for cultic purposes. Thus, the animals or objects that are to be presented as guilt offerings should be those which have not hitherto been taken for any common use.
A typical lamentation. The reference to this holy G-d is the key to the understanding of this whole account regarding the ark.
[21] And they sent messengers to the inhabitants of Kirjath-jearim, saying, The Philistines have brought again the ark of the LORD; come ye down, and fetch it up to you.
Kirjath-jearim – it was a punishment for Israel that the ark went to a non-Israelite city, which is why all the house of Israel lamented after the L-rd. The name means the city of thickets, usually identified as Tell el-‘Azhar, 9 miles west of Jerusalem and about the same distance north-east of Beth-shemesh. It was a Canaanite city, one of the four cities which formed the Gibeonite league (Josh. 9:17). This was also known as Baalah or Baale-judah (2 Sam. 6:2). Kirjath-jearim - "the city of woods," also called Kirjath-baal (Joshua 15:60, 18:14, 1 Chronicles 13:6, 7). This was the nearest town to Beth-shemesh; and being a place of strength, it was a more fitting place for the residence of the ark. Beth-shemesh being in a low plain, and Kirjath-jearim on a hill, explains the message, "Come ye down, and fetch it up to you."
The people of Kiriath-jearim sanctified Eleazer, the son of Abinadab, to be in charge of the ark of the L-rd. The hill on which the house of Abinadab was located was probably a cultic place (2 Sam. 6:3). Introduce Zadok as the son of Eleazer, coming from the ark-priesthood immediately succeeding the Eli-priesthood.
Diamond Dust
Diamond dust is our lives that shine through the reflection of the Father’s radiance. The realities we experience here and the greater eternal perspectives to which our assumptions that we take for granted. Like our ‘golden years’ would be prospers and healthy. Aging is not for the weak hearted! Why does the body seem to be falling apart causing suffering?
Recognizing that aging is inevitable in all our lives, and that while it can destroy us, it often serves to make us stronger, good can come out of our darkest hours.
During this time we can learn more about Y’Shua, and the experience, if we allow it to, can help us grow. Aging will also give us empathy and understanding for others who walk similar paths.
Throughout life one experiences various kinds of pain whether it is physical, emotional, mental or spiritual. Illnesses affect our relationships, our mental well-being and our emotional state. All this is preparing us for aging and growing fragile and weak that we may glorify the Father.
A lot of us are innocent victims of somebody else’s choices. It is our failure to accept responsibility, to need something to blame for bad things that happen. A sense of entitlement has taken the place of a sense of responsibility.
Unfortunately, a lot of our aging is the consequence of our own mistakes. In our youth maybe we did not take as good of care of our own bodies as we should have, exercise often, eat right and get enough rest. We made the wrong choices and we reap what we sow and have to pay its consequences. And example in my own life is the most difficult physical suffering was when I had surgery in my golden years. I had surgery for a very large hiatal hernil on top of my stomach. I was in excruciating pain. The very word excruciating derives from ‘crucify,’ the most horrifying kind of pain. This pain was agonizing for me for they couldn’t do much because if they gave me medicine for the pain, my lungs may stop functioning due to years of smoking.
We are to be like Y’Shua in ALL ways, we just don’t think of His ‘suffering part’. Many have suffered for His cause, and may G-d enable those who suffer in the will of G-d to allow Him to have the first and last word in all we are called to suffer.
Sometimes what we’re facing with aging can be so overwhelming and discouraging that we almost forget we’re not alone. During this time we should be clinging to G-d more, seeking His wisdom, trusting Him not to waste any experience but to somehow use it for some good and lasting purpose.
The aging we feel is not for nothing. The tears we shed are not wasted. The losses we know will be redeemed and our mourning will be turned to laughter, if we just hang in there.
Isn’t it foolish when we stumble attempting to carry the weight of the world on our shoulders instead of casting our cares on Him because He cares for Us? Aging was all in His glorious plan, we need to stop complaining and learn to flow with it gracefully!
G-d works through all things for the good of those who love Him, according to His purposes.
We were promised a great Comforter, and He has come to use every pain, failure, and setback and lost for our ultimate and eternal good.
All things we go through in our live time are like diamond dust that floats towards heaven. Little sparkles of our lives that shine for His glory, that were chipped away to His perfection. Aging can be beautiful with the promise of eternal life after we have ran the race.
First Internal Messianic Dissension
[Acts 15:1] And certain men which came down from Judaea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved.
The council is considering the question of non-Jews conversion to Judaism, what are to be the requirements?
The account which follows is a record of the first internal dissension which occurred in the Messianic church. The history is particularly important, as it is the record of the first unhappy debate which arose in the bosom of the Messianic church. It is further important, as it shows the manner in which such controversies were settled in apostolic times; and as it established some very important principles respecting the infinity of the religious rites of the Jews.
Came down from Judaea - To Antioch, and to the regions neighboring, which had been visited by the apostles in verse 23. Judea was a high and hilly region; and going from that toward the level countries adjacent to the sea, was represented to be descending or going down.
Taught the brethren - That is, Gentiles. They endeavored to convince them of the necessity of keeping the Laws of Moses.
Except ye be circumcised - This was the leading or principal rite of the Jewish religion. It was indispensable to the name and privileges of a Jew. Proselytes to their religion were circumcised as well as native-born Jews, and they held it to be indispensable to salvation. It is evident, from this, that Paul and Barnabas had dispensed with this rite in regard to the Gentile converts, and that they intended to found the Christian church on the principle that the Jewish ceremonies were to cease. When, however, it was necessary to conciliate the minds of the Jews and to prevent contention, Paul did not hesitate to practice circumcision, 16:3.
After the manner of Moses - According to the custom which Moses commanded; according to the Mosaic ritual. Remember Moses got his instructions from G-d.
Ye cannot be saved - The Jews regarded this as indispensable to salvation. The grounds on which they would press it on the attention of Gentile converts would be very reasonable, and such as would produce much embarrassment, for:
1. It would be maintained that the Laws of Moses were the Laws of G-d, and were therefore unchangeable.
2. It would doubtless be maintained that the religion of the Messiah was only a completing and perfecting of the Jewish religion; that it was designed simply to carry out its principles according to the promises, and not to subvert and destroy anything that had been established by Divine authority.
3. It is usually not difficult to perplex and embarrass young converts with questions of modes, and rites, and forms of religion; and it is not uncommon that a revival is followed by some contention just like this. Opposing sects urge the claims of their peculiar rites, and seek to make proselytes, and introduce contention and strife into an otherwise peaceful and happy Messianic community.
The question whether the ceremonial Laws of Moses were binding on Gentile converts did it have to do with salvation or was it a sign of being separated as His chosen people?
This debate takes many twist and turns so I will give you the results in smaller steps – to be continued:
The council is considering the question of non-Jews conversion to Judaism, what are to be the requirements?
The account which follows is a record of the first internal dissension which occurred in the Messianic church. The history is particularly important, as it is the record of the first unhappy debate which arose in the bosom of the Messianic church. It is further important, as it shows the manner in which such controversies were settled in apostolic times; and as it established some very important principles respecting the infinity of the religious rites of the Jews.
Came down from Judaea - To Antioch, and to the regions neighboring, which had been visited by the apostles in verse 23. Judea was a high and hilly region; and going from that toward the level countries adjacent to the sea, was represented to be descending or going down.
Taught the brethren - That is, Gentiles. They endeavored to convince them of the necessity of keeping the Laws of Moses.
Except ye be circumcised - This was the leading or principal rite of the Jewish religion. It was indispensable to the name and privileges of a Jew. Proselytes to their religion were circumcised as well as native-born Jews, and they held it to be indispensable to salvation. It is evident, from this, that Paul and Barnabas had dispensed with this rite in regard to the Gentile converts, and that they intended to found the Christian church on the principle that the Jewish ceremonies were to cease. When, however, it was necessary to conciliate the minds of the Jews and to prevent contention, Paul did not hesitate to practice circumcision, 16:3.
After the manner of Moses - According to the custom which Moses commanded; according to the Mosaic ritual. Remember Moses got his instructions from G-d.
Ye cannot be saved - The Jews regarded this as indispensable to salvation. The grounds on which they would press it on the attention of Gentile converts would be very reasonable, and such as would produce much embarrassment, for:
1. It would be maintained that the Laws of Moses were the Laws of G-d, and were therefore unchangeable.
2. It would doubtless be maintained that the religion of the Messiah was only a completing and perfecting of the Jewish religion; that it was designed simply to carry out its principles according to the promises, and not to subvert and destroy anything that had been established by Divine authority.
3. It is usually not difficult to perplex and embarrass young converts with questions of modes, and rites, and forms of religion; and it is not uncommon that a revival is followed by some contention just like this. Opposing sects urge the claims of their peculiar rites, and seek to make proselytes, and introduce contention and strife into an otherwise peaceful and happy Messianic community.
The question whether the ceremonial Laws of Moses were binding on Gentile converts did it have to do with salvation or was it a sign of being separated as His chosen people?
This debate takes many twist and turns so I will give you the results in smaller steps – to be continued:
The folly of idol makers
The sacred writers are generally large and eloquent upon the subject of idolatry; they treat it with great severity, and set forth the absurdity of it in the strongest light. But the passage of Isaiah 44 far exceeds anything that ever was written upon the subject, in force of argument, energy of expression, and elegance of composition.
Those who make an image, all of them are useless, and their precious things shall not profit; they are their own witnesses; they neither see nor know, that they may be ashamed. Who would form a idol or mold an image that profits him nothing? Surely all his companions would be ashamed; and the workmen, they are mere men. Let them all be gathered together, let them stand up; yet they shall fear, they shall be ashamed together. The blacksmith with the tongs works one in the coals, fashions it with hammers, and works it with the strength of his arms. Even so, he is hungry, and his strength fails; he drinks no water and is faint. The craftsman stretches out his rule, he marks one out with chalk; he fashions it with a plane, he marks it out with the compass, and makes it like the figure of a man, according to the beauty of a man, that it may remain in the house. He cuts down cedars for himself, and takes the cypress and the oak; he secures it for himself among the trees of the forest. He plants a pine, and the rain nourishes it. Then it shall be for a man to burn, for he will take some of it and warm himself; yes, he kindles it and bakes bread; indeed he makes a god and worships it; he makes it a carved image, and falls down to it. He burns half of it in the fire; with this half he eats meat; he roasts a roast, and is satisfied. He even warms himself and says, "Ah! I am warm, I have seen the fire." And the rest of it he makes into a god, his carved image. He falls down before it and worships it, prays to it and says, "Deliver me, for you are my god!" They do not know nor understand; for He has shut their eyes, so that they cannot see, and their hearts, so that they cannot understand. And no one considers in his heart, nor is there knowledge nor understanding to say, "I have burned half of it in the fire, yes, I have also baked bread on its coals; I have roasted meat and eaten it; and shall I make the rest of it an abomination? Shall I fall down before a block of wood?" He feeds on ashes; a deceived heart has turned him aside; and he cannot deliver his soul, nor say, "Is there not a lie in my right hand?
And such passages as these are added in such cases to give an account of the abnormal madness of sinners herein; because, as they willfully shut their own eyes, and harden their own hearts, so G-d judicially blinds and hardens them, and gives them up to believe lies, and then it is no wonder if they fall into such dotages.
If the foolishness of the alternative wasn't enough, G-d gives His people many more reasons to trust and love Him: I have formed you . . . you are My servant . . . you will not be forgotten by Me . . . I have blotted out, like a thick cloud, your transgressions . . . I have redeemed you. Any one of these would be reason enough, but combined, they are overwhelming.
Sing, O heavens, for the L-RD has done it! This is the only logical reaction to seeing who G-d is. And if G-d's people won't do it, then creation itself will (Shout, you lower parts of the earth; break into singing, you mountains).
Those who make an image, all of them are useless, and their precious things shall not profit; they are their own witnesses; they neither see nor know, that they may be ashamed. Who would form a idol or mold an image that profits him nothing? Surely all his companions would be ashamed; and the workmen, they are mere men. Let them all be gathered together, let them stand up; yet they shall fear, they shall be ashamed together. The blacksmith with the tongs works one in the coals, fashions it with hammers, and works it with the strength of his arms. Even so, he is hungry, and his strength fails; he drinks no water and is faint. The craftsman stretches out his rule, he marks one out with chalk; he fashions it with a plane, he marks it out with the compass, and makes it like the figure of a man, according to the beauty of a man, that it may remain in the house. He cuts down cedars for himself, and takes the cypress and the oak; he secures it for himself among the trees of the forest. He plants a pine, and the rain nourishes it. Then it shall be for a man to burn, for he will take some of it and warm himself; yes, he kindles it and bakes bread; indeed he makes a god and worships it; he makes it a carved image, and falls down to it. He burns half of it in the fire; with this half he eats meat; he roasts a roast, and is satisfied. He even warms himself and says, "Ah! I am warm, I have seen the fire." And the rest of it he makes into a god, his carved image. He falls down before it and worships it, prays to it and says, "Deliver me, for you are my god!" They do not know nor understand; for He has shut their eyes, so that they cannot see, and their hearts, so that they cannot understand. And no one considers in his heart, nor is there knowledge nor understanding to say, "I have burned half of it in the fire, yes, I have also baked bread on its coals; I have roasted meat and eaten it; and shall I make the rest of it an abomination? Shall I fall down before a block of wood?" He feeds on ashes; a deceived heart has turned him aside; and he cannot deliver his soul, nor say, "Is there not a lie in my right hand?
And such passages as these are added in such cases to give an account of the abnormal madness of sinners herein; because, as they willfully shut their own eyes, and harden their own hearts, so G-d judicially blinds and hardens them, and gives them up to believe lies, and then it is no wonder if they fall into such dotages.
If the foolishness of the alternative wasn't enough, G-d gives His people many more reasons to trust and love Him: I have formed you . . . you are My servant . . . you will not be forgotten by Me . . . I have blotted out, like a thick cloud, your transgressions . . . I have redeemed you. Any one of these would be reason enough, but combined, they are overwhelming.
Sing, O heavens, for the L-RD has done it! This is the only logical reaction to seeing who G-d is. And if G-d's people won't do it, then creation itself will (Shout, you lower parts of the earth; break into singing, you mountains).
Hard-Hearted
[Isa. 43:25] I, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins.
[26] Put me in remembrance: let us plead together: declare thou, that thou mayest be justified.
“You have been weary of Me,” says the Father. In the flesh, sometimes we regard serving and obeying the L-RD as a weary thing. We feel it is such a burden to serve G-d. We think we are so bad off following His ways, and feel so oppressed and afflicted. Sometimes people say, "I just need to take a break," and essentially mean that they need to take a break from the Father!
When we feel like this, it is certain evidence that we are not in step with G-d, and the true nature of His Son. He said, “ Come to Me, all you who labor and are heavy laden, and I will give you rest. Take My yoke upon you and learn from Me, for I am gentle and lowly in heart, and you will find rest for your souls. For My yoke is easy and My burden is light.” (Matthew 11:28-30) If following G-d always seems like some great, weary burden - then you really aren't following Him.
G-d like this, it often shows in our giving, and in immorality (you have burdened Me with your sins). When they did bring offerings, they simply went through the motions of worship, and so G-d did not consider their empty sacrifices to be true sacrifices at all.]
G-d's people who felt "burnt out," burdened, and weary on G-d. G-d replies to them, "You feel burdened? You feel weary? Try being Me! You have burdened Me with your sins, you have wearied Me with your iniquities.”
What will G-d do with such a hard-hearted people? He will forgive them at the earliest opportunity. He will forget their sins. Despite all the sin and disregard for G-d, He still loves His people, and longs for their humble return.
Pastors and Scholars are of disobedience too: for their teachers had transgressed against G-d, were guilty of gross scandalous sins, and the people, no doubt, would learn to do as they did. It is ill with a people when their leaders cause them to err, and their teachers, who should reform them, corrupt them, I brought ruin both upon church and state. I gave them up to reproach, to correct them for what was amiss”. The dishonor which men at any time do us should humble us for the dishonour we have done to G-d; and we must bear it patiently because we suffer it justly, and must acknowledge that to us belongs confusion.
G-d says to His people, "Do you want to justify yourself? Then do it. Present your best case." But no matter what you say on you behalf, G-d has a stronger argument against you: Your first father sinned. "You are a child of Adam, and his sin has infected the whole human race, including yourself. You are sinner through and through from birth. Stop trying to justify yourself and humbly look to Me for salvation.”
"If you have any thing to say in your own justification, any thing to offer for the sake of which you should be pardoned, and not for My sake, put Me in remembrance of it. I will give you leave to plead your own cause with Me; declare what your merits are, that you may be justified by them."
[26] Put me in remembrance: let us plead together: declare thou, that thou mayest be justified.
“You have been weary of Me,” says the Father. In the flesh, sometimes we regard serving and obeying the L-RD as a weary thing. We feel it is such a burden to serve G-d. We think we are so bad off following His ways, and feel so oppressed and afflicted. Sometimes people say, "I just need to take a break," and essentially mean that they need to take a break from the Father!
When we feel like this, it is certain evidence that we are not in step with G-d, and the true nature of His Son. He said, “ Come to Me, all you who labor and are heavy laden, and I will give you rest. Take My yoke upon you and learn from Me, for I am gentle and lowly in heart, and you will find rest for your souls. For My yoke is easy and My burden is light.” (Matthew 11:28-30) If following G-d always seems like some great, weary burden - then you really aren't following Him.
G-d like this, it often shows in our giving, and in immorality (you have burdened Me with your sins). When they did bring offerings, they simply went through the motions of worship, and so G-d did not consider their empty sacrifices to be true sacrifices at all.]
G-d's people who felt "burnt out," burdened, and weary on G-d. G-d replies to them, "You feel burdened? You feel weary? Try being Me! You have burdened Me with your sins, you have wearied Me with your iniquities.”
What will G-d do with such a hard-hearted people? He will forgive them at the earliest opportunity. He will forget their sins. Despite all the sin and disregard for G-d, He still loves His people, and longs for their humble return.
Pastors and Scholars are of disobedience too: for their teachers had transgressed against G-d, were guilty of gross scandalous sins, and the people, no doubt, would learn to do as they did. It is ill with a people when their leaders cause them to err, and their teachers, who should reform them, corrupt them, I brought ruin both upon church and state. I gave them up to reproach, to correct them for what was amiss”. The dishonor which men at any time do us should humble us for the dishonour we have done to G-d; and we must bear it patiently because we suffer it justly, and must acknowledge that to us belongs confusion.
G-d says to His people, "Do you want to justify yourself? Then do it. Present your best case." But no matter what you say on you behalf, G-d has a stronger argument against you: Your first father sinned. "You are a child of Adam, and his sin has infected the whole human race, including yourself. You are sinner through and through from birth. Stop trying to justify yourself and humbly look to Me for salvation.”
"If you have any thing to say in your own justification, any thing to offer for the sake of which you should be pardoned, and not for My sake, put Me in remembrance of it. I will give you leave to plead your own cause with Me; declare what your merits are, that you may be justified by them."
Forsake & Forget
[Isa. 43:18] Remember ye not the former things, neither consider the things of old.
Do not remember the former things - As Isaiah writes prophetically to Israel, they were mired in the desperate circumstances of captivity and exile. G-d wants to put their eyes on the new work He will do, so it begins with a reminder to not remember the former things. If they are stuck in the failure and sin and discouragement of the past, they will never go forward to the new thing G-d has for them.
It is a fascinating - and instructive - switch between 16-17 and 18. Israel is told to look to the past by remembering the great things G-d did for them at the Red Sea. But in 18, they are told, Do not remember the former things, nor consider the things of old. This shows us that there is a sense in which we must remember the past, in terms of G-d's great work on our behalf. There is also a sense in which we must forsake and forget the past, with all its discouragement and defeat, and move on to what G-d has for us in the future.
[19] Behold, I will do a new thing; now it shall spring forth; shall ye not know it?
Behold, I will do a new thing - Staying stuck in the past can keep us from the new thing G-d wants to do. If Israel stayed stuck in the discouragement and seduction of Babylon, they would never look for the new thing of release from exile.
Are you stuck in the past discouragements?
We can be tossed about by every wind of doctrine. But we can also error on the other side of the balance, and work against the new thing G-d wants to do.
Shall you not know it? G-d asks the same question today. "Will you stay in step with My Spirit? When He leads into something new, shall you not know it?"
Often, when G-d makes a promise, we worry about the details or the obstacles for the fulfillment of the promise. G-d replies to us "Don't worry about it at all. I will even make a road in the wilderness. I have resources and plans you don't know about. Leave those problems to Me.”
They shall declare My praise - This is part of fulfilling the purpose G0-d created us for, as mentioned in Isaiah 43:7 (Whom I created for My glory). When we declare our praise for G-d, we are giving Him glory, and fulfilling one of the purposes we were created for.
What is the ground and reason G-d’s pardon? It is not for the sake of any thing in us, but for His own sake, for His mercies'-sake, His promise-sake, and especially for His Son's sake, and that He may Himself be glorified in it.
None can forgive sin but G-d only, and He will do it; it is His settled resolution. He will do it willingly and with delight; it is His pleasure; it is His honor; so He is pleased to reckon it.
Let go of past hurts and pains, leave it in His hands and move into His glorious plans for you!
Do not remember the former things - As Isaiah writes prophetically to Israel, they were mired in the desperate circumstances of captivity and exile. G-d wants to put their eyes on the new work He will do, so it begins with a reminder to not remember the former things. If they are stuck in the failure and sin and discouragement of the past, they will never go forward to the new thing G-d has for them.
It is a fascinating - and instructive - switch between 16-17 and 18. Israel is told to look to the past by remembering the great things G-d did for them at the Red Sea. But in 18, they are told, Do not remember the former things, nor consider the things of old. This shows us that there is a sense in which we must remember the past, in terms of G-d's great work on our behalf. There is also a sense in which we must forsake and forget the past, with all its discouragement and defeat, and move on to what G-d has for us in the future.
[19] Behold, I will do a new thing; now it shall spring forth; shall ye not know it?
Behold, I will do a new thing - Staying stuck in the past can keep us from the new thing G-d wants to do. If Israel stayed stuck in the discouragement and seduction of Babylon, they would never look for the new thing of release from exile.
Are you stuck in the past discouragements?
We can be tossed about by every wind of doctrine. But we can also error on the other side of the balance, and work against the new thing G-d wants to do.
Shall you not know it? G-d asks the same question today. "Will you stay in step with My Spirit? When He leads into something new, shall you not know it?"
Often, when G-d makes a promise, we worry about the details or the obstacles for the fulfillment of the promise. G-d replies to us "Don't worry about it at all. I will even make a road in the wilderness. I have resources and plans you don't know about. Leave those problems to Me.”
They shall declare My praise - This is part of fulfilling the purpose G0-d created us for, as mentioned in Isaiah 43:7 (Whom I created for My glory). When we declare our praise for G-d, we are giving Him glory, and fulfilling one of the purposes we were created for.
What is the ground and reason G-d’s pardon? It is not for the sake of any thing in us, but for His own sake, for His mercies'-sake, His promise-sake, and especially for His Son's sake, and that He may Himself be glorified in it.
None can forgive sin but G-d only, and He will do it; it is His settled resolution. He will do it willingly and with delight; it is His pleasure; it is His honor; so He is pleased to reckon it.
Let go of past hurts and pains, leave it in His hands and move into His glorious plans for you!
Potential Obstacles
Isa. 43: Fear not: for I have redeemed thee, I have called thee by thy name
G-d tells us once again to fear not it is a command, accompanied by promises. By outward circumstances people had reason to be afraid. G-d points us past the present circumstances to both this command and promise.
His ownership is personal, because He says I have called you by your name. His ownership is certain; because He seals it by saying you are mine. Knowing we belong to G-d is a wonderful answer to fear. We can know that He holds us, protects us, guards us, and cares for us. We can know that He would not have created, redeemed, and called us unless He intended to finish His work in us. How can we be afraid when we know this G-d is for us, is looking out for our interests?
When you pass through the waters, I will be with you - Through any potential obstacle, G-d will be with us. Deep waters? I will be with you. Must you walk through the fire? Then you shall not be burned. When G-d is with us, He is for us, and who can be against us?
Trials are inevitable; it doesn't say if you pass through the waters, it says when you pass through the waters. The text doesn't say, "When you walk on a luxurious padded carpet, I will be with you." It says G-d will be with us in the toughest of circumstances. Trials are varied; sometimes we face waters, sometimes rivers, and sometimes fire. Floods overwhelm, fires consume.
"Walking is the pace at which you go when you are not in a hurry, when you are not concerned or alarmed. When you are not burdened or anxious, then you walk. 'He that believeth shall not make haste' (Isaiah 29:16)."
He loves us! We are precious in His sight! This is an Old Testament example of the truth in John 3:16.
Whom I have created for My glory means that G-d not only has created us, but that He has created us for a purpose. If we have no Creator, then we are purposeless; but G-d has created us and He did it for a purpose, creating us for His glory. This means that when we are glorifying G-d, we are fulfilling the purpose we were created for, and will therefore be the most happy and fulfilled.
"You are My witnesses," says the Father, "And My servant whom I have chosen, that you may know and believe Me, and understand that I am He. Before Me there was no G-d formed, nor shall there be after Me. I, even I, am the L-RD, and besides Me there is no savior. I have declared and saved, I have proclaimed, and there was no foreign idol among you; therefore you are My witnesses," says G-d, "that I am G-d. Indeed before the day was, I am He; and there is no one who can deliver out of My hand; I work, and who will reverse it?"
You are My witnesses, G-d's people had witnessed the greatness of G-d. Remember the great things G-d had done for you and you would see each wonderful work of His as a witness to the truth that He is the only true G-d! We should all be witnesses to the saving, rescuing, and healing work of the Father! Look at the positive not the negative.
Indeed, before the day was, I am He – G-d's credentials go beyond His saving work on behalf of His people. He comes before time itself. Before there was ever a day, G-d was. So His strength is infinitely greater than anyone else's; He can rightly say there is no one who can deliver out of My hand. When G-d does something, no one will reverse it.
Prov. 3:25-26 Do not be afraid of sudden terror or of the ruin of the wicked, when it comes, for the L-RD will be your confidence and will keep your foot from being caught. Prov. 1: 33 but whoever listens to Me will dwell secure and will be at ease, without dread of disaster. Isa. 41: 10.13 fear not, for I am with you; be not dismayed, for I am your G-d;
I will strengthen you, I will help you, I will uphold you with my righteous right hand. For I, the L-RD your G-d, hold your right hand; it is I who say to you, “Fear not, I am the one who helps you." Ps. 46:1-2 G-d is our refuge and strength, a very present help in trouble. Therefore we will not fear though the earth gives way, though the mountains be moved into the heart of the sea, 2 Tim. 1:7 for G-d gave us a spirit not of fear but of power and love and self-control.
Deut. 31:8 It is the L-RD who goes before you. He will be with you; He will not leave you or forsake you. Do not fear or be dismayed,"
Heb. 13:6 So we can confidently say, “The L-rd is my helper; I will not fear; what can man do to me?” Through the trials of life we face and go through many potential obstacles, but we are not to fear for He is with us every step of the way of our training and equipping us to be all we can be for His glory.
G-d tells us once again to fear not it is a command, accompanied by promises. By outward circumstances people had reason to be afraid. G-d points us past the present circumstances to both this command and promise.
His ownership is personal, because He says I have called you by your name. His ownership is certain; because He seals it by saying you are mine. Knowing we belong to G-d is a wonderful answer to fear. We can know that He holds us, protects us, guards us, and cares for us. We can know that He would not have created, redeemed, and called us unless He intended to finish His work in us. How can we be afraid when we know this G-d is for us, is looking out for our interests?
When you pass through the waters, I will be with you - Through any potential obstacle, G-d will be with us. Deep waters? I will be with you. Must you walk through the fire? Then you shall not be burned. When G-d is with us, He is for us, and who can be against us?
Trials are inevitable; it doesn't say if you pass through the waters, it says when you pass through the waters. The text doesn't say, "When you walk on a luxurious padded carpet, I will be with you." It says G-d will be with us in the toughest of circumstances. Trials are varied; sometimes we face waters, sometimes rivers, and sometimes fire. Floods overwhelm, fires consume.
"Walking is the pace at which you go when you are not in a hurry, when you are not concerned or alarmed. When you are not burdened or anxious, then you walk. 'He that believeth shall not make haste' (Isaiah 29:16)."
He loves us! We are precious in His sight! This is an Old Testament example of the truth in John 3:16.
Whom I have created for My glory means that G-d not only has created us, but that He has created us for a purpose. If we have no Creator, then we are purposeless; but G-d has created us and He did it for a purpose, creating us for His glory. This means that when we are glorifying G-d, we are fulfilling the purpose we were created for, and will therefore be the most happy and fulfilled.
"You are My witnesses," says the Father, "And My servant whom I have chosen, that you may know and believe Me, and understand that I am He. Before Me there was no G-d formed, nor shall there be after Me. I, even I, am the L-RD, and besides Me there is no savior. I have declared and saved, I have proclaimed, and there was no foreign idol among you; therefore you are My witnesses," says G-d, "that I am G-d. Indeed before the day was, I am He; and there is no one who can deliver out of My hand; I work, and who will reverse it?"
You are My witnesses, G-d's people had witnessed the greatness of G-d. Remember the great things G-d had done for you and you would see each wonderful work of His as a witness to the truth that He is the only true G-d! We should all be witnesses to the saving, rescuing, and healing work of the Father! Look at the positive not the negative.
Indeed, before the day was, I am He – G-d's credentials go beyond His saving work on behalf of His people. He comes before time itself. Before there was ever a day, G-d was. So His strength is infinitely greater than anyone else's; He can rightly say there is no one who can deliver out of My hand. When G-d does something, no one will reverse it.
Prov. 3:25-26 Do not be afraid of sudden terror or of the ruin of the wicked, when it comes, for the L-RD will be your confidence and will keep your foot from being caught. Prov. 1: 33 but whoever listens to Me will dwell secure and will be at ease, without dread of disaster. Isa. 41: 10.13 fear not, for I am with you; be not dismayed, for I am your G-d;
I will strengthen you, I will help you, I will uphold you with my righteous right hand. For I, the L-RD your G-d, hold your right hand; it is I who say to you, “Fear not, I am the one who helps you." Ps. 46:1-2 G-d is our refuge and strength, a very present help in trouble. Therefore we will not fear though the earth gives way, though the mountains be moved into the heart of the sea, 2 Tim. 1:7 for G-d gave us a spirit not of fear but of power and love and self-control.
Deut. 31:8 It is the L-RD who goes before you. He will be with you; He will not leave you or forsake you. Do not fear or be dismayed,"
Heb. 13:6 So we can confidently say, “The L-rd is my helper; I will not fear; what can man do to me?” Through the trials of life we face and go through many potential obstacles, but we are not to fear for He is with us every step of the way of our training and equipping us to be all we can be for His glory.
Laconia
Acts 14: The gods are come down to us in the likeness of men.The entire region was idolatrous. The idols which were worshipped there were those which were worshipped throughout Greece. Many of their idols were heroes, whom they worshipped after they were dead. It was common among them to suppose that the idols appeared to men in human form. The poems are filled with accounts of such appearances; and the only way in which they supposed the idols to take knowledge of human affairs, and to aid men, was by their personally appearing in this form.
And they called Barnabas, Jupiter - Jupiter was represented as the most powerful of all the idols of the ancients. He was represented as the son of Saturn and Ops, and was educated in a cave on Mount Ida, in the island of Crete. The worship of Jupiter was almost universal. He was the Ammon of Africa, the Belus of Babylon, and the Osiris of Egypt. His common appellation was, the father of idols and men. He was usually represented as sitting upon a golden or an ivory throne, holding in one hand a thunderbolt, and in the other a sceptre of cypress. His power was supposed to extend over other idols; and everything was subservient to his will, except the fates. There is the most abundant proof that he was worshipped in the region of Lycaonia, and throughout Asia Minor. There was, besides, a fable among the inhabitants of Lycaonia that Jupiter and Mercury had once visited that place, and had been received by Philemon.
And Paul, Mercarius - Mercury, called by the Greeks Hermes, was a celebrated idol of antiquity. No less than five of this name is mentioned by Cicero. The most celebrated was the son of Jupiter and Msia. He was the messenger of the idols, and of Jupiter in particular; he was the patron of travelers and shepherds; he conducted the souls of the dead into the infernal regions; and he presided over orators, and declaimers, and merchants; and he was also the idol of thieves, pickpockets, and all dishonest persons. He was regarded as the idol of expressiveness and as light, rapid, and quick in his movements. The conjecture of Chrysostom is, that Barnabas was a large, athletic man, and was hence taken for Jupiter; and Paul was small in his person, and was hence supposed to be Mercury.In the city of Jupiter the image of Jupiter stood in front near the gates, for the city was under the protection of their idol.
They brought two oxen, one to be sacrificed to each (Barnabas and Paul). It was common to sacrifice bullocks to Jupiter. The victims of sacrifice were usually decorated with ribands and chaplets of flowers. The gates of the city, where were the images or temple of the idols.
Lystra , ancient city of Lycaonia, S Asia Minor the modern Konya, Turkey.
22…..continue in the faith, and that we must through much tribulation
That it is fit or proper that we should. Not that it is in itself fixed by any fatal necessity; but that such is the nature of religion, and such the wickedness and opposition of the world, that it will happen. We are not to expect that it will be otherwise. We are to calculate on it when we become Believers.
It is necessary to wean us from the world; to keep before one's mind the great truth, that we have here "no continuing city, and no abiding place. The trial here, makes us pant for a world of rest. The opposition of sinners makes us desire that world where the wicked shall cease from troubling, and where there shall be eternal friendship and peace.
When we are persecuted and afflicted, we may remember that it has been the lot of Believers from the beginning. We tread a path that has been watered by the tears of the saints, and rendered sacred by the shedding of the best blood on the earth.
Congregation Broken Up
Paul in his travels, preached the gospel first to the Jews, the people of G-d, offering them pardon through their own Messiah; and, when they rejected it, turned to the Gentiles.
[Acts 13:42] And when the Jews were gone out of the synagogue, the Gentiles besought that these words might be preached to them the next sabbath.
And when the Jews - There is a great variety in the Mss. on this verse; and in the ancient versions, "And when they were gone out, they besought them that these words might be spoken," The Syriac reads it, "When they departed from them, they sought from them that these words might be spoken to them on another Sabbath." The Arabic, "Some of the synagogue of the Jews asked of them that they would exhort the Gentiles with them," etc. If these readings be correct, then the meaning is that some of the Jews exhorted the apostles to proclaim these truths at some other time; particularly to the Gentiles. The MSS. greatly vary in regard to the passage, and it is perhaps impossible to determine the true reading. If the present reading in the English translation is to be regarded as genuine--of which, however, there is very little evidence--the meaning is, that a part of the Jews, perhaps a majority of them, rejected the message, and went out, though many of them followed Paul and Barnabas.
The Gentiles besought - The expression is that Paul besought the Gentiles.
The next Sabbath - The margin has probably the correct rendering of the passage. The meaning of the verse is that a wish was expressed that these doctrines might be repeated to them in the intermediate time before the next Sabbath.
[43] Now when the congregation was broken up, many of the Jews and religious proselytes followed Paul and Barnabas: who, speaking to them, persuaded them to continue in the grace of God.
There were some of the Jews that were so incensed against the preaching of the gospel, not to the Gentiles, but to themselves, that they would not bear to hear it, but went out of the Synagogue while Paul was preaching, in contempt of him and his doctrine, and to the disturbance of the congregation. They went out of the Synagogue, not only to show that they did not believe the gospel, but because they were resolved they would not, and therefore got out of the hearing of those things that had a tendency to convince them.
The Gentiles were as willing to hear the gospel that they begged:
1. That the same offer might be made to them that was made to the Jews. Paul in this sermon had brought the word of salvation to the Jews and proselytes, but had taken no notice of the Gentiles; and therefore they begged that forgiveness of sins through the Messiah might be preached to them, as it was to the Jews.
2. That the same instructions might be given to them. They had heard the doctrine of Messiah, but did not understand it at the first hearing, nor could they remember all that they had heard, and therefore they begged it might be preached to them again.
There were some, nay, there were many, both of Jews and proselytes, that were wrought upon by the preaching of the gospel. Those who aggravated the matter of the Jews' rejection by the preaching of the gospel, cried out, as is usual in such cases, "They have cast away, and cast off, all the people of G-d." "Nay," says Paul, "it is not so; for abundance of the Jews have embraced the Messiah, and are taken in;" himself for one, Romans 11:1, 5. So it was here: Many of the Jews and religious proselytes followed Paul and Barnabas, and received further instructions and encouragement from them:
1. They submitted to the grace of G-d, and were admitted to the benefit and comfort of it, which is implied in their being exhorted to continue in it. They followed Paul and Barnabas; they became their disciples, or rather the students of the Messiah, whose agents they were. Those that join themselves to Messiah will join themselves to his ministers, and follow them. And Paul and Barnabas, though they were sent to the Gentiles, yet bade those of the Jews welcome that were willing to come under their instructions, such hearty well-wishers were they to all the Jews and their friends, if they pleased.
2. They were exhorted and encouraged to persevere herein: Paul and Barnabas, speaking to them with all the freedom and friendship imaginable, persuaded them to continue in the grace of G-d, to hold fast that which they had received, to continue in their belief of the gospel of grace, their dependence upon the Spirit of grace, and their attendance upon the means of grace. And the grace of G-d shall not be wanting to those who thus continue in it, but they remained them G-d is a just G-d and they are accountable for their actions.
The word judge here does not mean they expressed such an opinion, by their conduct they condemned themselves. Sinners by their conduct do in fact condemn themselves, and show that they are not only unfit to be saved, but that they have advanced so far in wickedness that there is no hope of their salvation, and no propriety in offering them, any farther, eternal life.
Paul choose to turn to the Gentiles, himself.
[47] For so hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth.
For so - Paul, as usual, appeals to the Scriptures in order to justify his course. He here appeals to the Old Testament, rather than to the command of the Savior, because the Jews recognized the authority of their own Scriptures, while they would have turned in scorn from the command of Y’Shua of Nazareth.
I have set thee - This passage is found in Isaiah 49:6. That it refers to the Messiah there can be no doubt. From the fortieth chapter of Isaiah to the end of the prophecies, Isaiah had a primary and main reference to the times of the Messiah.
Of the Gentiles - This was in accordance with the uniform doctrines of Isaiah, Isaiah 42:1; 44:3; 60:3, 5, 16; 61:6, 9; 62:2; 66:12. Comp. Romans 15:9-12.
For salvation - To save sinners. Unto the ends of the earth, to all lands; in all nations
[48] And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life believed.
When the Gentiles heard this - Heard that the gospel was to be preached to them. for the purpose of salvation.
They glorified the word of the L-rd - They honored it as a message from G-d; they recognized and received it as the word of G-d. The expression conveys the idea of praise on account of it, and of reverence for the message as the word of G-d.
And as many as were ordained - it refers to the doctrine of election-- to G-d's ordaining men to eternal. They were then inclined by an influence from without themselves, or so disposed as to embrace eternal life. It refers not to an eternal decree, but that then there was such an influence as to dispose them, or incline them, to lay hold on salvation. This implies the doctrine of election. It was in fact that doctrine expressed. It was nothing but G-d's disposing them to embrace eternal life. And that He does this according to a plan in His own mind--a plan which is unchangeable as G-d Himself is unchangeable--is clear from the Scriptures.
[49] And the word of the Lord was published throughout all the region.
The split is not complete yet between the Messianic and Christianity.
[Acts 13:42] And when the Jews were gone out of the synagogue, the Gentiles besought that these words might be preached to them the next sabbath.
And when the Jews - There is a great variety in the Mss. on this verse; and in the ancient versions, "And when they were gone out, they besought them that these words might be spoken," The Syriac reads it, "When they departed from them, they sought from them that these words might be spoken to them on another Sabbath." The Arabic, "Some of the synagogue of the Jews asked of them that they would exhort the Gentiles with them," etc. If these readings be correct, then the meaning is that some of the Jews exhorted the apostles to proclaim these truths at some other time; particularly to the Gentiles. The MSS. greatly vary in regard to the passage, and it is perhaps impossible to determine the true reading. If the present reading in the English translation is to be regarded as genuine--of which, however, there is very little evidence--the meaning is, that a part of the Jews, perhaps a majority of them, rejected the message, and went out, though many of them followed Paul and Barnabas.
The Gentiles besought - The expression is that Paul besought the Gentiles.
The next Sabbath - The margin has probably the correct rendering of the passage. The meaning of the verse is that a wish was expressed that these doctrines might be repeated to them in the intermediate time before the next Sabbath.
[43] Now when the congregation was broken up, many of the Jews and religious proselytes followed Paul and Barnabas: who, speaking to them, persuaded them to continue in the grace of God.
There were some of the Jews that were so incensed against the preaching of the gospel, not to the Gentiles, but to themselves, that they would not bear to hear it, but went out of the Synagogue while Paul was preaching, in contempt of him and his doctrine, and to the disturbance of the congregation. They went out of the Synagogue, not only to show that they did not believe the gospel, but because they were resolved they would not, and therefore got out of the hearing of those things that had a tendency to convince them.
The Gentiles were as willing to hear the gospel that they begged:
1. That the same offer might be made to them that was made to the Jews. Paul in this sermon had brought the word of salvation to the Jews and proselytes, but had taken no notice of the Gentiles; and therefore they begged that forgiveness of sins through the Messiah might be preached to them, as it was to the Jews.
2. That the same instructions might be given to them. They had heard the doctrine of Messiah, but did not understand it at the first hearing, nor could they remember all that they had heard, and therefore they begged it might be preached to them again.
There were some, nay, there were many, both of Jews and proselytes, that were wrought upon by the preaching of the gospel. Those who aggravated the matter of the Jews' rejection by the preaching of the gospel, cried out, as is usual in such cases, "They have cast away, and cast off, all the people of G-d." "Nay," says Paul, "it is not so; for abundance of the Jews have embraced the Messiah, and are taken in;" himself for one, Romans 11:1, 5. So it was here: Many of the Jews and religious proselytes followed Paul and Barnabas, and received further instructions and encouragement from them:
1. They submitted to the grace of G-d, and were admitted to the benefit and comfort of it, which is implied in their being exhorted to continue in it. They followed Paul and Barnabas; they became their disciples, or rather the students of the Messiah, whose agents they were. Those that join themselves to Messiah will join themselves to his ministers, and follow them. And Paul and Barnabas, though they were sent to the Gentiles, yet bade those of the Jews welcome that were willing to come under their instructions, such hearty well-wishers were they to all the Jews and their friends, if they pleased.
2. They were exhorted and encouraged to persevere herein: Paul and Barnabas, speaking to them with all the freedom and friendship imaginable, persuaded them to continue in the grace of G-d, to hold fast that which they had received, to continue in their belief of the gospel of grace, their dependence upon the Spirit of grace, and their attendance upon the means of grace. And the grace of G-d shall not be wanting to those who thus continue in it, but they remained them G-d is a just G-d and they are accountable for their actions.
The word judge here does not mean they expressed such an opinion, by their conduct they condemned themselves. Sinners by their conduct do in fact condemn themselves, and show that they are not only unfit to be saved, but that they have advanced so far in wickedness that there is no hope of their salvation, and no propriety in offering them, any farther, eternal life.
Paul choose to turn to the Gentiles, himself.
[47] For so hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth.
For so - Paul, as usual, appeals to the Scriptures in order to justify his course. He here appeals to the Old Testament, rather than to the command of the Savior, because the Jews recognized the authority of their own Scriptures, while they would have turned in scorn from the command of Y’Shua of Nazareth.
I have set thee - This passage is found in Isaiah 49:6. That it refers to the Messiah there can be no doubt. From the fortieth chapter of Isaiah to the end of the prophecies, Isaiah had a primary and main reference to the times of the Messiah.
Of the Gentiles - This was in accordance with the uniform doctrines of Isaiah, Isaiah 42:1; 44:3; 60:3, 5, 16; 61:6, 9; 62:2; 66:12. Comp. Romans 15:9-12.
For salvation - To save sinners. Unto the ends of the earth, to all lands; in all nations
[48] And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life believed.
When the Gentiles heard this - Heard that the gospel was to be preached to them. for the purpose of salvation.
They glorified the word of the L-rd - They honored it as a message from G-d; they recognized and received it as the word of G-d. The expression conveys the idea of praise on account of it, and of reverence for the message as the word of G-d.
And as many as were ordained - it refers to the doctrine of election-- to G-d's ordaining men to eternal. They were then inclined by an influence from without themselves, or so disposed as to embrace eternal life. It refers not to an eternal decree, but that then there was such an influence as to dispose them, or incline them, to lay hold on salvation. This implies the doctrine of election. It was in fact that doctrine expressed. It was nothing but G-d's disposing them to embrace eternal life. And that He does this according to a plan in His own mind--a plan which is unchangeable as G-d Himself is unchangeable--is clear from the Scriptures.
[49] And the word of the Lord was published throughout all the region.
The split is not complete yet between the Messianic and Christianity.
450 Years
[Acts 13:20] And after that he gave unto them judges about the space of four hundred and fifty years, until Samuel the prophet.
He gave unto them judges - Men who were raised up in an extraordinary manner to administer the affairs of the nation, to defend it from enemies, Judges 2:16.
About the space of our hundred and fifty years - This is a most difficult passage, and has exercised all the cleverness of chronologists. The ancient versions agree with the present Greek text. The difficulty has been to reconcile it with what is said in 1 Kings 6:1: "And it came to pass in the four hundred and eightieth year after the children of Israel were come out of the land of Egypt, in the fourth year of Solomon's reign over Israel .... he began to build the house of the L-rd." Now if, to the forty years that the children of Israel were in the wilderness, there be added the four hundred and fifty said in Acts to have been passed under the administration of the judges, and about seventeen years of the time of Joshua, forty for Samuel and the reign of Saul together, and forty for the reign of David, and three of Solomon before he began to build the Temple, the sum will be five hundred and ninety years, a period greater by one hundred and ten years than that mentioned in 1 Kings 6:1. Various ways have been proposed to meet the difficulty. After these transactions, which lasted four hundred and fifty years, he gave them a series of judges, reckoning from the birth of Isaac, and supposing that Paul meant to refer to this whole time.
But to this there are serious objections.
A. It is a forced and constrained interpretation, and one manifestly made to meet a difficulty.
B. There is no propriety in commencing this period at the birth of Isaac. That was in no manner remarkable, so far as Paul's narrative was concerned; and Paul had not even referred to it. Some think it should be read three hundred, instead of four hundred. But this is a mere conjecture, without any authority and some others suppose that the text has been corrupted by some transcriber, who has inserted this without authority. But there is no evidence of this; and the Mss. and ancient versions are uniform. None of these explanations are satisfactory.
In the solution of the difficulty we may remark.
1. That nothing is more perplexing than the chronology of ancient facts. The difficulty is found in all writings; in profane as well as sacred. Mistakes are so easily made in transcribing numbers where letters are used, instead of writing the words at length that we are not to wonder at such errors.
2. Paul would naturally use the chronology which was in current, common use, among the Jews. It was not his business to settle such points; but he would speak of them as they were usually spoken of, and refer to them as others did.
3. There is reason to believe that that which is here mentioned was the common chronology of his time. It accords remarkably with that which is used by Josephus. Josephus says expressly, that Solomon "began to build the Temple in the fourth year of his reign, five hundred and ninety-two years after the Exodus out of Egypt, etc. This would allow forty years for their being in the wilderness, seventeen for Joshua, forty for Samuel and Saul, forty for the reign of David, and four hundred and fifty-two years for the time of the judges and the times of anarchy that intervened. This remarkable coincidence shows that this was the chronology which was then used, and which Paul had in view.
4. This chronology has the authority, also, of many eminent names. In what way this computation of Josephus and the Jews originated, it is not necessary here to inquire. It is a sufficient, solution of the difficulty that Paul spoke in their usual manner, without departing from his regular object by settling a point of chronology.
He gave unto them judges - Men who were raised up in an extraordinary manner to administer the affairs of the nation, to defend it from enemies, Judges 2:16.
About the space of our hundred and fifty years - This is a most difficult passage, and has exercised all the cleverness of chronologists. The ancient versions agree with the present Greek text. The difficulty has been to reconcile it with what is said in 1 Kings 6:1: "And it came to pass in the four hundred and eightieth year after the children of Israel were come out of the land of Egypt, in the fourth year of Solomon's reign over Israel .... he began to build the house of the L-rd." Now if, to the forty years that the children of Israel were in the wilderness, there be added the four hundred and fifty said in Acts to have been passed under the administration of the judges, and about seventeen years of the time of Joshua, forty for Samuel and the reign of Saul together, and forty for the reign of David, and three of Solomon before he began to build the Temple, the sum will be five hundred and ninety years, a period greater by one hundred and ten years than that mentioned in 1 Kings 6:1. Various ways have been proposed to meet the difficulty. After these transactions, which lasted four hundred and fifty years, he gave them a series of judges, reckoning from the birth of Isaac, and supposing that Paul meant to refer to this whole time.
But to this there are serious objections.
A. It is a forced and constrained interpretation, and one manifestly made to meet a difficulty.
B. There is no propriety in commencing this period at the birth of Isaac. That was in no manner remarkable, so far as Paul's narrative was concerned; and Paul had not even referred to it. Some think it should be read three hundred, instead of four hundred. But this is a mere conjecture, without any authority and some others suppose that the text has been corrupted by some transcriber, who has inserted this without authority. But there is no evidence of this; and the Mss. and ancient versions are uniform. None of these explanations are satisfactory.
In the solution of the difficulty we may remark.
1. That nothing is more perplexing than the chronology of ancient facts. The difficulty is found in all writings; in profane as well as sacred. Mistakes are so easily made in transcribing numbers where letters are used, instead of writing the words at length that we are not to wonder at such errors.
2. Paul would naturally use the chronology which was in current, common use, among the Jews. It was not his business to settle such points; but he would speak of them as they were usually spoken of, and refer to them as others did.
3. There is reason to believe that that which is here mentioned was the common chronology of his time. It accords remarkably with that which is used by Josephus. Josephus says expressly, that Solomon "began to build the Temple in the fourth year of his reign, five hundred and ninety-two years after the Exodus out of Egypt, etc. This would allow forty years for their being in the wilderness, seventeen for Joshua, forty for Samuel and Saul, forty for the reign of David, and four hundred and fifty-two years for the time of the judges and the times of anarchy that intervened. This remarkable coincidence shows that this was the chronology which was then used, and which Paul had in view.
4. This chronology has the authority, also, of many eminent names. In what way this computation of Josephus and the Jews originated, it is not necessary here to inquire. It is a sufficient, solution of the difficulty that Paul spoke in their usual manner, without departing from his regular object by settling a point of chronology.
Saul to Paul
[Acts 13:9] Then Saul, (who also is called Paul,) filled with the Holy Ghost, set his eyes on him,The history concerning Paul's parents is meager; in fact, nothing is known of his mother, and all that is known of his father is that he was a Pharisee (Acts 23:5), and from his father Paul inherited the rights of Roman citizenship (Acts 22:26). Although the exact date of Paul's birth is unknown, ancient tradition places it the second year after Messiah's birth.
According to Jewish tradition Paul, like all boys, had to learn a trade, his was tent making. Following this, at the proper age, perhaps about thirteen, he went to Jerusalem to pursue his studies of the Jews. He became a student of Gamaliel, a distinguished teacher of the Law (Acts 22:3), and he was greatly interested in Mosaic Law. Through his study Saul grew increasingly more familiar with the outward observance of the law,
Then Saul, (who also is called Paul) - This is the last time he is called Saul. Henceforward he is designated by the title by which he is usually known, as Paul. When, or why, this change occurred in the name, has been a subject on which commentators are not agreed. From the fact that the change in the name is here first intimated, it would seem probable that it was first used in relation to him at this time. By whom the name was given him--whether he assumed it himself, or whether it was first given him by Christians or by Romans-- is not intimated. The name is of Roman origin. In the Latin language the name Paulus signifies little, dwarfish; it was assumed or conferred in subsequent years because he was little in stature. The name is not of the same signification as the name Saul. This signifies one that is asked, or desired.
After all the conjectures on this subject, it is probable:
1. That this name was first used here; for before this, even after his conversion, he is uniformly called Saul.
2. That it was given by the Romans, as being a name with which they were more familiar, and one that was more consonant with their language and pronunciation. It was made by the change of a single letter; and probably because the name Paul was common among them, and pronounced perhaps with greater facility. The reason for the selection of Paul is that it comes from the Greek Paulos, meaning little, and when converting to Christianity Paul wished to be known as the "Little One".
3. Paul suffered himself to be called by this name, as he was employed chiefly among the Gentiles. It was common for names to undergo changes quite as great as this, without our being able to specify any particular cause, in passing from one language to another.
4. G-d did change Peter's name, and many people assume that Paul's name was also changed, but it wasn't. Paul just changed the people he associated with and the language that he used. Paul's ministry was to the Gentiles, and he may have begun using Paul more because of that, but he already had that name as a citizen of Rome.
5. Saul was described as a man around thirty years of age when Stephen was killed and the Jews remembered ‘Saul as the persecutor!’ He made havoc for the Messianic Church invading sanctuaries of domestic life, entering every house (Acts 8:3) and tearing people from their homes and committing them to prison. Not only did he make men suffer, also, a fact three times repeated as a great aggravation of his cruelty (Acts 8:3). The persecuted people were scourged in their own Synagogues (Acts 26:11). He later confessed, "I persecuted this way unto death, binding and delivering into prisons both men and women (Acts 22:4), and when they were put to death I gave my voice against them" (Acts 26:10). He even tried causing them to blaspheme (Acts 26:11). His fame as a notorious inquisitor was known far and wide.
6. Paul, was a native of Tarsus, a city of Cilicia (Acts 21:39; 22:3), was of Jewish descent from the tribe of Benjamin (Philippians 3:5) and had knowledge of Greek. According to Ramsey (Paul the Traveler, p. 81) "it was the fashion for every Syrian, Cilician, and Cappadocian who prided himself on his Greek education and his knowledge of the Greek language to bear a Greek name; but at the same time he had his other name by which he was known unfavorably by his countrymen in general.
Missionaries Sent
[Acts 13:1] Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul.
Prophets - It is sometimes used in the New Testament to denote simply religious teachers, instructors sent from G-d, without particular reference to future events. To teach the people in the doctrines of religion was a part of the prophetic office; and this idea only was sometimes denoted by the use of the word.
These prophets seem to have been endowed in a remarkable manner with the knowledge of future events; with the power of explaining mysteries; and in some cases with the power of speaking foreign languages. In this case, it seems that one of them at least had the power of foretelling future events.
Teachers - Teachers are several times mentioned in the New Testament as an order of ministers, 1 Corinthians 12:28,29; Ephesians 4:11; 2 Peter 2:11. Their precise rank and duty are not known. It is probable that those here mentioned as prophets were the same persons as the teachers. They might discharge both offices, predicting future events, and instructing the people.
As Barnabas - Barnabas was a preacher, 4:35, 36; 9:27; 11:22, 26; and it is not improbable that the names "prophets and teachers" here simply designate the preachers of the gospel.
Simeon that was called Niger - He was from Cyrene, on the North Coast of Africa.
We know from tradition and several Latin words in the Greek text that Mark was writing his Gospel to a largely Roman audience. So that can help connect Simeon’s son’s Rufus with the Rufus mentioned by Paul in Romans 16:13. We know from Romans 16:13 that Paul apparently knew Rufus’s mother.
Niger is a Latin name meaning black. It’s safe to say he was Jewish and may have been called “Black” simply because of his looks.
There are and long have been dark-skinned Jews. They are a minority, to be sure, but they mainly come from Africa.
There is a Simon of Cyrene mentioned in the Synoptic Gospels (Mk. 15:21) as the man who helped Y’Shua’s carry His cross. Simeon and Simon are alternate spellings of the same name.
If we check out Acts 11:19-21 we find that the church in Antioch, where we first met Niger, was founded by men from Cyprus and Cyrene. So here is another connection. Niger is not said to be from Cyrene in Acts 13, but he’s not said to be from anywhere, so Cyrene is a good possibility, considering he was a leader in a church founded by Cyrenians.
Simon of Cyrene became a believer in Y’Shua and his sons were well-known in the early church. He later traveled to Antioch and helped get the church there started. His wife and sons were with him. In Antioch he received the nickname Niger, “the black guy” for being a dark-skinned Jew. (People in Antioch like to give nicknames, but that would have to be another post.) He was later joined in Antioch by Paul (then Saul of Tarsus) and, later yet, John Mark, who both got to know and love him, his wife and sons.
Years later, after Simon’s/Niger’s death, his wife and son Rufus were living in Rome. They were prominent in the church there in part because of the unique role Simon played in the Gospel story. Writing to a Roman audience, Mark mentions Rufus and Alexander, because he and the Roman church knew them personally. Paul, writing to the Romans, greets Rufus and his mom for the same reason.
Lucius of Cyrene - Cyrene was in Africa. He is afterwards mentioned as with the apostle Paul when he wrote the Epistle to the Romans, 16:21. He is mentioned, in Rom. 16:21, as one of Paul's kinsmen.
And Manaen – Greek name for the Hebrew name Menahem, which means ‘consoler; He is further described as "the foster-brother (suntrophos) of Herod the tetrarch", He was probably brought up and educated with this Herod and his brother Archelaus. Manaen may have been related to the older Manaen, the Essene, who, Josephus tells us, foretold the greatness of Herod the Great, and was afterward treated by Herod as his friend. His position in the church at Antioch was evidently an influential one, whether he himself ranked among the "prophets," or perhaps only among the "teachers."
Which had been brought up with Herod the tetrarch - or, the foster brother of Herod Antipas, not Herod Agrippa. that is, Antipas, who was himself "brought up with a certain private person at Rome" says Josephus. How differently did these two foster brothers turn out--the one, abandoned to a licentious life and stained with the blood of the most distinguished of G-d's prophets, though not without his fits of reformation and seasons of remorse; the other, a devoted disciple of the Y’Shua and prophet of the Church at Antioch! But this is only what may be seen in every age: "Even so, Father, for so it seemed good in Thy sight.' If the courtier, whose son, at the point of death, was healed by our L-rd (John 4:46) was of Herod's establishment, while Susanna's husband was his steward (Lk. 8:3), his foster brother's becoming a Christian and a prophet is something remarkable.
Herod was tetrarch of Galilee, Luke 3:1. The word here translated, "which had been brought up" denotes one who is educated or nourished at the same time with another. It is not elsewhere used in the New Testament. He might have been connected with the royal family; and being nearly of the same age, was educated by the father of Herod Antipas with him. He was therefore a man of rank and education, and his conversion shows that the gospel was not confined entirely in its influence to the poor.
And Saul - is here mentioned among the "prophets and teachers." Showing that these words denote ministers of the gospel in general, without reference to any particular order or rank, henceforward this book is almost exclusively occupied with him; and his impress on the New Testament, on Christendom, and on the world is paramount.
Prophets - It is sometimes used in the New Testament to denote simply religious teachers, instructors sent from G-d, without particular reference to future events. To teach the people in the doctrines of religion was a part of the prophetic office; and this idea only was sometimes denoted by the use of the word.
These prophets seem to have been endowed in a remarkable manner with the knowledge of future events; with the power of explaining mysteries; and in some cases with the power of speaking foreign languages. In this case, it seems that one of them at least had the power of foretelling future events.
Teachers - Teachers are several times mentioned in the New Testament as an order of ministers, 1 Corinthians 12:28,29; Ephesians 4:11; 2 Peter 2:11. Their precise rank and duty are not known. It is probable that those here mentioned as prophets were the same persons as the teachers. They might discharge both offices, predicting future events, and instructing the people.
As Barnabas - Barnabas was a preacher, 4:35, 36; 9:27; 11:22, 26; and it is not improbable that the names "prophets and teachers" here simply designate the preachers of the gospel.
Simeon that was called Niger - He was from Cyrene, on the North Coast of Africa.
We know from tradition and several Latin words in the Greek text that Mark was writing his Gospel to a largely Roman audience. So that can help connect Simeon’s son’s Rufus with the Rufus mentioned by Paul in Romans 16:13. We know from Romans 16:13 that Paul apparently knew Rufus’s mother.
Niger is a Latin name meaning black. It’s safe to say he was Jewish and may have been called “Black” simply because of his looks.
There are and long have been dark-skinned Jews. They are a minority, to be sure, but they mainly come from Africa.
There is a Simon of Cyrene mentioned in the Synoptic Gospels (Mk. 15:21) as the man who helped Y’Shua’s carry His cross. Simeon and Simon are alternate spellings of the same name.
If we check out Acts 11:19-21 we find that the church in Antioch, where we first met Niger, was founded by men from Cyprus and Cyrene. So here is another connection. Niger is not said to be from Cyrene in Acts 13, but he’s not said to be from anywhere, so Cyrene is a good possibility, considering he was a leader in a church founded by Cyrenians.
Simon of Cyrene became a believer in Y’Shua and his sons were well-known in the early church. He later traveled to Antioch and helped get the church there started. His wife and sons were with him. In Antioch he received the nickname Niger, “the black guy” for being a dark-skinned Jew. (People in Antioch like to give nicknames, but that would have to be another post.) He was later joined in Antioch by Paul (then Saul of Tarsus) and, later yet, John Mark, who both got to know and love him, his wife and sons.
Years later, after Simon’s/Niger’s death, his wife and son Rufus were living in Rome. They were prominent in the church there in part because of the unique role Simon played in the Gospel story. Writing to a Roman audience, Mark mentions Rufus and Alexander, because he and the Roman church knew them personally. Paul, writing to the Romans, greets Rufus and his mom for the same reason.
Lucius of Cyrene - Cyrene was in Africa. He is afterwards mentioned as with the apostle Paul when he wrote the Epistle to the Romans, 16:21. He is mentioned, in Rom. 16:21, as one of Paul's kinsmen.
And Manaen – Greek name for the Hebrew name Menahem, which means ‘consoler; He is further described as "the foster-brother (suntrophos) of Herod the tetrarch", He was probably brought up and educated with this Herod and his brother Archelaus. Manaen may have been related to the older Manaen, the Essene, who, Josephus tells us, foretold the greatness of Herod the Great, and was afterward treated by Herod as his friend. His position in the church at Antioch was evidently an influential one, whether he himself ranked among the "prophets," or perhaps only among the "teachers."
Which had been brought up with Herod the tetrarch - or, the foster brother of Herod Antipas, not Herod Agrippa. that is, Antipas, who was himself "brought up with a certain private person at Rome" says Josephus. How differently did these two foster brothers turn out--the one, abandoned to a licentious life and stained with the blood of the most distinguished of G-d's prophets, though not without his fits of reformation and seasons of remorse; the other, a devoted disciple of the Y’Shua and prophet of the Church at Antioch! But this is only what may be seen in every age: "Even so, Father, for so it seemed good in Thy sight.' If the courtier, whose son, at the point of death, was healed by our L-rd (John 4:46) was of Herod's establishment, while Susanna's husband was his steward (Lk. 8:3), his foster brother's becoming a Christian and a prophet is something remarkable.
Herod was tetrarch of Galilee, Luke 3:1. The word here translated, "which had been brought up" denotes one who is educated or nourished at the same time with another. It is not elsewhere used in the New Testament. He might have been connected with the royal family; and being nearly of the same age, was educated by the father of Herod Antipas with him. He was therefore a man of rank and education, and his conversion shows that the gospel was not confined entirely in its influence to the poor.
And Saul - is here mentioned among the "prophets and teachers." Showing that these words denote ministers of the gospel in general, without reference to any particular order or rank, henceforward this book is almost exclusively occupied with him; and his impress on the New Testament, on Christendom, and on the world is paramount.
Fear, Worry, & Anxiety
[Isa. 40:10] Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness.
Fear not, for I am with you - This is both a command and a promise. Israel is commanded to fear not. Fear, worry, and anxiety are often sin. When the G-d who rules over the nations, the G-d who chose us and loves us, when that G-d tells us to fear not, we must take it seriously! But there is also a promise. We fear not, because G-d has told us, I am with you. What more do we need? If G-d is for us, who can be against us? Romans 8:31.
How much more prone to fear and discouragement we are when we are alone. But we are never alone, because G-d has declared; fear not, for I am with you.
Be not dismayed, for I am your G-d - "Remember Me? The G-d of all power and glory? I'm that one. I am your G-d." When people forget the greatness of G-d, they easily become dismayed. But G-d says, be not dismayed, for I am your G-d.
G-d's strength and glory make Him able to help us. But it is His love that makes Him say, "I will help you.”
I will uphold thee - Idols must be fastened with pegs, so they might not totter. You have to hold them up. But G-d holds us up; I will uphold you with My righteous right hand. You should never have a G-d that you have to hold up!
G-d will deal with our enemies, if we keep our trust in Him. He knows how to make our adversaries - whether they be men or devils - ashamed and disgraced.
Fear not, I will help you. In verse 10, G-d promised to uphold you with My righteous right hand. That was G-d's hand holding us up. Now, we see G-d's hand holding our right hand, and giving us strength over fear, doubt, and our adversaries.
Have you ever felt like you had been in the dessert and your tongue failed for thirst? G-d promises He will open rivers in desolate heights and He will response to the cry of the poor and needy, those whose tongues fail for thirst; G-d sends miraculous supplies of water to them. G-d has resources and supplies we know nothing about, and He loves to supply us from His hidden resources.
Water and shade are the two great needs of the desert traveler. Remember when Israel was a dessert then the hand of G-d moved and the Holy One of Israel has created a garden with miraculous supplies of water and forests in the wilderness which are impossible without G-d. He gets the glory when the work is done in Israel as well as in you!
You shall rejoice in the L-rd, and glory in the Holy One of Israel: When we overcome great obstacles with the help of the Father, we know it is His work. We rejoice in Him, not in ourselves. We glory in the Holy One of Israel, not in ourselves.
G-d tells us 144 times in the Scriptures to FEAR NOT! When are we going to trust and obey that all fear goes away?
Fear, worry, and anxiety are often sins, or lacking trust in Him.
Fear not, for I am with you - This is both a command and a promise. Israel is commanded to fear not. Fear, worry, and anxiety are often sin. When the G-d who rules over the nations, the G-d who chose us and loves us, when that G-d tells us to fear not, we must take it seriously! But there is also a promise. We fear not, because G-d has told us, I am with you. What more do we need? If G-d is for us, who can be against us? Romans 8:31.
How much more prone to fear and discouragement we are when we are alone. But we are never alone, because G-d has declared; fear not, for I am with you.
Be not dismayed, for I am your G-d - "Remember Me? The G-d of all power and glory? I'm that one. I am your G-d." When people forget the greatness of G-d, they easily become dismayed. But G-d says, be not dismayed, for I am your G-d.
G-d's strength and glory make Him able to help us. But it is His love that makes Him say, "I will help you.”
I will uphold thee - Idols must be fastened with pegs, so they might not totter. You have to hold them up. But G-d holds us up; I will uphold you with My righteous right hand. You should never have a G-d that you have to hold up!
G-d will deal with our enemies, if we keep our trust in Him. He knows how to make our adversaries - whether they be men or devils - ashamed and disgraced.
Fear not, I will help you. In verse 10, G-d promised to uphold you with My righteous right hand. That was G-d's hand holding us up. Now, we see G-d's hand holding our right hand, and giving us strength over fear, doubt, and our adversaries.
Have you ever felt like you had been in the dessert and your tongue failed for thirst? G-d promises He will open rivers in desolate heights and He will response to the cry of the poor and needy, those whose tongues fail for thirst; G-d sends miraculous supplies of water to them. G-d has resources and supplies we know nothing about, and He loves to supply us from His hidden resources.
Water and shade are the two great needs of the desert traveler. Remember when Israel was a dessert then the hand of G-d moved and the Holy One of Israel has created a garden with miraculous supplies of water and forests in the wilderness which are impossible without G-d. He gets the glory when the work is done in Israel as well as in you!
You shall rejoice in the L-rd, and glory in the Holy One of Israel: When we overcome great obstacles with the help of the Father, we know it is His work. We rejoice in Him, not in ourselves. We glory in the Holy One of Israel, not in ourselves.
G-d tells us 144 times in the Scriptures to FEAR NOT! When are we going to trust and obey that all fear goes away?
Fear, worry, and anxiety are often sins, or lacking trust in Him.
Contest with G-d
[Isa. 41:1] Keep silence before me, O islands; and let the people renew their strength: let them come near; then let them speak: let us come near together to judgment.
[4] Who hath wrought and done it, calling the generations from the beginning? I the LORD, the first, and with the last; I am he.
Keep silence before Me, O coastlands - The idea is probably best expressed as "distant lands." Here, G-d is calling to all nations - even the "distant lands" - to keep silence before Him. Why? Because they are coming to G-d's courtroom: Let us come near together for judgment.
The repetition of the phrase 'renew their strength' (40:31) may well be ironic. Let them come near, then let them speak:
G-d will allow the idol worshippers of the entire world come before Him and justify their idolatry. They will have the opportunity to speak, though they must enter His courtroom in silence, out of respect of His majesty.
There are many different reasons for silence. There is the silence of shame, the silence of attention, the silence of submission. Any one of these is good reason to initially be silent in G-d’s presence.
G-d advises the people - those in the distant lands, who do not know Him - to renew their strength as they come into His courtroom. If you are going to contest with G-d, you had better be prepared!
I, the L-RD, am the first; and with the last I am He - Here, the L-RD G-d of Israel declares that He has performed and done it, calling the generations from the beginning. He lifts up and puts down kings and nations. He is the first and He is the last; He is the "bookend" both before and after the saga of human history, starting the story, ending the story, and keeping the whole story together.
If G-d is both the first and the last, then He also has authority over everything in-between. This means that there absolutely is a plan of G-d for human history, and He directs the path of human events toward His designed fulfillment. Our lives are not given over to blind fate, to random meaninglessness, or to endless cycles with no resolution. Instead, the L-RD G-d who is the first and the last directs all of human history and even our individual lives.
Y’Shua takes the same title of the First and the Last in Revelation 1:17 and 22:13. If the L-rd is the first and the last according to Isaiah 41:4, and if Y’Shua is the First and the Last according to Revelation 1:17 and 22:13, since there cannot be two firsts or two lasts, Y’Shua must be one in the L-rd G-d!
The people saw it and feared the coming judgment when they met this G-d of all authority and power. They were brought so low by this encounter with G-d that they had to encourage one another to even go on. Some people instead of surrendering to this G-d of glory and majesty and power, they turned from G-d, and made for themselves idols. Idols of work, people, money, even the church you go to may become your idol!
All Believers are to be servants of G-d would never make G-d into his own image, his own idea of what G-d should be. Servants don't tell their masters what to do, or what to be. Servants know who the master is and who the servant is. They that choose wisely have this promise:
[10] Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness.
[21] Produce your cause, saith the LORD; bring forth your strong reasons, saith the King of Jacob.
Idolatry on trial so present your case: G-d is fair. He will not condemn idols, the false idols of the nations, and those who worship them, without a fair trial. So He invites these idols and their worshippers to come and present your case. "Let's hear your side of the story." Bring forth your strong reasons. "Let's hear your best arguments!”
G-d's questioning of the idols. Why don't the idols present their case and defend
themselves? Because they are dumb statues that can't speak! So the questioning moves on, and G-d examines the defendants. But they can not do anything. So, the accusation is made based upon the evidence: Indeed you are nothing, and your work is nothing; he who chooses an idol is an abomination!
Today, idolatry is still an abomination. Though few bow down to statues, many still fashion a idol of their own opinion, and decide that is the idol they will respect. Even many churchgoers do this today. (My church is better than yours; our church doctrines don’t meet yours). The spiritual conflict experienced today is exactly of the same nature and of the same character as you find depicted here. The issue is still unsettled in the minds of men, though it is settled eternally in the mind of G-d. The world is still making every effort to put the best possible show upon its worship of the creature rather than the Creator. Its worship is more the patronizing of the shell of religion than bowing in submission before an empty cross, and occupied throne, and the King of kings in glory.
Before the verdict is in you have a chance to change your ways.
[4] Who hath wrought and done it, calling the generations from the beginning? I the LORD, the first, and with the last; I am he.
Keep silence before Me, O coastlands - The idea is probably best expressed as "distant lands." Here, G-d is calling to all nations - even the "distant lands" - to keep silence before Him. Why? Because they are coming to G-d's courtroom: Let us come near together for judgment.
The repetition of the phrase 'renew their strength' (40:31) may well be ironic. Let them come near, then let them speak:
G-d will allow the idol worshippers of the entire world come before Him and justify their idolatry. They will have the opportunity to speak, though they must enter His courtroom in silence, out of respect of His majesty.
There are many different reasons for silence. There is the silence of shame, the silence of attention, the silence of submission. Any one of these is good reason to initially be silent in G-d’s presence.
G-d advises the people - those in the distant lands, who do not know Him - to renew their strength as they come into His courtroom. If you are going to contest with G-d, you had better be prepared!
I, the L-RD, am the first; and with the last I am He - Here, the L-RD G-d of Israel declares that He has performed and done it, calling the generations from the beginning. He lifts up and puts down kings and nations. He is the first and He is the last; He is the "bookend" both before and after the saga of human history, starting the story, ending the story, and keeping the whole story together.
If G-d is both the first and the last, then He also has authority over everything in-between. This means that there absolutely is a plan of G-d for human history, and He directs the path of human events toward His designed fulfillment. Our lives are not given over to blind fate, to random meaninglessness, or to endless cycles with no resolution. Instead, the L-RD G-d who is the first and the last directs all of human history and even our individual lives.
Y’Shua takes the same title of the First and the Last in Revelation 1:17 and 22:13. If the L-rd is the first and the last according to Isaiah 41:4, and if Y’Shua is the First and the Last according to Revelation 1:17 and 22:13, since there cannot be two firsts or two lasts, Y’Shua must be one in the L-rd G-d!
The people saw it and feared the coming judgment when they met this G-d of all authority and power. They were brought so low by this encounter with G-d that they had to encourage one another to even go on. Some people instead of surrendering to this G-d of glory and majesty and power, they turned from G-d, and made for themselves idols. Idols of work, people, money, even the church you go to may become your idol!
All Believers are to be servants of G-d would never make G-d into his own image, his own idea of what G-d should be. Servants don't tell their masters what to do, or what to be. Servants know who the master is and who the servant is. They that choose wisely have this promise:
[10] Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness.
[21] Produce your cause, saith the LORD; bring forth your strong reasons, saith the King of Jacob.
Idolatry on trial so present your case: G-d is fair. He will not condemn idols, the false idols of the nations, and those who worship them, without a fair trial. So He invites these idols and their worshippers to come and present your case. "Let's hear your side of the story." Bring forth your strong reasons. "Let's hear your best arguments!”
G-d's questioning of the idols. Why don't the idols present their case and defend
themselves? Because they are dumb statues that can't speak! So the questioning moves on, and G-d examines the defendants. But they can not do anything. So, the accusation is made based upon the evidence: Indeed you are nothing, and your work is nothing; he who chooses an idol is an abomination!
Today, idolatry is still an abomination. Though few bow down to statues, many still fashion a idol of their own opinion, and decide that is the idol they will respect. Even many churchgoers do this today. (My church is better than yours; our church doctrines don’t meet yours). The spiritual conflict experienced today is exactly of the same nature and of the same character as you find depicted here. The issue is still unsettled in the minds of men, though it is settled eternally in the mind of G-d. The world is still making every effort to put the best possible show upon its worship of the creature rather than the Creator. Its worship is more the patronizing of the shell of religion than bowing in submission before an empty cross, and occupied throne, and the King of kings in glory.
Before the verdict is in you have a chance to change your ways.
Modesty & Propriety
[Acts 12:8] And the angel said unto him, Gird thyself, and bind on thy sandals. And so he did. And he saith unto him, Cast thy garment about thee, and follow me.
Gird thyself - The girdle was like a wide belt (about four to six inches wide) which went around the waist. When they slept, the outer garment was thrown off, and the girdle, with which they bound their inner garment, or tunic, was loosed. He was directed now to gird up that inner garment as they usually wore it; that is, to dress himself, and prepare to follow him.
In the girdle was the place of the purse, (Matthew 10:9) and to it the sword and dirk were commonly attached. 2 Samuel 20:8. In modern times, the pistols are also fastened to the girdle. It is the common place for the handkerchief, smoking materials, ink-horn, and in general the implements of one's profession. The girdle served to confine the loose flowing robe, or outer garment, to the body. It held the garment when it was tucked up, as it was usually in walking, or in labor. Thence, to gird up the loins became a significant figurative expression, denoting readiness for service, activity, labor, and watchfulness; and to loose the loins, denoted the giving way to repose and laziness, 2 Kings 4:29; Job 38:3 Isaiah 5:27; Luke 12:35; John 21:7.
In Bible language, "to be girded" means "to be ready for action." It means "let nothing keep you back or interfere with your progress as you run the race which is before you" (see Luke 12:35). What do you think the first part of 1 Peter 1:13 means?
Bind on thy sandals - Put on thy sandals--prepared to walk.
The word here translated shoes, has a signification different from what it has in our language. At first, in order to keep the feet from the sharp stones, or the burning sand, small pieces of wood were fastened to the soles of the feet, called sandals. Leather, or skins of beasts dressed, afterwards was used. The foot was not covered at all; but the sandal, or piece of leather or wood, was bound by thongs.
The wooden sandal is much worn in Arabia, Judea, and Egypt. It has a raised heel and toe, as represented in some of the preceding cuts; and, though often expensive and neat, it was usually a cheap, coarse, and very clumsy article.
The people put off these when they entered a house, and put them on when they left it. To loose and bind on sandals, on such occasions, was the business of the lowest servants; and their office was to loose and carry about their masters' sandals.
Because the people wore sandals, their feet got dirty and this is why we read in the Bible about people getting their feet washed (see John 13).
Cast thy garment about thee - The outer garment was called a mantle. It was like a large robe. The closest thing we have to it would be an overcoat. This mantle would shelter the person from the wind and the rain and it would also serve as a blanket at night. This is the outer garment or mantle which Elijah had and which became the property of Elisha (2 Kings 2:8-13). The outer garment that was thrown loosely around the shoulders. It was nearly square, and was laid aside when they slept, or worked, or ran. The direction was that he should dress himself in his usual apparel.
The Jews wore two principal garments, an interior and an exterior. The interior called the "coat," or the tunic, was made commonly of linen, and encircled the whole body, extending down to the knees. Sometimes beneath this garment, as in the case of the priests, there was another garment, corresponding to pantaloons. The coat, or tunic, was extended to the neck, and had long or short sleeves. Over this was commonly worn an upper garment, here called "cloak," or mantle. It was made commonly nearly square, of different sizes, five or six cubits long, and as many broad, and wrapped around the body, and thrown off when labor was performed. This was the garment which is said to have been without seam, woven throughout, John 19:23. If, said Messiah, an adversary wished to obtain, at Law, one of these garments, rather than contend with him, let him have the other also. A reference to various articles of apparel occurs frequently in the New Testament, and it is desirable to have a correct view of the ancient mode of dress, in order to a correct understanding of the Bible. The Asiatic modes of dress are nearly the same from age to age; and hence it is not difficult to illustrate the passages where such a reference occurs. The ordinary dress consisted of the inner garment, the outer garment, the girdle, and the sandals. The preceding cut will give a sufficiently accurate representation of the more simple and usual modes in which the garments were worn.
Among the poorer people, the tunic was often the only clothing worn in warm weather. Wealthier people might wear the tunic alone inside the house, but they would not wear it without the outer garment outside the house. In the Bible the term "naked" is sometimes used of men who only have their tunic on (see John 21:7). To be dressed in such a scanty manner was thought of as "nakedness."
Usually the people (men & women) had at least one change of clothing. Today we have gone to ‘excess’, think of the poor people who have nothing to wear. Does our wardrobe please the Father in style and excess?
Men and women wore the same kind of clothing, but it differed in detail. They both would wear an inner garment and a girdle and an outer garment, but the dress of the woman was more elaborate and ornamented. However, the women wore longer tunics and larger mantles than the men.
The general principles of modesty and propriety can be applied even today. We should dress for public in a way that is Biblical considered appropriate.
Gird thyself - The girdle was like a wide belt (about four to six inches wide) which went around the waist. When they slept, the outer garment was thrown off, and the girdle, with which they bound their inner garment, or tunic, was loosed. He was directed now to gird up that inner garment as they usually wore it; that is, to dress himself, and prepare to follow him.
In the girdle was the place of the purse, (Matthew 10:9) and to it the sword and dirk were commonly attached. 2 Samuel 20:8. In modern times, the pistols are also fastened to the girdle. It is the common place for the handkerchief, smoking materials, ink-horn, and in general the implements of one's profession. The girdle served to confine the loose flowing robe, or outer garment, to the body. It held the garment when it was tucked up, as it was usually in walking, or in labor. Thence, to gird up the loins became a significant figurative expression, denoting readiness for service, activity, labor, and watchfulness; and to loose the loins, denoted the giving way to repose and laziness, 2 Kings 4:29; Job 38:3 Isaiah 5:27; Luke 12:35; John 21:7.
In Bible language, "to be girded" means "to be ready for action." It means "let nothing keep you back or interfere with your progress as you run the race which is before you" (see Luke 12:35). What do you think the first part of 1 Peter 1:13 means?
Bind on thy sandals - Put on thy sandals--prepared to walk.
The word here translated shoes, has a signification different from what it has in our language. At first, in order to keep the feet from the sharp stones, or the burning sand, small pieces of wood were fastened to the soles of the feet, called sandals. Leather, or skins of beasts dressed, afterwards was used. The foot was not covered at all; but the sandal, or piece of leather or wood, was bound by thongs.
The wooden sandal is much worn in Arabia, Judea, and Egypt. It has a raised heel and toe, as represented in some of the preceding cuts; and, though often expensive and neat, it was usually a cheap, coarse, and very clumsy article.
The people put off these when they entered a house, and put them on when they left it. To loose and bind on sandals, on such occasions, was the business of the lowest servants; and their office was to loose and carry about their masters' sandals.
Because the people wore sandals, their feet got dirty and this is why we read in the Bible about people getting their feet washed (see John 13).
Cast thy garment about thee - The outer garment was called a mantle. It was like a large robe. The closest thing we have to it would be an overcoat. This mantle would shelter the person from the wind and the rain and it would also serve as a blanket at night. This is the outer garment or mantle which Elijah had and which became the property of Elisha (2 Kings 2:8-13). The outer garment that was thrown loosely around the shoulders. It was nearly square, and was laid aside when they slept, or worked, or ran. The direction was that he should dress himself in his usual apparel.
The Jews wore two principal garments, an interior and an exterior. The interior called the "coat," or the tunic, was made commonly of linen, and encircled the whole body, extending down to the knees. Sometimes beneath this garment, as in the case of the priests, there was another garment, corresponding to pantaloons. The coat, or tunic, was extended to the neck, and had long or short sleeves. Over this was commonly worn an upper garment, here called "cloak," or mantle. It was made commonly nearly square, of different sizes, five or six cubits long, and as many broad, and wrapped around the body, and thrown off when labor was performed. This was the garment which is said to have been without seam, woven throughout, John 19:23. If, said Messiah, an adversary wished to obtain, at Law, one of these garments, rather than contend with him, let him have the other also. A reference to various articles of apparel occurs frequently in the New Testament, and it is desirable to have a correct view of the ancient mode of dress, in order to a correct understanding of the Bible. The Asiatic modes of dress are nearly the same from age to age; and hence it is not difficult to illustrate the passages where such a reference occurs. The ordinary dress consisted of the inner garment, the outer garment, the girdle, and the sandals. The preceding cut will give a sufficiently accurate representation of the more simple and usual modes in which the garments were worn.
Among the poorer people, the tunic was often the only clothing worn in warm weather. Wealthier people might wear the tunic alone inside the house, but they would not wear it without the outer garment outside the house. In the Bible the term "naked" is sometimes used of men who only have their tunic on (see John 21:7). To be dressed in such a scanty manner was thought of as "nakedness."
Usually the people (men & women) had at least one change of clothing. Today we have gone to ‘excess’, think of the poor people who have nothing to wear. Does our wardrobe please the Father in style and excess?
Men and women wore the same kind of clothing, but it differed in detail. They both would wear an inner garment and a girdle and an outer garment, but the dress of the woman was more elaborate and ornamented. However, the women wore longer tunics and larger mantles than the men.
The general principles of modesty and propriety can be applied even today. We should dress for public in a way that is Biblical considered appropriate.
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