Oct 09 1Chron 26 Ezek 35 Phil 3,4
Oct 09 1Chron 26 Ezek 35 Phil 3,4
"Salute every saint in Christ Jesus." (Phil 4:21)
Not just "all saints," but "every saint"—each one separately and individually. A beautiful concluding thought—"Salute every saint in Christ." Consider them all, over and over, one by one, in loving and prayerful remembrance, after the wonderful example of the aged apostle, that the whole body, fitly joined together according to the effectual working of every part, may grow up in Christ unto the edifying of itself in love.
"The grace of our Lord Jesus Christ be with you all. Amen."
—G.V.G., 'I Do Rejoice Yea and Will Rejoice, ' Be Ye Transformed, vol 4
reference 1 Chronicles 26
EXPOSITIONAL NOTES
(7) SUGGESTION THAT BENAIAH (CAPTAIN OF SOLOMON’S HOST) WAS ONE OF THE PRIESTLY WARRIORS
2 Chron. 23:7.—The Levites surround Joash with their weapons in their hands.
1 Chron. 12:28.—Zadok, afterwards high priest, is described as a mighty man of valour.
1 Chron. 26:6, 9, 31.—Various families of Priests are mighty men of valour.
Numbers 31:6.—Phineas the son of Eleazar the priest is sent to the War.
1 Chron. 12:23 and 27.—The Armed men that came to David to Hebron included 3,700 Aaronites (priests) under Jehoiada.
1 Chron. 27:5.—David’s captain of the host for the third month (who was later Solomon’s captain, 1 Kings 2:35) was Benaiah the son of Jehoiada, a chief priest.
--(1941). The Christadelphian, 78(electronic ed.), 413.
reference Ezekiel 35
Ezekiel 35:5-6
The Cause Of Yahweh's Anger— Vv. 5-6
The unremitting hostility of the Edomites against Israel is indicative of the unreasoning opposition of Gentilism to the purpose of Yahweh worked out through the people of Israel. This was the cause of Yahweh's anger against Edom in the past, and it is the cause of His anger against the world of Gentilism today.
Ezekiel 35:5
"Thou hast had a perpetual hatred"—The flesh has ever hated the Spirit, both nationally as well as individually. In the past Edom bitterly opposed Israel which then constituted the Kingdom of God. In the same way, the flesh in political manifestation will oppose the restoration of the Kingdom of God in the future. It has manifested a perpetual hatred against the purpose of Yahweh (Eze_36:2; Psa_137:7; Obad. Vv. 10, 11).
"Hast shed the blood of the children of Israel" . . . in the time of then* calamity"—The relentless antipathy of Edom towards Israel culminated in the last days of Jerusalem (Oba_1:13), when the Edomites did their best to completely destroy the people of Israel. The attitude of Edom in that regard has been repeated by Gentile powers ever since in that, whilst Israel has been in dispersion, they have subjected her to persecution. This has been displeasing to Yahweh, as Zechariah declares. Through him the Spirit proclaimed: "I am very sore displeased with the heathen that are at ease: for I was but a little displeased, and they helped forward the affliction" (Zec_1:15). The persecution that the children of Israel have experienced during their dispersion, as they have been driven from country to country, illustrates the principle set down in Eze_35:5.
"In the time that their iniquity had an end"—The attitude of Edom at the time when Israel was finally overthrown will find its counterpart at the "time of Jacob's trouble", when, however, Jacob shall be delivered (see Jer_30:7). It is significant that Rotherham translates this phrase as: "the time of the final punishment for iniquity". The Revised Version renders: "in the time of the iniquity of the end". This is the time of Judah's final transgression, the time of Jacob's trouble yet to come. Therefore the words of Ezekiel point forward to the last great crisis of the ages as outlined in his prophecy, Chapter 38. At that time of crisis, when Israel will experience great tribulation, so that "two parts shall be cut off and die" (Zec_13:8), punishment will also be meted out against the antitypical Edomites, even the Gentiles.
Ezekiel 35:14-15
All to Rejoice but Edom—Vv. 14-15
These verses bring the prophecy to a climax, and show that at the time when all the earth rejoices, Edom will be made, desolate.
Ezekiel 35:14
"When the whole earth rejoices" —Historically, the fall of Babylon caused the whole world to rejoice (Isa_14:7). Following that fall, Israel returned under Zerubbabel, and Edom was subsequently overthrown by the Maccabees. The terms of Isaiah (Ch. 14) clearly show that this is typical of the future. When Babylon the Great is overthrown, then Israel will be completely restored to their land and antitypical Edom, as a political force, will be no more. So, at a time when the whole earth rejoiceth, Edom will be made most desolate. It is obvious that Edom does not relate to the Arabs, because they, in common with all mankind, will rejoice at that time (Isa_60:6-7).
Ezekiel 35:15
"As thou didst rejoice at the inheritance of the house of Israel, because it was desolate, so will I do unto thee"—The purpose of God as regards antitypical Edom is expressed in the prophecy of Daniel. The prophet recorded: "I beheld then because of the voice of the great words which the horn spake: I beheld even till the beast was slain and his body destroyed, and given to the burning flame" (Dan_7:11). This describes the destruction of antitypical Edom, the flesh in political manifestation. In Ezekiel's prophecy Edom types the fourth Beast which is to be completely overthrown as foretold by Daniel. This is in contrast to "the rest of the beasts which have their lives prolonged" (7:12) i.e. they shall continue to the end of the millenium, though their dominion, or power is taken away.
"They shall know that I am Yahweh"—The name of Yahweh was proclaimed when Moses was sent to deliver the people of Israel from Egypt (Exo_3:14). In its significance this very name guarantees the ultimate triumph of Israel because it is expressive of the promises made to Abraham, Isaac and lacob. When Edom is overthrown, and the purpose of Yahweh is manifest in all the earth; when the Lord lesus Christ is ruling from Jerusalem and the law is going forth from Zion to a rejoicing earth, then the full significance of the Name of Yahweh will be recognized throughout the world. Men will behold in the destruction that shall have come upon political Edom, and in the glory that shall then be manifested in Israel both "the goodness and the severity of God" (Rom_11:22).
--Mansfield, Expositor
reference Philippians 3
The Mark of the High Calling
"This one thing I do—forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus" —Phil. 3:13.
PHILIPPIANS CHAPTER THREE
IN OPENING the 3rd chapter to the Philippians Paul reminds us to—"REJOICE IN THE LORD!"
This means to feel joy or great delight. We can all understand the feeling of joy or delight, for in many human things people enjoy many human delights, some good and some evil. Many illustrations of human joy could be written about, such as a new-born baby in the household, a promotion at work, increase in salary, graduation from school, honours, and many other interests that the human capacity can joy in.
However, Paul is not speaking of the capacity for joy in human experiences related to the flesh, but he is talking about joys that can be experienced "in the Lord." ...
... WE NOW come (v. 7) to the main point of Paul's message in this chapter—"What things were gain to me . . ."
—that is, what seemed to the fleshly man to be gained and to be sought after—“. . . those I counted loss for Christ.”
Now we have the real heart of the issue, don't we—the fleshly gains, power, positions, riches, so-called respectability, popularity, education, worldly honor, and worldly pleasures. All these things that appear to be so important to the man himself or the woman, and appear to be something to gain —we should lose them all so that we may win Christ.
As Paul said, let us be willing to lose all of these fleshly gains, for the EXCELLENCY of the knowledge of Jesus Christ our Lord.
The word we need here, is that we should deny worldly gain. The word "excellency" means something that is superior, or extremely good, select, exquisite, and actually means excelling that which we compare it with. Paul is comparing the things that appear to be gain to the fleshly man, to what can be realized or attained to in Christ Jesus.
Actually there is no need to make a comparison, because the things in Christ Jesus are eternal, while the things in regard to the earthly man are mortal and pass away. Yet because we are human, then the spirit in Paul seeks to reason with us, so that we can recognize the surpassing excellency of the Truth contained in God's Word, and His promises to those who have ears to hear. We read frequently of the excellency—the great superiority—of the things of God—"Ascribe ye strength unto God; His excellency is over Israel and His strength is in the clouds" (Psa. 68:34).
"I will make thee an eternal excellency, a joy of many generations" (Isa. 60:15).
"For God, Who commanded the light to shine out of darkness hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ. But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us" (2 Cor. 4:6-8).
"O Lord our Lord, how excellent is Thy Name in all the earth! Who hast set Thy glory above the Heavens."
Paul continues in verse 8 with a very powerful emphasis. We often find Paul emphasizing the lesson he is trying to make with a comparison to something we are all acquainted with. In this verse the emphasis is made with the use of a strong and striking word. The Diaglot has "vile refuse," the A.V. has "DUNG."
In either case we cannot misunderstand the powerful emphasis Paul is making. In other words, Paul is telling us that all of the things this present life may offer us—and we would like to dwell on this a little, because it is here we need the great lesson Paul is seeking to teach us. So let us repeat some of the so-called benefits this present life beckons us to: riches, honor, education to qualify us for such so called benefits, positions, professions, enticements to marriage bliss and so-called advancements, community respectability and popularity, sports and the achievements in the arts and sciences, and many other things we have no need to dwell on, because the point is made.
These are the things this present life has to offer, and Paul was offered these things. He then desires to pinpoint his lesson by stating clearly that, ALL of the things mentioned that the flesh seeks after and is enticed with, he, Paul, considered "VILE REFUSE" so that he could win Christ. Do WE want to win Christ? Why, we certainly do! Then the only way we can do so is to follow the pattern set by certain ones who we know will be amongst the class spoken of as "winning Christ." Paul was one of these and it is stated of him—"Henceforth there is laid up for me (Paul) a crown of righteousness" (2 Tim. 4:8).
Looking at the previous chapter in Philippians (2:7), we are told that even Christ—"Made himself of no reputation and took upon him the form of a servant."
"What is a "servant"? One who SERVES. But the fleshly instinct is to try to become someone of distinction so that others serve us. Yet Christ, the future King of the earth, became a servant. He washed his disciples' feet and humbled himself to the cross. Paul in this same chapter (2:5) said— "Let this disposition be in you, which was also in Christ Jesus."
THIS is "winning Christ," to lose all the attainments of this present life and to humble ourselves so that we can be crucified with our Lord. Note Romans 6:6— "Knowing this, that our old man (the body of the flesh) is crucified with him." ...
—J.R. March 1963 Berean
reference Philippians 4:7
THE PEACE OF GOD
JOHN records the words of Jesus: “Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid”. “These things I have spoken unto you, that in me ye might have peace.”
The Apostle Paul never begins an Epistle without a salutation containing the word “peace” (eir nē). And in Paul’s teaching “peace” plays a conspicuous part. God is a “God of peace”. The believer has “peace with God”. “To be spiritually minded is life and peace.” But Paul never uses the word to imply that peace in the sense of being in harmony with our surroundings is attainable.
There are two passages which are especially worthy of our attention by reason of the beauty and the unexpectedness of the metaphors used by the Apostle. In one of them Paul speaks of peace as an “arbitrator”: in the other of peace as a “sentinel”. The atmosphere is that of a conflict, yet peace exists, or lives on, in the strife. Peace, can therefore be no earthly product. It comes from above. It lies exposed to all the shocks and invasions of earthly things, it is not exempt from the blows of sorrow, hardship, persecution and loss—yet it survives all these things.
Says Paul, Peace is an arbitrator. “Let the peace of God rule (brabeuetō, from brabeus) in your hearts” (Col. 3:15). But the word “rule” as a translation is colourless compared with “arbitrate” as it is given in the margin of the Revised Version of the Bible. The expression suggests an umpire, one who decides in a contest and awards the prize to the victor. There were ten judges in the ancient Greek Olympian games, where the winners received a wreath of the sacred wild olive.
We can join this sense of the “peace of God” as an arbitrator in our hearts, with the declaration of the apostle Paul regarding the “law” which he found in his members (or his body): willing to do good, but doing it not, doing those things that he would not. Two forces (flesh and spirit) contend for supremacy in the members (or the body) of the believer in God and His Son. Desire and conscience, passion and duty, the knowledge of the right, and the “vainglory of life”: these are in constant conflict within us. The best and the worst, motives noble and ignoble, fight for possession, for mastery. The pain of taking up (or bearing) a cross, which means the deepening of patience and purity, strives against the joy of self-indulgence, which if not combated, issues in callousness, a “conscience seared as with a hot iron”. Paul says that the Peace of God sits in our heart as an arbitrator, to decide between these combatants. The Peace of God will end the strife, will close the conflict, and crown the victor, as did the judges of the Olympian Games in the days of Paul.
The Peace of God is also a sentinel: “And the peace of God, which passeth all understanding, shall guard (phrourēsei) your hearts and thoughts in Christ Jesus” (Phil. 4:7).
Paul has changed his metaphor: it is no longer an arena, but a garrison ringed with battlements, posted within some high but not impregnable castle. The sentry at the gate of the castle keeps watch. He carries no weapon, engages in no strife. His name is “Peace”—“the peace of God”. When Paul adds “which passes all understanding” he does not mean, as is commonly supposed, that this “peace” transcends all powers of human intelligence or conception of the human mind.
Neither has it anything to do with human cleverness or device. Neither natural wit, skilfulness, resource, nor clear foresight can usurp the place of “the peace of God“, or do for the “man in Christ Jesus” what the “peace of God” does. Happy are those whose inner life is guarded by the “peace of God”.
Paul further defines his grand metaphor by adding the words “in Christ Jesus”. The believer in Christ Jesus, because he is Christ’s-man, has joy, strength, “power over sin”, freedom and serenity. The gifts which Jesus enjoyed through communion with God are imparted to all those in union with Christ Jesus.
We who believe, enjoy these things, provided we do indeed act upon the exhortation of Jesus, “be not anxious for the morrow”, and abide by the counsel of Paul, “in nothing be anxious”.
Jesus left his life to be ordered by the Father and lived each day as it came in the strength of his Father. If we are indeed to “inherit all things”, including the peace bequeathed to us by Jesus Christ—and that peace failed him not, even in the night of desertions, misunderstandings and slander, and shrank not from the cross—then we must follow Jesus, and allow the arbitrator and sentinel of God to work a perfect work in us.
--(1953). The Christadelphian, 90(electronic ed.), 372.
Comments
Post a Comment