[Isa. 40:13] Who hath directed the Spirit of the LORD, or being his counseller hath taught him?
In this chapter, G-d declares His greatness over all creation, but He never says of creation that it is less than nothing and worthless. But the nations have arrogance, a pride against G-d that puts them lower than creation itself. He accounts them less than nothing and worthless.
This is one of the central Old Testament passages on the doctrine of creation. It teaches that the physical fabric of creation is a direct artefact of the Creator
Another aspect of G-d to behold is His great wisdom. He has the raw intelligence to know how much dust there is in the earth, and how heavy the mountains and the hills are. But more than that, G-d has the wisdom to use that knowledge. G-d is so wise, that no one has directed the Spirit of the L-rd; no one as His counselor has taught Him.
G-d needs no counsel, no instruction, no teacher, and no one to show Him the way of understanding.
The greatest glory of the greatest nation is as a drop in a bucket compared to the greatness and glory of the L-rd G-D.
There are many likenesses that represent the idols of the nations. How do they compare to G-d? They don't compare at all, because they are only the work of men's hands (the workman molds an image).
He brings the princes to nothing - He makes the judges of the earth useless: G-d's power and glory is not only exalted above the inanimate creation, but also over men of power on the earth. When people have political (princes) or legal (judges) power, it is easy for them to think of themselves as idols! Through the message of Isaiah, the L-rd sets this straight. All G-d needs to do is to blow on them, and they will wither.
Maybe we are not as crude as the ancient Israelites, though some nations are. However, some people worship a crucifix; others will worship the church, or idolize the preacher. Some people will bow before the idols of materialism, ambition, sex, even home and loved ones, and will substitute anything if only they can escape having to get down to the basic need of facing why it is that G-d does not guide or deliver.
Has it not been told you from the beginning? Have you not understood from the foundations of the earth?
Who brings out their host by number; He calls them all by name - G-d's mastery over all creation is shown by the fact that He can bring out all the stars by number, and then He calls them all by name. With the billions and billions of stars in the universe, it is staggering to know that G-d can number and name them all!
Lift up your eyes on high, and see who has created these things, who brings out their host by number; He calls them all by name, by the greatness of His might and the strength of His power; not one is missing.
G-d's greatness is evident, as He is the Creator of all!
There is two foundation facts of life!
1. There is a G-d!
2. You are not Him!
The Word Stands Forever
[Isa 40:6] The voice said, Cry. And he said, What shall I cry? All flesh is grass, and all the goodliness thereof is as the flower of the field:[7] The grass withereth, the flower fadeth: because the spirit of the LORD bloweth upon it: surely the people is grass.
[8] The grass withereth, the flower fadeth: but the word of our God shall stand for ever.
All flesh is grass. Isaiah thinks of the beautiful green grass covering the hills of Judah after the winter rains, and how quickly the grass dies and the hills are left brown and barren. This is how frail and weak man is. Even the beauty of man is fleeting, and passes as quickly as spring wildflowers (all its loveliness is like the flower of the field).
Man is in this frail state at the pleasure of G-d. It is to G-d's glory and according to His plan that man is this frail, and the glory of man is so fleeting.
So we ‘seniors’ need to stop complain about the aces and pains that come with old age. Our frail state is for G-d’s glory that we need to now lean on Him more then ever before.
The message is the permanence of G-d and His word - The word of our G-d stands forever. In contrast to the frailty and fleeting glory of man (The grass withers, the flower fades), the word of our G-d endures.
The word of our G-d certainly has endured. It has survived centuries of manual transcription, of persecution, of ever changing philosophies, of all kinds of critics, of neglect both in the pulpit and in the pew, of doubt and disbelief - and still, the word of our G-d stands forever!
Written on material that perishes, having to be copied and recopied for hundreds of years before the invention of the printing press, did not diminish its style, correctness, nor existence. The Bible, compared with other ancient writings, has more manuscript evidence than any ten pieces of classical literature combined.
In 303 A.D., the Roman Emperor Diocletian demanded that every copy of the Scriptures in the Roman Empire be burned. He failed, and 25 years later, the Roman Emperor Constantine commissioned a scholar named Eusebius to prepare 50 copies of the Bible at government expense.
Infidels for eighteen hundred years have been refuting and overthrowing this book, and yet it stands today solid as a rock. Its circulation increases, and it is more love and cherished and read today than ever before. Infidels, with all their assaults, make about as much impression on this book as a man with a tack hammer would on the Pyramids of Egypt. When the French monarch proposed a persecution of the Believers in his dominion, an old statesman and warrior said to him, 'Sire, the Messianic Church of G-d is an anvil that has worn out many hammers.' So the hammers of the infidels have been pecking away at this book for ages, but the hammers are worn out, and the anvil still endures. If this book had not been the book of G-d, men would have destroyed it long ago. Emperors and popes, kings and priests, princes and rulers have all tried their hand at it; they die and book still lives."
A thousand times over, the death knell of the Bible has been sounded, the funeral
procession formed, the inscription cut on the tombstone, and committal read. But somehow the corpse never stays put.
The understanding of our frailty and fleeting glory, contrasted with the eternal enduring of G-d and His Word, should humble us in repentance before Him.
Peter using the passage from Isaiah 40, he says why we should love one another this way: having been born again, not of corruptible seed but incorruptible, through the word of
G-d which lives and abides forever, because "All flesh is as grass, and all the glory of man as the flower of the grass, as the grass withers, and its flower falls away, but the word of G-d endures forever. Now this is the word which by the gospel was preached to you. (1 Peter 1:23-25).
Peter also makes a beautiful application. Since this eternal, always potentially fruit-bearing seed is in us, we have both the obligation and the ability to have a sincere love of the brethren. Perhaps we could say that if we give more love to others, it begins with having more of the incorruptible seed set in our hearts and allowed to grow.
Travel in Glory
[Isa. 40:1] Comfort ye, comfort ye my people, saith your God.
Comfort - yes, comfort My people! Isaiah knew what it was to warn and instruct G-d's people; but G-d also wanted His people to receive His comfort. 2 Corinthians 1:3 speaks of our L-rd as the G-d of all comfort; G-d wants His messengers to speak comfort to His people!
In any group waiting to hear G-d's word, there is any number of hidden hurting hearts. It is important for those hurting hearts to hear a word of comfort from G-d's messenger. As one preacher put it, "Preach to broken hearts and you will never lack an audience.”
G-d's comfort is not a hollow, positive-thinking, "There's-a-silver-lining-behind-every-cloud" kind of message. G-d always gives His people reasons for comfort.
The comfort comes with tender words, spoken to the heart. Speak comfort is literally, "'speak to the heart', like a young man wooing his girl (Genesis 34:3)." How G-d's messengers today must speak to the heart!
Pray that Jerusalem’s warfare is ended!
It is in this same sense that G-d speaks to us and tells us we can be more than conquerors through Him who loved us (Romans 8:37). The battle still looms, but as far as it concerns the believer in Y’Shua the Messiah, her warfare is ended, because You are of G-d, little children, and have overcome them, because He who is in you is greater than he who is in the world (1 John 4:4).
That Jerusalem’s iniquity is pardoned: At the moment Isaiah spoke this, Jerusalem was well aware of her sin - Isaiah had made them aware of it! Yet, the prophet speaks of a day when comfort can be offered because her iniquity is pardoned. This is real comfort; to be recognized as a sinner - as one having iniquity - yet knowing just as much that our iniquity is pardoned. The same principle applies to the believer under the New Covenant; our iniquity is pardoned because our sin has been paid for!
This was reason for comfort.
Does it seem unfair that G-d would have a double payment for sin? "Double means 'to fold over, fold in half' (Exodus 26:9) . . . When something is folded over, each half corresponds exactly with the other half, and this would yield the thought of exact correspondence between sin and payment." A payment has been made, and it was exactly the payment that was needed.
Our iniquity is never pardoned because G-d has simply decided to "let us off the hook." That would make G-d and unrighteous, wicked judge, something He could never be. But under the New Covenant, it is not we who have received from G-d's hand double for all our sins; it is our sin-bearing Savior Y’Shua HaMashiach, who received the cup of wrath from the G-d’s hand double for all our sins.
Every valley shall be exalted and every mountain and hill brought low; the crooked places shall be made straight and the rough places smooth; the glory of the L-rd shall be revealed, and all flesh shall see it together.
Prepare the way of the L-rd: The idea is that the L-rd is coming to His people as a triumphant King, who has the road prepared before Him so He can travel in glory and ease. Every obstacle in the way must be removed: every valley shall be exalted and every mountain and hill brought low; the crooked places shall be made straight and the rough places smooth.
The idea of preparing the way of the L-rd is a word picture, because the real preparation must take place in our hearts. Building a road is very much like the preparation G-d must do in our hearts. They are both expensive, they both must deal with many different problems and environments, and they both take an expert engineer.
His glory is revealed to the prepared hearts and it is revealed without regard to nationality; all flesh shall see it together. This glory of G-d is not revealed only to Jerusalem or Judah, but to every prepared heart. The certainty of this word is assured, because the mouth of G-d has spoken.
We often fail to appreciate how important the preparing work of the L-rd is. Any great work of G-d begins with great preparation.
Are you preparing the atmosphere around you to be able to travel in glory?
If He who is in you is greater than he who is in the world – His glory should be shinning out of you! If it is not one needs to stop and examine what road needed to be repaired.
Don’t be ‘flexible’ with His Word, for one day you will be held accountable for every action, deed and word you have done. Traveling in His glory keeps the flesh under and your thoughts ‘heaven bound’ as you give out comfort and support to His people.
Comfort - yes, comfort My people! Isaiah knew what it was to warn and instruct G-d's people; but G-d also wanted His people to receive His comfort. 2 Corinthians 1:3 speaks of our L-rd as the G-d of all comfort; G-d wants His messengers to speak comfort to His people!
In any group waiting to hear G-d's word, there is any number of hidden hurting hearts. It is important for those hurting hearts to hear a word of comfort from G-d's messenger. As one preacher put it, "Preach to broken hearts and you will never lack an audience.”
G-d's comfort is not a hollow, positive-thinking, "There's-a-silver-lining-behind-every-cloud" kind of message. G-d always gives His people reasons for comfort.
The comfort comes with tender words, spoken to the heart. Speak comfort is literally, "'speak to the heart', like a young man wooing his girl (Genesis 34:3)." How G-d's messengers today must speak to the heart!
Pray that Jerusalem’s warfare is ended!
It is in this same sense that G-d speaks to us and tells us we can be more than conquerors through Him who loved us (Romans 8:37). The battle still looms, but as far as it concerns the believer in Y’Shua the Messiah, her warfare is ended, because You are of G-d, little children, and have overcome them, because He who is in you is greater than he who is in the world (1 John 4:4).
That Jerusalem’s iniquity is pardoned: At the moment Isaiah spoke this, Jerusalem was well aware of her sin - Isaiah had made them aware of it! Yet, the prophet speaks of a day when comfort can be offered because her iniquity is pardoned. This is real comfort; to be recognized as a sinner - as one having iniquity - yet knowing just as much that our iniquity is pardoned. The same principle applies to the believer under the New Covenant; our iniquity is pardoned because our sin has been paid for!
This was reason for comfort.
Does it seem unfair that G-d would have a double payment for sin? "Double means 'to fold over, fold in half' (Exodus 26:9) . . . When something is folded over, each half corresponds exactly with the other half, and this would yield the thought of exact correspondence between sin and payment." A payment has been made, and it was exactly the payment that was needed.
Our iniquity is never pardoned because G-d has simply decided to "let us off the hook." That would make G-d and unrighteous, wicked judge, something He could never be. But under the New Covenant, it is not we who have received from G-d's hand double for all our sins; it is our sin-bearing Savior Y’Shua HaMashiach, who received the cup of wrath from the G-d’s hand double for all our sins.
Every valley shall be exalted and every mountain and hill brought low; the crooked places shall be made straight and the rough places smooth; the glory of the L-rd shall be revealed, and all flesh shall see it together.
Prepare the way of the L-rd: The idea is that the L-rd is coming to His people as a triumphant King, who has the road prepared before Him so He can travel in glory and ease. Every obstacle in the way must be removed: every valley shall be exalted and every mountain and hill brought low; the crooked places shall be made straight and the rough places smooth.
The idea of preparing the way of the L-rd is a word picture, because the real preparation must take place in our hearts. Building a road is very much like the preparation G-d must do in our hearts. They are both expensive, they both must deal with many different problems and environments, and they both take an expert engineer.
His glory is revealed to the prepared hearts and it is revealed without regard to nationality; all flesh shall see it together. This glory of G-d is not revealed only to Jerusalem or Judah, but to every prepared heart. The certainty of this word is assured, because the mouth of G-d has spoken.
We often fail to appreciate how important the preparing work of the L-rd is. Any great work of G-d begins with great preparation.
Are you preparing the atmosphere around you to be able to travel in glory?
If He who is in you is greater than he who is in the world – His glory should be shinning out of you! If it is not one needs to stop and examine what road needed to be repaired.
Don’t be ‘flexible’ with His Word, for one day you will be held accountable for every action, deed and word you have done. Traveling in His glory keeps the flesh under and your thoughts ‘heaven bound’ as you give out comfort and support to His people.
Birth of Gentiles
[Acts 11:1] And the apostles and brethren that were in Judaea heard that the Gentiles had also received the word of God.
So extraordinary an occurrence as that at Caesarea, the descent of the Holy Spirit on the Gentiles, and their reception into the Messianic church, would excite attention, and be likely to produce much sensibility in regard to the conduct of Peter and those with him. It was so contrary to all the ideas of the Jews that it is not to be wondered at that it led to contention.
The Jews that were of the circumcision disputed, or reproved Peter; charged him with being in fault. This is one of the circumstances which show conclusively that the apostles and early believers did not regard Peter as having any particular superiority over the Messianic church. If Peter had been regarded as having the authority which the Roman Catholics claim for him, they would have submitted at once to what he had thought proper to do. But the primitive Believers had no such idea of his authority. This claim for Peter is not only opposed to this place, but to every part of the New Testament. In most cases prejudice will thus be disarmed, and opposition will die away, as was the case in regard to the admission of the Gentiles to the Messianic church.
Notice Peter was the one G-d first sent to the Gentiles to open up salvation to them. He had indicated His will; He had showed His intention to save the Gentiles; and the prejudices of Peter were all overcome. One of the best means of destroying prejudice and false opinions is a powerful revival of religion. More flawed doctrines and unholy feelings are overcome in such scenes, than in all the angry controversies, and bigoted and fierce contentions, that have ever taken place. If men wish to root error out of the church, they should strive by all means to promote everywhere revivals of pure and undefiled religion. The Holy Spirit more easily and effectually silences false doctrine, and destroys heresy, than all the denunciations of fierce theologians; all the alarms of professed zeal for truth; and all the anathemas which professed orthodoxy and love for the purity of the church ever uttered from the icebergs on which such champions usually seek their repose and their home.
The great truth is in this manner established, that the doors of the Messianic church are opened to the entire Gentile world--a great and glorious truth, that was worthy of this remarkable interposition. It at once changed the views of the apostles and of the early Believers; gave them new, large, and liberal conceptions of the gospel; broke down all their long-cherished prejudices; taught them to look upon all men as their brethren; and impressed their hearts with the truth, never after to be gotten rid of, that the Messianic church was founded for the wide world, and opened the same glorious pathway to life wherever man might be found, whether with the narrow prejudice of the Jew, or amidst the degradations of the pagan world. To this truth we owe our hopes; for this, we should thank the G-d of heaven; and impressed with it, we should seek to invite the entire world to partake with us of the rich provisions of the gospel of the blessed
G-d.
V. 26 And when he had found him, he brought him unto Antioch. And it came to pass, that a whole year they assembled themselves with the church, and taught much people. And the disciples were called Christians first in Antioch.
With the church - The Greek will bear this construction; but there is no instance in the New Testament where the word church refers to the edifice in which a congregation worships. It evidently here means that Barnabas and, Saul convened with the Believers assembly at proper times, through the space of a year, for the purposes of public worship.
And the disciples were called Christians – Here starts the separation of the ‘one new man’. G-d never meant the Believers to have two separate groups for the Jews were to be teachers onto the Gentiles.
As this became the distinguishing name of the followers of Christ, it was worthy of record. The name was evidently given because they were the followers of Christ. But by whom, or with what views it was given, is not certainly known. Whether it was given by their enemies in derision, as the names Puritan, Quaker, Methodist, etc., have been; or whether the disciples assumed it themselves; has been a matter of debate. That it was given in derision is not probable. For in the name Christian there was nothing dishonorable, the gentiles took on the Greek meaning instead of the Hebrew. The cause of reproach with the disciples was that they regarded Jesus of Nazareth as the Messiah; and hence, when they wished to speak of them with contempt, they would speak of them as Galilaeans, 2:7 or as Nazarenes, 24:6 "And a ringleader of the sect of the Nazarenes." The Gentiles would probably use this name to distinguish them from their Jewish brothers; it is certainly possible that the name was given by Barnabas and Paul. It soon became a name of reproach; and has usually been in all ages since, by the Jews, by the wicked, the gay, the licentious, and the ungodly.
Messianic at once to a Jew is the name of his great Redeemer; the idea of our intimate relation to Him; and the thought that we receive Him as our chosen Leader, the source of our blessings, the author of our salvation, the fountain of our joys. It is the distinguishing name of all the redeemed. Messianic from the word Messiah is at once suggests their character, their feelings, their doctrines, their hopes, their joys.
This binds them all together--a name which rises above every other appellation; which unites in one the inhabitants of distant nations and tribes of men; which connects the extremes of society, and places them, in most important respects, on a common level; and which is a bond to unite in one family all those who love the L-rd Y’Shua, though dwelling in different climes, speaking different languages, engaged in different pursuits in life, and occupying distant graves at death. He who lives according to the import of this name is the most blessed and eminent of mortals.
Christianity is the Greek word taken from the Greek word Christ. The name change for the Gentiles was the first start of many changes to come.
So extraordinary an occurrence as that at Caesarea, the descent of the Holy Spirit on the Gentiles, and their reception into the Messianic church, would excite attention, and be likely to produce much sensibility in regard to the conduct of Peter and those with him. It was so contrary to all the ideas of the Jews that it is not to be wondered at that it led to contention.
The Jews that were of the circumcision disputed, or reproved Peter; charged him with being in fault. This is one of the circumstances which show conclusively that the apostles and early believers did not regard Peter as having any particular superiority over the Messianic church. If Peter had been regarded as having the authority which the Roman Catholics claim for him, they would have submitted at once to what he had thought proper to do. But the primitive Believers had no such idea of his authority. This claim for Peter is not only opposed to this place, but to every part of the New Testament. In most cases prejudice will thus be disarmed, and opposition will die away, as was the case in regard to the admission of the Gentiles to the Messianic church.
Notice Peter was the one G-d first sent to the Gentiles to open up salvation to them. He had indicated His will; He had showed His intention to save the Gentiles; and the prejudices of Peter were all overcome. One of the best means of destroying prejudice and false opinions is a powerful revival of religion. More flawed doctrines and unholy feelings are overcome in such scenes, than in all the angry controversies, and bigoted and fierce contentions, that have ever taken place. If men wish to root error out of the church, they should strive by all means to promote everywhere revivals of pure and undefiled religion. The Holy Spirit more easily and effectually silences false doctrine, and destroys heresy, than all the denunciations of fierce theologians; all the alarms of professed zeal for truth; and all the anathemas which professed orthodoxy and love for the purity of the church ever uttered from the icebergs on which such champions usually seek their repose and their home.
The great truth is in this manner established, that the doors of the Messianic church are opened to the entire Gentile world--a great and glorious truth, that was worthy of this remarkable interposition. It at once changed the views of the apostles and of the early Believers; gave them new, large, and liberal conceptions of the gospel; broke down all their long-cherished prejudices; taught them to look upon all men as their brethren; and impressed their hearts with the truth, never after to be gotten rid of, that the Messianic church was founded for the wide world, and opened the same glorious pathway to life wherever man might be found, whether with the narrow prejudice of the Jew, or amidst the degradations of the pagan world. To this truth we owe our hopes; for this, we should thank the G-d of heaven; and impressed with it, we should seek to invite the entire world to partake with us of the rich provisions of the gospel of the blessed
G-d.
V. 26 And when he had found him, he brought him unto Antioch. And it came to pass, that a whole year they assembled themselves with the church, and taught much people. And the disciples were called Christians first in Antioch.
With the church - The Greek will bear this construction; but there is no instance in the New Testament where the word church refers to the edifice in which a congregation worships. It evidently here means that Barnabas and, Saul convened with the Believers assembly at proper times, through the space of a year, for the purposes of public worship.
And the disciples were called Christians – Here starts the separation of the ‘one new man’. G-d never meant the Believers to have two separate groups for the Jews were to be teachers onto the Gentiles.
As this became the distinguishing name of the followers of Christ, it was worthy of record. The name was evidently given because they were the followers of Christ. But by whom, or with what views it was given, is not certainly known. Whether it was given by their enemies in derision, as the names Puritan, Quaker, Methodist, etc., have been; or whether the disciples assumed it themselves; has been a matter of debate. That it was given in derision is not probable. For in the name Christian there was nothing dishonorable, the gentiles took on the Greek meaning instead of the Hebrew. The cause of reproach with the disciples was that they regarded Jesus of Nazareth as the Messiah; and hence, when they wished to speak of them with contempt, they would speak of them as Galilaeans, 2:7 or as Nazarenes, 24:6 "And a ringleader of the sect of the Nazarenes." The Gentiles would probably use this name to distinguish them from their Jewish brothers; it is certainly possible that the name was given by Barnabas and Paul. It soon became a name of reproach; and has usually been in all ages since, by the Jews, by the wicked, the gay, the licentious, and the ungodly.
Messianic at once to a Jew is the name of his great Redeemer; the idea of our intimate relation to Him; and the thought that we receive Him as our chosen Leader, the source of our blessings, the author of our salvation, the fountain of our joys. It is the distinguishing name of all the redeemed. Messianic from the word Messiah is at once suggests their character, their feelings, their doctrines, their hopes, their joys.
This binds them all together--a name which rises above every other appellation; which unites in one the inhabitants of distant nations and tribes of men; which connects the extremes of society, and places them, in most important respects, on a common level; and which is a bond to unite in one family all those who love the L-rd Y’Shua, though dwelling in different climes, speaking different languages, engaged in different pursuits in life, and occupying distant graves at death. He who lives according to the import of this name is the most blessed and eminent of mortals.
Christianity is the Greek word taken from the Greek word Christ. The name change for the Gentiles was the first start of many changes to come.
Self-Centered Man Pleasers
[Isa. 39:1] At that time Merodach-baladan, the son of Baladan, king of Babylon, sent letters and a present to Hezekiah: for he had heard that he had been sick, and was recovered.
This was after the miraculous recovery of Hezekiah. The L-rd was good enough to give King Hezekiah 15 years more of life; but it was up to Hezekiah if those years would be lived in wisdom and to the glory of G-d.
The king of Babylon sent letters this was a gesture of kindness from the king of Babylon, showing concern to Hezekiah as fellow royalty.
The presence of Merodach-Baladan shows this was more than a courtesy call. This was an attempt to bring the kingdom of Judah on to the side of the Babylonians against the Assyrians.
To the Assyrians Merodach-Baladan was a terrorist; to himself he was a freedom-fighter with his life devoted to the liberation of his beloved Babylon from Assyrian tyranny.
Hezekiah was deeply worried about Assyria.
Hezekiah showed them the house of his treasures. We can imagine Hezekiah wanting to please these envoys from Babylon, and wanting to show them that they had good reason to be impressed with him and his kingdom. So he does everything he can to impress them, and shows them the very best riches of the royal household - and he showed them everything. There was nothing in his house or in all his dominion that Hezekiah did not show them.
As the coming rebuke from Isaiah will demonstrate, this was nothing but proud foolishness on Hezekiah's part. He is in the dangerous place of wanting to please and impress man, especially ungodly men.
It was a genuine compliment for Hezekiah to receive this recognition from the king of Babylon. But Hezekiah received it wrongly, and let it go to his head. It is easy to get too puffed up when people compliment or recognize us, and to begin to take their praise - and ourselves - too seriously.
In this place of wanting to please man, Hezekiah is no longer a true servant of G-d. Paul wrote in Galatians 1:10, for if I still pleased men, I would not be a bondservant of Messiah. When we live to please men, we cannot at the same time live to please and serve G-d. When we live to please men, we are really living to serve ourselves, because what we value from men is the praise and honor and recognition they may give us. It is a glorious thing to live to serve men, but not to live to please them.
Feeling honored by the embassy, he gladly welcomed the envoys of this archenemy of Assyria. Without consulting either the L-rd or Isaiah, he showed them his vast treasures, his abundant supplies of food, and his military armaments. G-d had given Hezekiah great wealth, so the visitors were duly impressed (2 Chron. 32:27-29).
What should Hezekiah have said to the envoys? The answer is plain: 'Thank you for coming and thank Merodach from his gift and invitation, but the fact is I have a divine promise to lean on; it has been confirmed personally in my return to health and cosmically in the sign of the sun. I cannot turn from faith in the promises of G-d.'"
The king of Babylon would take the sons of the king of Judah which were his true riches!
One fulfillment of this was the taking of Daniel and his companions into captivity. Daniel was one of the king's descendants taken into the palace of the king of Babylon (Daniel 1:1-4). Because of this promise of G-d through Isaiah, many think that Daniel and his companions were made eunuchs when they were taken to serve in the palace.
Think about it, first Hezekiah ask for more years to his life then he waste the time he was given because of his pride and inflated ego had made him blind!
With a Word from G-d Hezekiah response “At least there will be peace and truth in my days." This is a sad state of heart in the king of Judah. G-d announces coming judgment, and all he can respond with is relief that it will not happen in his lifetime.
In this, Hezekiah shows himself to be almost the exact opposite of an "others-centered" person. He is almost totally self-centered. All he cares about is his own personal comfort and success.
There is no doubt that Hezekiah started out as a godly king, and overall his reign was one of outstanding godliness (2 Kings 18:3-7). Yet his beginning was much better than his end; Hezekiah did not finish well. God gave Hezekiah the gift of 15 more years of life, but the added years did not make him a better or more godly man.
I spent the greater part of my life being a ‘people pleaser’ which got me earning a few brownie points with some but not all. The year I turned sixty I laid it all down for life had taught me you just can not please everyone! All I needed to do was please my Maker and to be able to look at the person in the mirror. Some people are slow learners.
I remember the days I worked at Regal Ware and people from China came through often. The company proudly showed them what the plant made and how it was made. It didn’t take too many years for all was taken away and moved to China.
Then the Y2K scare was circulating in 2000, everyone was praying for the ‘end’ not to come in their lifetime.
Time or age doesn't necessarily make us any better. Consider that time does nothing but pass away. We sometimes say, "time will tell," "time will heal," or "time will bring out the potential in me." But time will do nothing of the sort! Time will only come and go. It is only how we use time that matters. Hezekiah didn't make good use of the extra time
G-d gave him.
What do you do with your time? Whom are you trying to please?
This was after the miraculous recovery of Hezekiah. The L-rd was good enough to give King Hezekiah 15 years more of life; but it was up to Hezekiah if those years would be lived in wisdom and to the glory of G-d.
The king of Babylon sent letters this was a gesture of kindness from the king of Babylon, showing concern to Hezekiah as fellow royalty.
The presence of Merodach-Baladan shows this was more than a courtesy call. This was an attempt to bring the kingdom of Judah on to the side of the Babylonians against the Assyrians.
To the Assyrians Merodach-Baladan was a terrorist; to himself he was a freedom-fighter with his life devoted to the liberation of his beloved Babylon from Assyrian tyranny.
Hezekiah was deeply worried about Assyria.
Hezekiah showed them the house of his treasures. We can imagine Hezekiah wanting to please these envoys from Babylon, and wanting to show them that they had good reason to be impressed with him and his kingdom. So he does everything he can to impress them, and shows them the very best riches of the royal household - and he showed them everything. There was nothing in his house or in all his dominion that Hezekiah did not show them.
As the coming rebuke from Isaiah will demonstrate, this was nothing but proud foolishness on Hezekiah's part. He is in the dangerous place of wanting to please and impress man, especially ungodly men.
It was a genuine compliment for Hezekiah to receive this recognition from the king of Babylon. But Hezekiah received it wrongly, and let it go to his head. It is easy to get too puffed up when people compliment or recognize us, and to begin to take their praise - and ourselves - too seriously.
In this place of wanting to please man, Hezekiah is no longer a true servant of G-d. Paul wrote in Galatians 1:10, for if I still pleased men, I would not be a bondservant of Messiah. When we live to please men, we cannot at the same time live to please and serve G-d. When we live to please men, we are really living to serve ourselves, because what we value from men is the praise and honor and recognition they may give us. It is a glorious thing to live to serve men, but not to live to please them.
Feeling honored by the embassy, he gladly welcomed the envoys of this archenemy of Assyria. Without consulting either the L-rd or Isaiah, he showed them his vast treasures, his abundant supplies of food, and his military armaments. G-d had given Hezekiah great wealth, so the visitors were duly impressed (2 Chron. 32:27-29).
What should Hezekiah have said to the envoys? The answer is plain: 'Thank you for coming and thank Merodach from his gift and invitation, but the fact is I have a divine promise to lean on; it has been confirmed personally in my return to health and cosmically in the sign of the sun. I cannot turn from faith in the promises of G-d.'"
The king of Babylon would take the sons of the king of Judah which were his true riches!
One fulfillment of this was the taking of Daniel and his companions into captivity. Daniel was one of the king's descendants taken into the palace of the king of Babylon (Daniel 1:1-4). Because of this promise of G-d through Isaiah, many think that Daniel and his companions were made eunuchs when they were taken to serve in the palace.
Think about it, first Hezekiah ask for more years to his life then he waste the time he was given because of his pride and inflated ego had made him blind!
With a Word from G-d Hezekiah response “At least there will be peace and truth in my days." This is a sad state of heart in the king of Judah. G-d announces coming judgment, and all he can respond with is relief that it will not happen in his lifetime.
In this, Hezekiah shows himself to be almost the exact opposite of an "others-centered" person. He is almost totally self-centered. All he cares about is his own personal comfort and success.
There is no doubt that Hezekiah started out as a godly king, and overall his reign was one of outstanding godliness (2 Kings 18:3-7). Yet his beginning was much better than his end; Hezekiah did not finish well. God gave Hezekiah the gift of 15 more years of life, but the added years did not make him a better or more godly man.
I spent the greater part of my life being a ‘people pleaser’ which got me earning a few brownie points with some but not all. The year I turned sixty I laid it all down for life had taught me you just can not please everyone! All I needed to do was please my Maker and to be able to look at the person in the mirror. Some people are slow learners.
I remember the days I worked at Regal Ware and people from China came through often. The company proudly showed them what the plant made and how it was made. It didn’t take too many years for all was taken away and moved to China.
Then the Y2K scare was circulating in 2000, everyone was praying for the ‘end’ not to come in their lifetime.
Time or age doesn't necessarily make us any better. Consider that time does nothing but pass away. We sometimes say, "time will tell," "time will heal," or "time will bring out the potential in me." But time will do nothing of the sort! Time will only come and go. It is only how we use time that matters. Hezekiah didn't make good use of the extra time
G-d gave him.
What do you do with your time? Whom are you trying to please?
We See In Part
[38:15] What shall I say? he hath both spoken unto me, and himself hath done it: I shall go softly all my years in the bitterness of my soul.
This is a good promise Hezekiah makes, and one often on the lips of the person G-d has spared. But in the end, it was only a good promise if Hezekiah made it good.
Hezekiah is to be admired for his accurate self-knowledge, and his honesty. He admits that it was not for G-d's glory or honor, or even for the glory or honor of his kingdom that he was troubled over his impending death and that he wanted his life spared. It was for his own peace.
What did Hezekiah do with these added 15 years? One thing he did was father a son who would succeed him on the throne of Judah. Of the next king of Judah, Manasseh, the son of Hezekiah, it is written that he was 12 years old when he became king (2 Kings 21:1). This means he must have been born in the last 15 years of Hezekiah's life. Sadly, fathering Manasseh was not a worthy achievement. It was written of him, and he did evil in the sight of the L-rd, according to the abominations of the nations whom G-d had cast out before the children of Israel (2 Kings 21:2). In fact, G-d specifically targeted Judah for judgment because of the terrible sins of Manasseh (2 Kings 21:10-15).
This healing marked a sad turning point in Hezekiah's life. Up to this time, his faithfulness to the Father was total. After this, he became proud and selfish. Diplomats from Babylon brought from their king a message of congratulations on Hezekiah's recovery from sickness. Their intention was apparently to find out how Hezekiah's G-d had defeated Assyria, for they too wanted to defeat Assyria. Passing up this God-given opportunity to publish to the up-and-coming world power his reforms and revivals, his prayers and the L-rd's answers, Hezekiah instead showed them his armories and treasuries. By doing this, he demonstrated that his trust in
G-d had deteriorated, and he now trusted his military and economic strength. The prophet Isaiah, foreseeing Babylon's rise, reprimanded Hezekiah's lack of faith, telling him that in generations to come, Babylon would abuse Hezekiah's descendents
— and that Hezekiah, by his faithless influence on the diplomats, helped spur their evil cause. But Hezekiah, having grown selfish, took this as a good sign that during his own lifetime, peace and prosperity would continue — and he didn't care about future generations.
In this, we may see that G-d had a better plan than Hezekiah did in calling him home at the earlier time. G-d knew that if Hezekiah lived, he would give birth to this wicked successor. Sometimes it is best to simply leave our lot with the Father, and leave what even seems to be clearly good up to His wisdom.
In the chief end we should aim at, in desiring life and health, is that we may glorify G-d, and do good, and improve ourselves in knowledge, and grace, and meekness for heaven.
This is a good promise Hezekiah makes, and one often on the lips of the person G-d has spared. But in the end, it was only a good promise if Hezekiah made it good.
Hezekiah is to be admired for his accurate self-knowledge, and his honesty. He admits that it was not for G-d's glory or honor, or even for the glory or honor of his kingdom that he was troubled over his impending death and that he wanted his life spared. It was for his own peace.
What did Hezekiah do with these added 15 years? One thing he did was father a son who would succeed him on the throne of Judah. Of the next king of Judah, Manasseh, the son of Hezekiah, it is written that he was 12 years old when he became king (2 Kings 21:1). This means he must have been born in the last 15 years of Hezekiah's life. Sadly, fathering Manasseh was not a worthy achievement. It was written of him, and he did evil in the sight of the L-rd, according to the abominations of the nations whom G-d had cast out before the children of Israel (2 Kings 21:2). In fact, G-d specifically targeted Judah for judgment because of the terrible sins of Manasseh (2 Kings 21:10-15).
This healing marked a sad turning point in Hezekiah's life. Up to this time, his faithfulness to the Father was total. After this, he became proud and selfish. Diplomats from Babylon brought from their king a message of congratulations on Hezekiah's recovery from sickness. Their intention was apparently to find out how Hezekiah's G-d had defeated Assyria, for they too wanted to defeat Assyria. Passing up this God-given opportunity to publish to the up-and-coming world power his reforms and revivals, his prayers and the L-rd's answers, Hezekiah instead showed them his armories and treasuries. By doing this, he demonstrated that his trust in
G-d had deteriorated, and he now trusted his military and economic strength. The prophet Isaiah, foreseeing Babylon's rise, reprimanded Hezekiah's lack of faith, telling him that in generations to come, Babylon would abuse Hezekiah's descendents
— and that Hezekiah, by his faithless influence on the diplomats, helped spur their evil cause. But Hezekiah, having grown selfish, took this as a good sign that during his own lifetime, peace and prosperity would continue — and he didn't care about future generations.
In this, we may see that G-d had a better plan than Hezekiah did in calling him home at the earlier time. G-d knew that if Hezekiah lived, he would give birth to this wicked successor. Sometimes it is best to simply leave our lot with the Father, and leave what even seems to be clearly good up to His wisdom.
In the chief end we should aim at, in desiring life and health, is that we may glorify G-d, and do good, and improve ourselves in knowledge, and grace, and meekness for heaven.
Afterlife??
The Bible uses three main words to describe where people go when they die.
Sheol: is a Hebrew word with the idea of the "place of the dead." It has no direct reference to either torment or eternal happiness. The idea of Sheol is often accurately expressed as "the grave."
Hades: is a Greek word used to describe the "world beyond." In the Bible, it has generally the same idea as Sheol.
Abyssos: Revelation 9:1 speaks of the bottomless pit; this place called the abyssos is a prison for certain demons (Luke 8:31; 2 Peter 2:4; Jude 6). Or more generally, it is considered part of the realm of the dead (Romans 10:7 uses it in the sense of Hades).
Hell: Gehenna is a Greek word borrowed from the Hebrew language. In Mark 9:43-44, Y’Shua speaks of hell (gehenna). Hell is a Greek translation of the Hebrew "Valley of Hinnom," a place outside Jerusalem's walls desecrated by Molech worship and human sacrifice (2 Chronicles 28:1-3; Jeremiah 32:35). It was also a garbage dump where rubbish and refuse were burned. The smoldering fires and festering worms of the Valley of Hinnom made it a graphic and effective picture of the fate of the damned. This place is also called the "lake of fire" in Revelation 20:13-15, prepared for the devil and his angels (Matthew 25:41).
The place known as Sheol and Hades is not what we normally think of as "Hell." It was, before the finished work of Y’Shua, the place where the dead awaited judgment or final justification (as illustrated by Y’Shua in the story of the rich man and Lazarus in Luke 16:19-31). Y’Shua was in Hades after His death on the cross, but did not and could not remain there (Acts 2:25-32). It seems that Y’Shua preached in Hades (1 Peter 3:18-19) and there is a sense in which Y’Shua set the captives in Hades free (Ephesians 4:8-9 and Isaiah 61:1). Y’Shua made no atonement in Hades; the price was already paid on the cross (John 19:30) when Y’Shua suffered in His physical body (Colossians 1:19-22). Y’Shua went to Hades as a victor not as a victim. Y’Shua' work and preaching offered salvation for the believing dead who in faith waited in Hades (Hebrews 11:39-40), and His work sealed the condemnation of the wicked and unbelieving.
Heaven: Since Y’Shua' work on the cross is finished, there is no "waiting" for believers who die, who go straight to heaven (2 Corinthians 5:6-8, Philippians 1:21-23). In that sense, Y’Shua "shut down" the part of Hades known as "Abraham's Bosom"; but the portion of Hades reserved for torment is occupied until the final judgment, when those who are there will be sent to what we normally think of as "Hell." Gehenna is what we normally think of as "Hell," the Lake of Fire (Revelation 19:20, 20:10-15, and 21:6-8). Actually, Gehenna or hell has many names or titles in the Bible, including lake of fire (Revelation 19:20), everlasting fire (Matthew 25:41), everlasting punishment (Matthew 25:46), and outer darkness (Matthew 8:12).
The Old Testament has little clear revelation about the afterlife; confident statements like Job 19:25-26 are countered by fuzzy passages like Ecclesiastes 3:19-20 and Psalm 6:4-5. However, the New Testament gives much more specific revelation regarding the afterlife; these are things that have now been revealed by the appearing of our Savior Y’Shua HaMashiach, who has abolished death and brought life and immortality to light through the gospel. (2 Timothy 1:10) Significantly, most people who teach wrong doctrines about the afterlife (such as "soul sleep" or annihilationism) base their arguments on these "fuzzy" passages from the Old Testament, instead of the much clearer passages in the New Testament. In doing this, they reject the clear principle of 2 Timothy 1:10.
Were we end up was though the ‘choices’ we made in this life.
That is enough to make you want to ‘choice wisely!’
Sheol: is a Hebrew word with the idea of the "place of the dead." It has no direct reference to either torment or eternal happiness. The idea of Sheol is often accurately expressed as "the grave."
Hades: is a Greek word used to describe the "world beyond." In the Bible, it has generally the same idea as Sheol.
Abyssos: Revelation 9:1 speaks of the bottomless pit; this place called the abyssos is a prison for certain demons (Luke 8:31; 2 Peter 2:4; Jude 6). Or more generally, it is considered part of the realm of the dead (Romans 10:7 uses it in the sense of Hades).
Hell: Gehenna is a Greek word borrowed from the Hebrew language. In Mark 9:43-44, Y’Shua speaks of hell (gehenna). Hell is a Greek translation of the Hebrew "Valley of Hinnom," a place outside Jerusalem's walls desecrated by Molech worship and human sacrifice (2 Chronicles 28:1-3; Jeremiah 32:35). It was also a garbage dump where rubbish and refuse were burned. The smoldering fires and festering worms of the Valley of Hinnom made it a graphic and effective picture of the fate of the damned. This place is also called the "lake of fire" in Revelation 20:13-15, prepared for the devil and his angels (Matthew 25:41).
The place known as Sheol and Hades is not what we normally think of as "Hell." It was, before the finished work of Y’Shua, the place where the dead awaited judgment or final justification (as illustrated by Y’Shua in the story of the rich man and Lazarus in Luke 16:19-31). Y’Shua was in Hades after His death on the cross, but did not and could not remain there (Acts 2:25-32). It seems that Y’Shua preached in Hades (1 Peter 3:18-19) and there is a sense in which Y’Shua set the captives in Hades free (Ephesians 4:8-9 and Isaiah 61:1). Y’Shua made no atonement in Hades; the price was already paid on the cross (John 19:30) when Y’Shua suffered in His physical body (Colossians 1:19-22). Y’Shua went to Hades as a victor not as a victim. Y’Shua' work and preaching offered salvation for the believing dead who in faith waited in Hades (Hebrews 11:39-40), and His work sealed the condemnation of the wicked and unbelieving.
Heaven: Since Y’Shua' work on the cross is finished, there is no "waiting" for believers who die, who go straight to heaven (2 Corinthians 5:6-8, Philippians 1:21-23). In that sense, Y’Shua "shut down" the part of Hades known as "Abraham's Bosom"; but the portion of Hades reserved for torment is occupied until the final judgment, when those who are there will be sent to what we normally think of as "Hell." Gehenna is what we normally think of as "Hell," the Lake of Fire (Revelation 19:20, 20:10-15, and 21:6-8). Actually, Gehenna or hell has many names or titles in the Bible, including lake of fire (Revelation 19:20), everlasting fire (Matthew 25:41), everlasting punishment (Matthew 25:46), and outer darkness (Matthew 8:12).
The Old Testament has little clear revelation about the afterlife; confident statements like Job 19:25-26 are countered by fuzzy passages like Ecclesiastes 3:19-20 and Psalm 6:4-5. However, the New Testament gives much more specific revelation regarding the afterlife; these are things that have now been revealed by the appearing of our Savior Y’Shua HaMashiach, who has abolished death and brought life and immortality to light through the gospel. (2 Timothy 1:10) Significantly, most people who teach wrong doctrines about the afterlife (such as "soul sleep" or annihilationism) base their arguments on these "fuzzy" passages from the Old Testament, instead of the much clearer passages in the New Testament. In doing this, they reject the clear principle of 2 Timothy 1:10.
Were we end up was though the ‘choices’ we made in this life.
That is enough to make you want to ‘choice wisely!’
Hezekiah Wept
[Isa. 38:1] In those days was Hezekiah sick unto death. And Isaiah the prophet the son of Amoz came unto him, and said unto him, Thus saith the LORD, Set thine house in order: for thou shalt die, and not live.
Hezekiah was 39 years old when he learned he would soon die. G-d was remarkably kind to Hezekiah, telling him that his death was near. Not all people are given the time to set your house in order. When G-d announces judgment it is almost always an invitation to repent and to receive mercy.
Hezekiah turned his head to face the wall in order to directed his prayer in privacy to G-d, and not to any man. To our ears, Hezekiah's prayer might almost sound ungodly. In it, his focus is on self-justification and his own merits. It is pretty much as if Hezekiah prayed, "L-rd, I've been such a good boy and You aren't being fair to me. Remember what a good boy I've been and rescue me."
But under the Old Covenant, this was a valid principle on which to approach G-d. Passages like Leviticus 26 and Deuteronomy 28 show that under the Old Covenant, blessings and cursing was sent by G-d on the basis of obedience or disobedience. On that principle, David could write in Psalm 15: L-rd, who may abide in Your tabernacle? Who may dwell in Your holy hill? He who walks uprightly, and works righteousness, and speaks the truth in his heart. (Psalm 15:1-2)
But under the New Covenant, we are blessed on the principle of faith in Y’Shua (Galatians 3:13-14). Hezekiah's principle of prayer isn't fitting for a Believer today. We pray in the name of Y’Shua (John 16:23-24), not in the name of who we are or what we have done. The Church bases its pleas on Messiah's righteousness."
Why was Hezekiah so undone at the prospect of death? Many Believers today would say, "Take me home, L-rd!" But Hezekiah lived under the Old Covenant, and at that time there was not a confident assurance of the glory in the life beyond. Instead, Y’Shua brought life and immortality came to light through the gospel (2 Timothy 1:10). Also, under the Old Covenant Hezekiah would have regarded this as evidence that G-d was very displeased with him.
G-d answered saying: “I have heard your prayer, I have seen your tears,” G-d gave two gifts to Hezekiah. First, He gave the gift of an extended life. Second, He gave the gift of knowing he only had fifteen years left. If he were wise, this would still give King Hezekiah the motivation to walk right with G-d and to set his house in order.
Hezekiah wanted a sign, but why a sign that would allow him to go up to the house of the G-d? Because he could not, and would not go up to the house of the G-d until he was healed, by the medical treatment G-d gave him in verse 21. G-d can, and often does, bring healing through medical treatments, and apart from an unusual direction from G-d, medical treatment should never be rejected in the name of "faith."
G-d showed even more mercy to Hezekiah. G-d was under no obligation to give this sign. G-d gave Hezekiah more than he needed or deserved.
G-d shows the same mercy to us. It should be enough for G-d to simply say to us, "I love you." But G-d did so much to demonstrate His love to us (John 3:16, Romans 5:8).
Prayer matters! G-d is forever lessoning to our prayers and He sees our tears.
For tears are a language He understands.
Hezekiah was 39 years old when he learned he would soon die. G-d was remarkably kind to Hezekiah, telling him that his death was near. Not all people are given the time to set your house in order. When G-d announces judgment it is almost always an invitation to repent and to receive mercy.
Hezekiah turned his head to face the wall in order to directed his prayer in privacy to G-d, and not to any man. To our ears, Hezekiah's prayer might almost sound ungodly. In it, his focus is on self-justification and his own merits. It is pretty much as if Hezekiah prayed, "L-rd, I've been such a good boy and You aren't being fair to me. Remember what a good boy I've been and rescue me."
But under the Old Covenant, this was a valid principle on which to approach G-d. Passages like Leviticus 26 and Deuteronomy 28 show that under the Old Covenant, blessings and cursing was sent by G-d on the basis of obedience or disobedience. On that principle, David could write in Psalm 15: L-rd, who may abide in Your tabernacle? Who may dwell in Your holy hill? He who walks uprightly, and works righteousness, and speaks the truth in his heart. (Psalm 15:1-2)
But under the New Covenant, we are blessed on the principle of faith in Y’Shua (Galatians 3:13-14). Hezekiah's principle of prayer isn't fitting for a Believer today. We pray in the name of Y’Shua (John 16:23-24), not in the name of who we are or what we have done. The Church bases its pleas on Messiah's righteousness."
Why was Hezekiah so undone at the prospect of death? Many Believers today would say, "Take me home, L-rd!" But Hezekiah lived under the Old Covenant, and at that time there was not a confident assurance of the glory in the life beyond. Instead, Y’Shua brought life and immortality came to light through the gospel (2 Timothy 1:10). Also, under the Old Covenant Hezekiah would have regarded this as evidence that G-d was very displeased with him.
G-d answered saying: “I have heard your prayer, I have seen your tears,” G-d gave two gifts to Hezekiah. First, He gave the gift of an extended life. Second, He gave the gift of knowing he only had fifteen years left. If he were wise, this would still give King Hezekiah the motivation to walk right with G-d and to set his house in order.
Hezekiah wanted a sign, but why a sign that would allow him to go up to the house of the G-d? Because he could not, and would not go up to the house of the G-d until he was healed, by the medical treatment G-d gave him in verse 21. G-d can, and often does, bring healing through medical treatments, and apart from an unusual direction from G-d, medical treatment should never be rejected in the name of "faith."
G-d showed even more mercy to Hezekiah. G-d was under no obligation to give this sign. G-d gave Hezekiah more than he needed or deserved.
G-d shows the same mercy to us. It should be enough for G-d to simply say to us, "I love you." But G-d did so much to demonstrate His love to us (John 3:16, Romans 5:8).
Prayer matters! G-d is forever lessoning to our prayers and He sees our tears.
For tears are a language He understands.
Anonymous nasty letters
[Isa. 37:14] And Hezekiah received the letter from the hand of the messengers, and read it: and Hezekiah went up unto the house of the LORD, and spread it before the LORD.Hezekiah went up to the house of the L-rd, and spread it before the L-rd:
Hezekiah did exactly what any child of G-d should do with such a letter.
He took it to the house of the L-rd (to the outer courts, not the holy place), and he spread it out before the L-rd.
In this, Hezekiah boldly and effectively fulfilled the later command of 1 Peter 5:7: casting all your care upon Him, for He cares for you.
To be in the ministry means you will receive nasty letters.
What should one do with them?
Often, the best thing to do is to simply throw them away, especially if they are anonymous.
But if they are to be read and kept, they should be spread . . . before the L-rd.
"L-rd, show me what there is in this letter that I need to hear.
Show me what I need to disregard.
Help me to see beyond this person's sinful manner or tone and see if You have something in this for me."
One old preacher received a letter with no sender or return address on the envelope. When he opened it, he saw a single piece of paper with only one word: "Fool!"
He took it to the pulpit the next Sunday, and said: "I received an unusual letter this week.
Never before have I received a letter where the writer signed his name, but forgot to write anything else!"
The Long & Short Of It
Old subject that keeps coming up, lets see what Scripture says about it and what was the times and custom of the day in history concerning the subject. Many have suffered under the teaching because they have taken the word of the teacher not looked into studying out the subject for themselves.
1 Cor. 11:13 But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head: for that is even all one as if she were shaven.
Paul was sent to the Gentiles and many of his ‘converts’ were priestess from the occult who ‘service’ male members. (History of the Tower of Babel.)
They shaved there heads that they would stand out from other women. None but public prostitutes go without veils (hair on their head). If a woman should appear in public without hair she would appear like to those women who had their hair shorn off as the punishment of whoredom, or adultery.
G-d called His followers to ‘be separate’ from the world – why would we be surprise that satan did the same thing by doing the opposite of what G-d wanted. The men there, on the contrary, shave all the hair off their heads, excepting one lock; and those that wear hair are thought effeminate.
1 Cor. 11:6 For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered.
Paul must teach these women new ways, serving an idol is different than serving G-d. In effect, as if she cut her hair short, and wore it in the distinguishing form of the men. In those ages, men wore their hair exceeding short, as appears from the ancient statues and pictures.
Even in mourning it was considered disgraceful to be obliged to shear off the hair; and lest they should lose this ornament of their heads, the women contrived to evade the custom, by cutting off the ends of it only.
1 Cor. 11:13 Judge in yourselves: is it comely that a woman pray unto God uncovered?
Consider the subject in your own common sense, and then say whether it be decent for a woman to pray in public without a veil on her head? The heathen priestesses prayed or delivered their oracles bare-headed: to be conformed to them would be very disgraceful to Christian women. And in reference to such things as these, the apostle appeals to their sense of honor and decency.
1 Cor. 11:14 Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him?
It refers to a deep internal sense of what is proper and right--a sense which is expressed extensively in all nations, showing what that sense is. No reason can be given, in the nature of things, why the woman should wear long hair and the man not. But the general habit among men has been different.
Among the Hebrews, it was regarded as disgraceful to a man to wear his hair long, except he had a vow as a Nazarite, Numbers 6:1-6; Judges 13:6; Judges 16:17; 1 Samuel 1:11. Occasionally, for habit or singularity, the hair was suffered to grow, as was the case with Absalom, (2 Samuel 14:26) but the traditional law of the Jews on the subject was strict.
It is a shame unto him - It is improper and disgraceful, dressed, frizzled and curled hair, which shallow and effeminate men might have affected in that time, as they do in this. Perhaps there is not a sight more ridiculous in the eye of common sense than a high-dressed, curled, cued, and powdered head, with which the operator must have taken considerable pains, and the silly patient lost much time and comfort in submitting to what all but senseless custom must call an indignity and degradation. It is doing that which almost universal custom has said appropriately belongs to the female sex.
1 Cor. 11:15 But if a woman have long hair, it is a glory to her: for her hair is given her for a covering.
IF – notice it is not mandatory for her, but if she chooses to have long hair it is a glory for her.
It is a glory to her - It is an ornament and adorning.
For a covering - Veil. It is given to her as a sort of natural veil, and to indicate the modesty of her wearing a veil. It answered the purposes of a veil when it was suffered to grow long, and to spread over the shoulders and over parts of the face, before the arts of dress were invented or needed.
The value which eastern females put on their long hair may be learned from the fact that when Ptolemy Euergetes, king of Egypt, was about to march against Seleucus Callinicus, his queen Berenice vowed, as the most precious sacrifice which she could make, to cut off and consecrate her hair if he returned in safety.
The women nourish their hair with great fondness, which they lengthen by tresses and tufts of silk, down to the heels. The young men who wear their hair in the East are looked upon as effeminate and infamous.
The veil of the Hindoo women is nothing more than the garment brought over the face, which is always very carefully done by the higher classes of women when they appear in the streets.
1 Cor. 11:16 But if any man seem to be contentious, we have no such custom, neither the churches of God.
But if any man seem to be contentious – Paul states: “If any man, any teacher, or others, is disposed to be strenuous about this, or to make it a matter of difficulty; if he is disposed to call in question my reasoning, and to dispute my premises and the considerations which I have advanced, and to maintain still that it is proper for women to appear unveiled in public, I would add, that in Judea we have no such custom, neither does it prevail among any of the churches. This, therefore, would be a sufficient reasons why it should not be done in Corinth, even if the abstract reasoning should not convince them of the impropriety. It would be singular; would be contrary to the usual custom; would offend the prejudices of many; and should, therefore, be avoided."
The fear of giving offence, should lead you to discountenance and disapprove the custom of your females appearing in public without their veil (with hair on their heads vs no hair at all,) the female should be modest and reserved.
As a woman who dresses loosely or fantastically, even in the present day, is considered a disgrace to her husband, because suspected to be not very sound in her morals; so in those ancient times, a woman appearing without a veil would be considered in the same light.
I hope this enlightens the meaning and teaching. If you have chosen to wear long hair to glorify your Savior, I am sure He has taken notice of it and accounted it to your glory. But if you choose to shorten your hair (not liken to a man) it is not to your dishonor, it just isn’t to your glory. Bottom line it is your choose judge in yourselves for YOU are the only one held accountable in all your chooses.
1 Cor. 11:13 But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head: for that is even all one as if she were shaven.
Paul was sent to the Gentiles and many of his ‘converts’ were priestess from the occult who ‘service’ male members. (History of the Tower of Babel.)
They shaved there heads that they would stand out from other women. None but public prostitutes go without veils (hair on their head). If a woman should appear in public without hair she would appear like to those women who had their hair shorn off as the punishment of whoredom, or adultery.
G-d called His followers to ‘be separate’ from the world – why would we be surprise that satan did the same thing by doing the opposite of what G-d wanted. The men there, on the contrary, shave all the hair off their heads, excepting one lock; and those that wear hair are thought effeminate.
1 Cor. 11:6 For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered.
Paul must teach these women new ways, serving an idol is different than serving G-d. In effect, as if she cut her hair short, and wore it in the distinguishing form of the men. In those ages, men wore their hair exceeding short, as appears from the ancient statues and pictures.
Even in mourning it was considered disgraceful to be obliged to shear off the hair; and lest they should lose this ornament of their heads, the women contrived to evade the custom, by cutting off the ends of it only.
1 Cor. 11:13 Judge in yourselves: is it comely that a woman pray unto God uncovered?
Consider the subject in your own common sense, and then say whether it be decent for a woman to pray in public without a veil on her head? The heathen priestesses prayed or delivered their oracles bare-headed: to be conformed to them would be very disgraceful to Christian women. And in reference to such things as these, the apostle appeals to their sense of honor and decency.
1 Cor. 11:14 Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him?
It refers to a deep internal sense of what is proper and right--a sense which is expressed extensively in all nations, showing what that sense is. No reason can be given, in the nature of things, why the woman should wear long hair and the man not. But the general habit among men has been different.
Among the Hebrews, it was regarded as disgraceful to a man to wear his hair long, except he had a vow as a Nazarite, Numbers 6:1-6; Judges 13:6; Judges 16:17; 1 Samuel 1:11. Occasionally, for habit or singularity, the hair was suffered to grow, as was the case with Absalom, (2 Samuel 14:26) but the traditional law of the Jews on the subject was strict.
It is a shame unto him - It is improper and disgraceful, dressed, frizzled and curled hair, which shallow and effeminate men might have affected in that time, as they do in this. Perhaps there is not a sight more ridiculous in the eye of common sense than a high-dressed, curled, cued, and powdered head, with which the operator must have taken considerable pains, and the silly patient lost much time and comfort in submitting to what all but senseless custom must call an indignity and degradation. It is doing that which almost universal custom has said appropriately belongs to the female sex.
1 Cor. 11:15 But if a woman have long hair, it is a glory to her: for her hair is given her for a covering.
IF – notice it is not mandatory for her, but if she chooses to have long hair it is a glory for her.
It is a glory to her - It is an ornament and adorning.
For a covering - Veil. It is given to her as a sort of natural veil, and to indicate the modesty of her wearing a veil. It answered the purposes of a veil when it was suffered to grow long, and to spread over the shoulders and over parts of the face, before the arts of dress were invented or needed.
The value which eastern females put on their long hair may be learned from the fact that when Ptolemy Euergetes, king of Egypt, was about to march against Seleucus Callinicus, his queen Berenice vowed, as the most precious sacrifice which she could make, to cut off and consecrate her hair if he returned in safety.
The women nourish their hair with great fondness, which they lengthen by tresses and tufts of silk, down to the heels. The young men who wear their hair in the East are looked upon as effeminate and infamous.
The veil of the Hindoo women is nothing more than the garment brought over the face, which is always very carefully done by the higher classes of women when they appear in the streets.
1 Cor. 11:16 But if any man seem to be contentious, we have no such custom, neither the churches of God.
But if any man seem to be contentious – Paul states: “If any man, any teacher, or others, is disposed to be strenuous about this, or to make it a matter of difficulty; if he is disposed to call in question my reasoning, and to dispute my premises and the considerations which I have advanced, and to maintain still that it is proper for women to appear unveiled in public, I would add, that in Judea we have no such custom, neither does it prevail among any of the churches. This, therefore, would be a sufficient reasons why it should not be done in Corinth, even if the abstract reasoning should not convince them of the impropriety. It would be singular; would be contrary to the usual custom; would offend the prejudices of many; and should, therefore, be avoided."
The fear of giving offence, should lead you to discountenance and disapprove the custom of your females appearing in public without their veil (with hair on their heads vs no hair at all,) the female should be modest and reserved.
As a woman who dresses loosely or fantastically, even in the present day, is considered a disgrace to her husband, because suspected to be not very sound in her morals; so in those ancient times, a woman appearing without a veil would be considered in the same light.
I hope this enlightens the meaning and teaching. If you have chosen to wear long hair to glorify your Savior, I am sure He has taken notice of it and accounted it to your glory. But if you choose to shorten your hair (not liken to a man) it is not to your dishonor, it just isn’t to your glory. Bottom line it is your choose judge in yourselves for YOU are the only one held accountable in all your chooses.
A Memorial before G-d
Acts 9, Cornelius, a centurion of the band called the Italian band. His name is a Latin name, and shows that the man was doubtless a Roman, a gentile, a religious man, or a pious man. The original expresses the idea of good reputation, well received, or of high standing among the people, one who maintained the worship of
G-d.
Cornelius was a very generous man that gave much alms, and he was in the regular habit of praying to G-d. It is evident here that Cornelius instructed his family, and exerted his influence to train them in the fear of G-d. True piety will always lead a man to seek the salvation of his family.
In a vision around 3 p.m. an angel was sent to signify to Cornelius that his alms were accepted by G-d as an evidence of his piety, and to direct him to send for Peter to instruct him in the way of salvation. The importance of the occasion was the introduction of the gospel to a Gentile, and hence to the entire Gentile world.
At the suddenness and unexpected character of the vision he became frighten and the angel said to him:
Thy prayers and thine alms are come up for a memorial before G-d.
Though he had not offered sacrifice according to the Jewish Laws--though he had not been circumcised--yet, having acted according to the light which he had, his prayers were heard, and his alms accepted. This was done in accordance with the general principle of the Divine administration, that G-d prefers the offering of the heart, to external forms; the expressions of love, to sacrifice without it.
This is the first time recorded that the Father acknowledged publicly prayers and alms from a Gentile!
It should be remembered, however, that Cornelius was not depending on external morality. His heart was in the work of religion. It should be remembered, further, that he was ready to receive the gospel when it was offered to him, and to become a Christian. In this there was an important difference between him and those who are depending for salvation on their morality in Christian lands. Such men are apt to defend themselves by the example of Cornelius, and to suppose that as he was accepted before he embraced the gospel, so they may be without embracing it.
But there is an important difference in the two cases.
1. There is no evidence that Cornelius was depending on external morality for salvation. His offering was that of the heart, and not merely an external offering. Moral men in Christian lands depend on their external morality in the sight of men. But G-d looks upon the heart.
2. Cornelius did not rely on his morality at all. His was a work of religion. He feared G-d; he prayed to Him; he exerted his influence to bring his family to the same state. Moral men do neither. All their works they do to be "seen of men;" and in their heart there is "no good thing towards the L-rd G-d of Israel." 1 Kings 14:13; 2 Chronicles 19:3. Who hears of a man that "fears G-d," and that prays, and that instructs his household in religion, that depends on his morality for salvation?
3. Cornelius was disposed to do the will of G-d, as far as it was made known to him. Where this exists there is religion. The moral man is not.
4. Cornelius was willing to embrace a Savior, when he was made known to him. The moral man is not. He hears of a Savior with unconcern; he listens to the message of G-d's mercy from year to year without embracing it. In all this there is an important difference between him and the Roman centurion; and while we hope there may be many in pagan lands who are in the same state of mind that he was --disposed to do the will of G-d as far as made known, and therefore accepted and saved by His mercy in the Y’Shua HaMashiach--yet this cannot be adduced to encourage the hope of salvation in those who do know His will, and yet will not do it.
He that believed the promise of the Messiah must now believe the performance of that promise. It was an honor to the apostle Peter that he must preach that which an angel might not, so it was a further honor that an angel was dispatched on purpose from heaven to order him to be sent for. To bring a faithful minister and a willing people together is a work worthy of an angel, and what therefore the greatest of men should be glad to be employed in.
G-d.
Cornelius was a very generous man that gave much alms, and he was in the regular habit of praying to G-d. It is evident here that Cornelius instructed his family, and exerted his influence to train them in the fear of G-d. True piety will always lead a man to seek the salvation of his family.
In a vision around 3 p.m. an angel was sent to signify to Cornelius that his alms were accepted by G-d as an evidence of his piety, and to direct him to send for Peter to instruct him in the way of salvation. The importance of the occasion was the introduction of the gospel to a Gentile, and hence to the entire Gentile world.
At the suddenness and unexpected character of the vision he became frighten and the angel said to him:
Thy prayers and thine alms are come up for a memorial before G-d.
Though he had not offered sacrifice according to the Jewish Laws--though he had not been circumcised--yet, having acted according to the light which he had, his prayers were heard, and his alms accepted. This was done in accordance with the general principle of the Divine administration, that G-d prefers the offering of the heart, to external forms; the expressions of love, to sacrifice without it.
This is the first time recorded that the Father acknowledged publicly prayers and alms from a Gentile!
It should be remembered, however, that Cornelius was not depending on external morality. His heart was in the work of religion. It should be remembered, further, that he was ready to receive the gospel when it was offered to him, and to become a Christian. In this there was an important difference between him and those who are depending for salvation on their morality in Christian lands. Such men are apt to defend themselves by the example of Cornelius, and to suppose that as he was accepted before he embraced the gospel, so they may be without embracing it.
But there is an important difference in the two cases.
1. There is no evidence that Cornelius was depending on external morality for salvation. His offering was that of the heart, and not merely an external offering. Moral men in Christian lands depend on their external morality in the sight of men. But G-d looks upon the heart.
2. Cornelius did not rely on his morality at all. His was a work of religion. He feared G-d; he prayed to Him; he exerted his influence to bring his family to the same state. Moral men do neither. All their works they do to be "seen of men;" and in their heart there is "no good thing towards the L-rd G-d of Israel." 1 Kings 14:13; 2 Chronicles 19:3. Who hears of a man that "fears G-d," and that prays, and that instructs his household in religion, that depends on his morality for salvation?
3. Cornelius was disposed to do the will of G-d, as far as it was made known to him. Where this exists there is religion. The moral man is not.
4. Cornelius was willing to embrace a Savior, when he was made known to him. The moral man is not. He hears of a Savior with unconcern; he listens to the message of G-d's mercy from year to year without embracing it. In all this there is an important difference between him and the Roman centurion; and while we hope there may be many in pagan lands who are in the same state of mind that he was --disposed to do the will of G-d as far as made known, and therefore accepted and saved by His mercy in the Y’Shua HaMashiach--yet this cannot be adduced to encourage the hope of salvation in those who do know His will, and yet will not do it.
He that believed the promise of the Messiah must now believe the performance of that promise. It was an honor to the apostle Peter that he must preach that which an angel might not, so it was a further honor that an angel was dispatched on purpose from heaven to order him to be sent for. To bring a faithful minister and a willing people together is a work worthy of an angel, and what therefore the greatest of men should be glad to be employed in.
Saul (Paul) the Persecutor
[Acts 8:3] As for Saul, he made havock of the church, entering into every house, and haling men and women committed them to prison.
He made havoc - This word is commonly applied to wild beasts, to lions, wolves, etc., and denotes the devastations which they commit. Saul raged against the Messianic church like a wild beast--a strong expression, denoting the zeal and fury with which he engaged in persecution.
Committed them to prison - The Sanhedrim had not power to put them to death, John 18:31, but they had power to imprison; and they resolved, it seems, to exercise this power to the utmost. Paul frequently refers to his zeal in persecuting the Messianic church, 26:10, 11; Galatians 1:13. It may be remarked here, that there never was a persecution commenced with more flattering prospects to the persecutors. Saul, the principal agent, was young, zealous, learned, and clothed with power. He showed afterwards that he had talents fitted for any station; and zeal that tired with no effort and that was appalled by no obstacle. With this talent he entered on his work. Believers were few and feeble. They were scattered and unarmed. They were unprotected by any civil power, and exposed, therefore, to the full blaze and rage of persecution. That the Messianic church was not destroyed was owing to the protection of G-d--a protection that not only secured its existence, but which extended its influence and power, by means of this very persecution, far abroad on the earth.
[4] Therefore they that were scattered abroad went every where preaching the word.
Preaching the word - Greek, Evangelizing, or announcing the good news of the message of mercy, or the word of G-d. It is not the usual word which is rendered preach, but means simply announcing the good news of salvation. There is no evidence, nor is there any probability, that all these persons were ordained to preach. They were manifestly common Believers who were scattered by the persecution; and the meaning is, that they communicated to their fellow-men in conversation, wherever they met them--and probably in the Synagogues, where all Jews had a right to speak--the glad tidings that the Messiah had come. It is not said that they set themselves up for public teachers; or that they administered baptism; or that they founded Messianic churches; but they proclaimed everywhere the news that a Savior had come. Their hearts were full of it. Out of the abundance of the heart the mouth speaks; and they made the truth known to all whom they met.
It should be the great object of all Believers to make the Savior known everywhere. By their lives, conversation, and pious exhortations and entreaties, they should beseech dying sinners to be reconciled to G-d. And especially should this be done when they are traveling. Believers, when away from home, seem almost to imagine that they lay aside the obligations of religion. But the example of Y’Shua and His early disciples has taught us that this is the very time to attempt to do good.
[9:4] And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me?
Fell – He was astonished and overcome by the sudden flash of light, notice it did not say he was upon a horse. In 26:14, it is said that they all fell to the earth at the appearance of the light. They were immediately smitten to the ground together. This was before the voice spoke to Saul.
Voice - It was manifestly regarded as a message to Saul. The light appeared, and the voice spoke to him. The whole company heard a voice, but did not distinguish it as addressed particularly to Saul, for they all were in pursuit.
Why persecutes thou Me - The design was to convert an infuriated persecutor, and to make him a Messianic Believer. To do this, it was necessary that he should see the Y’Shua HaMashiach. The design was, further, to make him an eminent instrument in carrying the gospel to the Gentiles (whom will now be allowed into the Messianic fellowship, down the road they well separate and be called Christians taking on the Greek form. That was not G-d’s idea; He wanted them to work together. The Jews were to teach the Gentiles for they are His priest.) It is important to remember Paul was sent to the Gentiles and that is whom he is speaking to – many make doctrines out of what Paul said not remembering he is not speaking to the Jews who already understood what the teaching was about. That is where one needs to know the times and customs to get the proper meaning.
V. 5 Against the pricks - The word translated "pricks" here means, properly, any sharp point which will pierce or puncture, as the sting of a bee. But it commonly means an ox-goad, a sharp piece of iron stuck into the end of a stick, with which the ox is urged on. These goads, among the Hebrews, were made very large. Thus Shamgar slew six hundred men with one of them, Judges 3:31: Comp. 1 Samuel 13:21. The expression, "to kick against the prick," or the goad, is derived from the action of a stubborn and unyielding ox, kicking against the goad. And as the ox would injure no one by it but himself--as he would gain nothing--it comes to denote an stubborn and unruly nature and course of conduct, opposing motives to good conduct; resisting the authority of Him who has a right to command; and opposing the leadings of Providence, to the injury of him who makes the resistance. It denotes rebellion against lawful authority, and thus getting into greater difficulty by attempting to oppose the commands to duty. This is the condition of every sinner. If men wish to be happy, they should cheerfully submit to the authority of G-d. They should not rebel against the dealings of Providence. They should not murmur against their Creator. They should not resist the claims of their consciences. By all this they would only injure themselves. No man can resist G-d, or His own conscience, and be happy.
[7] And the men which journeyed with him stood speechless, hearing a voice, but seeing no man.
Stood speechless - In this place the historian is speaking of what occurred after the first alarm. There is no doubtfulness that they rose from the ground immediately, and surveyed the scene with silent amazement and alarm. The word speechless properly denotes those who are so astonished or so stupefied as to be unable to speak.
Voice - Hearing a sound or noise. In 22:9 says the rest did not understand in the sense of understanding the words.
[9] And he was three days without sight, and neither did eat nor drink.
This effect is caused by the intense action of the light on the optic nerve, or sometimes from a disorder of the brain. He was brought to the dust, and left to three painful days of darkness and suspense, before it was told him what he was to do.
This state of darkness was necessary to humble him, to view his past life; his great sins; the sudden change in his views; his total absorption in the vision; perhaps also his grief at the loss of his sight, would all fill his mind, and indispose him to partake of food. Great grief always produces this effect.
[18] And immediately there fell from his eyes as it had been scales: and he received sight forthwith, and arose, and was baptized.
Fell from his eyes - The effect was such as would take place if some dark, impervious substance had been placed before the eyes, and had been suddenly removed. The word translated scales is used nowhere else in the New Testament. It means, properly, the small crust or layer which composes a part of the covering of a fish, and also any thin layer or leaf exfoliated or separated; as scales of iron, bone, or a piece of bark. It is mentioned in the future that G-d would remove the scales off His people’s eyes, and then they would believe in the Messiah.
And was baptized - In this he followed the example of all the early converts to Messianic. Notice a ‘disciple’ baptized him not an ‘apostle.’
Paul was called to the Gentiles which are the nations; all who were not Jews. This was the principal employment of Paul.
He made havoc - This word is commonly applied to wild beasts, to lions, wolves, etc., and denotes the devastations which they commit. Saul raged against the Messianic church like a wild beast--a strong expression, denoting the zeal and fury with which he engaged in persecution.
Committed them to prison - The Sanhedrim had not power to put them to death, John 18:31, but they had power to imprison; and they resolved, it seems, to exercise this power to the utmost. Paul frequently refers to his zeal in persecuting the Messianic church, 26:10, 11; Galatians 1:13. It may be remarked here, that there never was a persecution commenced with more flattering prospects to the persecutors. Saul, the principal agent, was young, zealous, learned, and clothed with power. He showed afterwards that he had talents fitted for any station; and zeal that tired with no effort and that was appalled by no obstacle. With this talent he entered on his work. Believers were few and feeble. They were scattered and unarmed. They were unprotected by any civil power, and exposed, therefore, to the full blaze and rage of persecution. That the Messianic church was not destroyed was owing to the protection of G-d--a protection that not only secured its existence, but which extended its influence and power, by means of this very persecution, far abroad on the earth.
[4] Therefore they that were scattered abroad went every where preaching the word.
Preaching the word - Greek, Evangelizing, or announcing the good news of the message of mercy, or the word of G-d. It is not the usual word which is rendered preach, but means simply announcing the good news of salvation. There is no evidence, nor is there any probability, that all these persons were ordained to preach. They were manifestly common Believers who were scattered by the persecution; and the meaning is, that they communicated to their fellow-men in conversation, wherever they met them--and probably in the Synagogues, where all Jews had a right to speak--the glad tidings that the Messiah had come. It is not said that they set themselves up for public teachers; or that they administered baptism; or that they founded Messianic churches; but they proclaimed everywhere the news that a Savior had come. Their hearts were full of it. Out of the abundance of the heart the mouth speaks; and they made the truth known to all whom they met.
It should be the great object of all Believers to make the Savior known everywhere. By their lives, conversation, and pious exhortations and entreaties, they should beseech dying sinners to be reconciled to G-d. And especially should this be done when they are traveling. Believers, when away from home, seem almost to imagine that they lay aside the obligations of religion. But the example of Y’Shua and His early disciples has taught us that this is the very time to attempt to do good.
[9:4] And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me?
Fell – He was astonished and overcome by the sudden flash of light, notice it did not say he was upon a horse. In 26:14, it is said that they all fell to the earth at the appearance of the light. They were immediately smitten to the ground together. This was before the voice spoke to Saul.
Voice - It was manifestly regarded as a message to Saul. The light appeared, and the voice spoke to him. The whole company heard a voice, but did not distinguish it as addressed particularly to Saul, for they all were in pursuit.
Why persecutes thou Me - The design was to convert an infuriated persecutor, and to make him a Messianic Believer. To do this, it was necessary that he should see the Y’Shua HaMashiach. The design was, further, to make him an eminent instrument in carrying the gospel to the Gentiles (whom will now be allowed into the Messianic fellowship, down the road they well separate and be called Christians taking on the Greek form. That was not G-d’s idea; He wanted them to work together. The Jews were to teach the Gentiles for they are His priest.) It is important to remember Paul was sent to the Gentiles and that is whom he is speaking to – many make doctrines out of what Paul said not remembering he is not speaking to the Jews who already understood what the teaching was about. That is where one needs to know the times and customs to get the proper meaning.
V. 5 Against the pricks - The word translated "pricks" here means, properly, any sharp point which will pierce or puncture, as the sting of a bee. But it commonly means an ox-goad, a sharp piece of iron stuck into the end of a stick, with which the ox is urged on. These goads, among the Hebrews, were made very large. Thus Shamgar slew six hundred men with one of them, Judges 3:31: Comp. 1 Samuel 13:21. The expression, "to kick against the prick," or the goad, is derived from the action of a stubborn and unyielding ox, kicking against the goad. And as the ox would injure no one by it but himself--as he would gain nothing--it comes to denote an stubborn and unruly nature and course of conduct, opposing motives to good conduct; resisting the authority of Him who has a right to command; and opposing the leadings of Providence, to the injury of him who makes the resistance. It denotes rebellion against lawful authority, and thus getting into greater difficulty by attempting to oppose the commands to duty. This is the condition of every sinner. If men wish to be happy, they should cheerfully submit to the authority of G-d. They should not rebel against the dealings of Providence. They should not murmur against their Creator. They should not resist the claims of their consciences. By all this they would only injure themselves. No man can resist G-d, or His own conscience, and be happy.
[7] And the men which journeyed with him stood speechless, hearing a voice, but seeing no man.
Stood speechless - In this place the historian is speaking of what occurred after the first alarm. There is no doubtfulness that they rose from the ground immediately, and surveyed the scene with silent amazement and alarm. The word speechless properly denotes those who are so astonished or so stupefied as to be unable to speak.
Voice - Hearing a sound or noise. In 22:9 says the rest did not understand in the sense of understanding the words.
[9] And he was three days without sight, and neither did eat nor drink.
This effect is caused by the intense action of the light on the optic nerve, or sometimes from a disorder of the brain. He was brought to the dust, and left to three painful days of darkness and suspense, before it was told him what he was to do.
This state of darkness was necessary to humble him, to view his past life; his great sins; the sudden change in his views; his total absorption in the vision; perhaps also his grief at the loss of his sight, would all fill his mind, and indispose him to partake of food. Great grief always produces this effect.
[18] And immediately there fell from his eyes as it had been scales: and he received sight forthwith, and arose, and was baptized.
Fell from his eyes - The effect was such as would take place if some dark, impervious substance had been placed before the eyes, and had been suddenly removed. The word translated scales is used nowhere else in the New Testament. It means, properly, the small crust or layer which composes a part of the covering of a fish, and also any thin layer or leaf exfoliated or separated; as scales of iron, bone, or a piece of bark. It is mentioned in the future that G-d would remove the scales off His people’s eyes, and then they would believe in the Messiah.
And was baptized - In this he followed the example of all the early converts to Messianic. Notice a ‘disciple’ baptized him not an ‘apostle.’
Paul was called to the Gentiles which are the nations; all who were not Jews. This was the principal employment of Paul.
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