Book of 1 John Chapter 1 Vs. 1

 The Word of Life

Verses 1-4: As an apostolic eyewitness to Jesus’ ministry, including His death and resurrection, and as one of the three most intimate associates of the Lord John, Peter, James, John affirms the physical reality of Jesus Christ’s having come in the flesh (4:2-3). In this way, John accentuated the gravity of the false teaching by immediately focusing on a strongly positive affirmation of the historic reality of Jesus’ humanity and the certainty of the gospel. Although the false teachers claimed to believe in Christ, their denial of the true nature of Christ i.e. His humanity demonstrated their lack of genuine salvation (2:22-23). The affirmation of a proper view of Christ constitutes the first test of genuine fellowship.

1 John 1:1 “That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life;”

That which was... That glorious and wonderful person, Jesus Christ the Lord (1Jhn. 1:1, 1:3-4).

That which (ὃ)

It is disputed whether John uses this in a personal sense as equivalent to he, whom, or in its strictly neuter sense as meaning something relating to the person and revelation of Christ. On the whole, the περί, concerning (A. V., of), seems to be against the personal sense. The successive clauses, that which was from the beginning, etc., express, not the Eternal Word Himself, but something relating to or predicated concerning περί Him. The indefinite that which, is approximately defined by these clauses; that about the Word of Life, which was from the beginning, that which appealed to sight, to hearing is, to touch. Strictly, it is true, the περί is appropriate only with we have heard, but it is used with the other clauses in a wide and loose sense (compare John 16:8). The subject is not merely a message, but all that had been made clear through manifold experience concerning it (Westcott).

Was (ἦν)

Not ἐγένετο came into being. See on John 1:3; see on John 8:34; see on John 8:58. It was already existing when the succession of life began.

from the beginning.

Ten things concerning Jesus Christ:

1. From the beginning (1Jhn. 1:1; John 1:1-2); from everlasting (Mic. 5:1-2; Heb. 1:8)

2. We have heard Him with our ears (1Jhn. 1:1).

3. We have seen Him with our eyes (1Jhn. 1:1).

4. Our hands have handled Him (1Jhn. 1:1).

5. He is the Word of Life (1Jhn. 1:1; John 14:6).

6. We bear witness of this Life (1Jhn. 1:2).

7. He is that eternal Life (1Jhn. 1:2).

8. He is not the Father but was with Him from all eternity (1Jhn. 1:2; John 1:1-2).

9. He was manifested to us (1Jhn. 1:2).

10. We declare Him to you for two reasons:

(1) That you may have fellowship with us, with the Father, and with His Son Jesus Christ (1Jhn. 1:3)

(2) That your joy may be full (1Jhn. 1:4)

This phrase refers to the proclamation of the gospel that centers in Christ’s person, words, and works as contained in apostolic testimony. “From the beginning”. Although John’s gospel uses a similar phrase meaning eternity past (John 1:1, “in the beginning”), the phrase here (in the context of verses 1-4), refers to the beginning of gospel preaching when the readers first heard about Jesus (2:7, 24).

The phrase also emphasizes the stability of the gospel message. Its contents do not change but remain stable from the very beginning; it is not subject to change due to current worldly fads or philosophical thinking.

we have heard.

We have absolute certainty of the reality of what we proclaim. We have actually heard, seen, and touched Him, not transiently, but frequently. We lived with Him daily for years. We heard His teaching and saw His divine works (1Jhn. 1:1-3; 2Pet. 1:16; Acts. 5:31; 1Cor. 15:1-8).

Have heard - have seen (ἀκηκόαμεν - ἑωράκαμεν)

Both in the perfect tense, denoting the still abiding effects of the hearing and seeing.

With our eyes

Emphasizing the direct, personal experience in a marvelous matter.

The words used here point to the vivid recollection of the person of Jesus that John still had even in his old age. For John, even 60 years later, those memories were permanently etched on his mind as if the events had just happened.

From the beginning (ἀπ' ἀρχῆς)

The phrase occurs twice in the Gospel (John 8:44; 15:27); nine times in the First Epistle, and twice in the Second. It is used both absolutely (John 3:8; 2:13, 2:14), and relatively (John 15:27; 1Jhn. 2:24). It is here contrasted with in the beginning (John 1:1). The difference is that by the words in the beginning, the writer places himself at the initial point of creation, and, looking back into eternity, describes that which was already in existence when creation began. The Word was in the beginning. In the words from the beginning, the writer looks back to the initial point of time and describes what has been in existence from that point onward. Thus, in the beginning characterizes the absolute divine Word as He was before the foundation of the world and at the foundation of the world. From the beginning characterizes His development in time. Note the absence of the article both here and in John 1:1. Not the beginning as a definite, concrete fact, but as apprehended by man; that to which we look as beginning.

looked upon.

Greek: theaomai, gazing with a purpose; see with desire; regard with admiration. Related to theoreo, to gaze at, as a spectacle. It is used of physical sight and the actual presence of the object on which the gaze is fixed. It means a prolonged and continued gaze. All total, the words are used 81 times.

Have looked upon (ἐθεασάμεθα)

Rev., correctly, beheld. The tense is the aorist, marking not the abiding effect of the vision upon the beholder, but the historical manifestation to special witnesses. On the difference between this verb and ἑωράκαμεν we have seen, see on John 1:14, 1:18.

Have handled (ἐψηλάησαν)

The aorist tenses. Rev. handled. For the peculiar force of the verb see on Luke 24:39. The reference is, probably, to handle me (Luke 24:39), and to John 20:27. This is the more noticeable from the fact that John does not mention the fact of the Resurrection in the Epistles and does not use the word in his own narrative of the Resurrection. The phrase therefore falls in with the numerous instances in which John assumes the knowledge of certain historic facts on the part of his readers.

Word of life.

The Word was made flesh and dwelled among men so that they would have as much proof of His personal existence, as they had of any other person in their midst (John 1:1-2, 1:14; 1Tim. 3:16).

John here and below alludes to his eyewitness status. That of which he speaks, he has witnessed personally. His witness pertains to the Word of Life, which is the proclamation concerning the One in whom was life (John 1:4).

John was there from the beginning. His knowledge is first-hand. John is not writing from something someone else has told him, He is stating things he knows to be fact. John is aware that Jesus is the Word, which created all things.

Compare John 1:1, 1:9, 1:14. The construction of the first three verses is somewhat involved. It will be simplified by throwing it into three parts, represented respectively by 1Jhn. 1:1, 1:2, 1:3. The first part, that which was from the beginning - Word of Life, forms a suspended clause, the verb being omitted for the time, and the course of the sentence being broken by 1Jhn. 1:2, which forms a parenthesis: and the Life - manifested unto us. 1Jhn. 1:3, in order to resume the broken sentence of 1Jhn. 1:1, repeats in a condensed form two of the clauses in that verse, that which we have seen and heard, and furnishes the governing verb, we declare. Thus the simple sentence, divested of parenthesis and resumptive words would be, We declare unto you that which was from the beginning, that which we have seen with our eyes, that which we beheld, and our hands handled concerning the Word of Life.

Of the Word (περὶ τοῦ λογοῦ)

Better, as Rev., concerning the Word.

Of life (τῆς ζωῆς)

Lit., the life. See on John 1:4. The phrase ὁ λόγος τῆς ζωῆς, the Word of the Life, occurs nowhere else in the New Testament. The nearest approach to it is Phlp. 2:16; but there neither word has the article. In the phrase words of eternal life (John 6:68), and in Acts 5:20, all the words of this life, ῥήματα is used. The question is whether λόγος is used here of the Personal Word, as John 1:1, or of the divine message or revelation. In the four passages of the Gospel where λόγος is used in a personal sense (John 1:1, 1:14), it is used absolutely, the Word compare Rev. 19:13. On the other hand, it is often used relatively in the New Testament; as word of the kingdom (Mat. 8:19); word of this salvation (Acts 8:26); word of His grace (Acts 20:32); word of truth (Jas. 1:18). By John ζωῆς of life, is often used in order to characterize the word which accompanies it. Thus, crown of life (Rev. 2:10); water of life (Rev. 21:6); book of life (Rev. 3:5); bread of life (John 6:35); i.e., the water which is living and communicates life; the book; which contains the revelation of life; the bread which imparts life. In the same sense, John 6:68; Acts 5:20. Compare Tit. 1:2, 1:3.

Though the phrase, the Word of the Life, does not elsewhere occur in a personal sense, I incline to regard its primary reference as personal, from the obvious connection of the thought with John 1:1, 1:4. In the beginning was the Word, - in Him was life. As John does not purpose to say that he announces Christ as an abstract single idea, but that he declares his own concrete historical experiences concerning Christ, - so now he continues, not the Logos (Word), but concerning the Word, we make annunciation to you (Ebrard). At the same time, I agree with Canon Westcott that it is most probable that the two interpretations are not to be sharply separated. The revelation proclaims that which it includes it has, announces, gives life. In Christ life as the subject, and life as the character of the revelation, were absolutely united.

John 1:1-4 “In the beginning was the Word, and the Word was with God, and the Word was God.” “The same was in the beginning with God.” “All things were made by him; and without him was not any thing made that was made.” “In him was life; and the life was the light of men.”

John was there when Jesus spoke to evil spirits, and they came out of people. John saw the miracles of those being raised from the dead, and the sick healed. John was there when Jesus gave the Sermon on the Mount. John was there when Jesus walked on the water.

He uses terms that strongly affirm the physical reality of Jesus, for a spirit cannot be heard, gazed at for long periods looked at, or touched as Jesus was by John during His earthly ministry and even after His resurrection. One in whom was life: This refers not only to Jesus Christ but the proclamation of His gospel.

It is a gross understatement to say that he touched Jesus. John lay with his head on the chest of Jesus. John was called the apostle of love, because of his great love for Jesus. John understood Jesus being the Lamb of God. John knew that Life itself was contained in Jesus.

John knew that Jesus was the source of all Light and Life, as we see in the following Scripture.

John 1:4 “In him was life; and the life was the light of men.” The only life we have is in Jesus, all else brings death.

Prologue

Again, the first four verses of the epistle constitute its prologue. Here the writer affirmed the tangible reality of the Incarnation of Christ and announced that the goals of his letter were fellowship and joy.

The apostle declared his subject to be that which was from the beginning. Many have thought that he referred here to an absolute beginning, such as described in Gen. 1:1 and John 1:1. This is possible, but in view of the epistle’s concern with the original message about Jesus Christ, it seems more likely that John referred to the beginning of the gospel proclamation. If so, the usage is similar to that found in 1Jhn. 2:7, 2:24; and 1Jhn. 3:11. The writer was then asserting that what he proclaimed was the truth about God’s Son that was originally witnessed by the apostles who had direct contact with Him. Numbering himself among these apostolic eyewitnesses, the author described this proclamation as one which we have heard, which we have seen with our eyes, which we have looked at and our hands have touched.

With these introductory words, the apostle directed his first shafts at the heresy with which he was concerned. The antichrists brought new ideas, not those which were from the beginning of the gospel era. Moreover, their denial of the reality of the incarnate life of Christ could be countered by the experiences of the eyewitnesses whose testimony was founded on actual hearing, seeing, and touching (cf. look and touch in Luke 24:39). John’s message is solidly based on a historical reality.

The exact meaning of the expression concerning the Word of life has been variously explained. By capitalizing the term Word, the NIV interprets this as a title for the Lord like that found in John 1:1, 1:14. But there this title has no qualifying phrase such as the expression of life, which is used here. It seems more natural to understand the phrase in the sense of the message about life for which Phlp. 2:16 furnishes a parallel see also Acts 5:20. Indeed, as 1Jhn. 1:2 shows, life, not word, is personified. Thus John was saying that his subject matter in this epistle deals with the original and well-attested verities that concern the message about Life - that is, about God’s Son, who is Life (cf. 1Jhn. 5:20).

Introduction Book of Joel

 

Introduction Book of Joel

Title: The Greek Septuagint (LXX), and Latin Vulgate versions follow the Hebrew Masoretic Text, titling this book after Joel the prophet, the recipient of the message from God (1.1). Joel is referred to only once in the New Testament (Acts 2:16-21).

Author – Date: The author of the prophecy is identified only as Joel the son of Pethuel. His name combines the names Yahweh and El and means Yahweh Is God. The author is one of 14 men in the Old Testament who shared this name. Joel was a contemporary of both Hosea and Amos, though he ministered to the southern kingdom while they ministered to the northern kingdom. Joel’s frequent references throughout the prophecy to Judah and Jerusalem indicate that he was not a priest, though he was an inhabitant of Jerusalem and was a prophet of the southern kingdom.

The prophecy provides little else about the man. Even the name of his father is not mentioned elsewhere in the Old Testament. Although he displayed a profound zeal for the temple sacrifices (1:9; 2:13-16), his familiarity with pastoral and agricultural life and his separation from the priest (1:13-14; 2:17), suggest he was not a Levite. Extra biblical tradition records that he was from the tribe of Reuben, from the town of Bethom or Beth-haram, located northeast of the Dead Sea on the border of Reuben and Gad. The context of the prophecy, however, hints that he was a Judean from the Jerusalem vicinity, since the tone of a stranger is absent.

Dating the book relies solely on canonical position, historical allusions, and linguistic elements. Because of:

(1) The lack of any mention of later world powers (Assyria, Babylon, or Persia);

(2) The fact that Joel’s style is like that of Hosea and Amos rather than of the post-Exilic prophets; and

(3) The verbal parallels with other early prophets (Joel 3:16 with Amos 1:2; Joel 3:18 with Amos 9:13), a late ninth century B.C. date, during the reign of Joash (ca 835-796 B.C.), seems most convincing.

Nevertheless, while the date of the book cannot be known with certainty, the impact on its interpretation is minimal. The message of Joel is timeless, forming doctrine which could be repeated and applied in any age.

Historical Setting: Joel was one of the earliest prophets of Judah. The specific place from which Joel wrote is not known. Since he was a resident of Judah and Jerusalem, he likely wrote his prophecy from there. His frequent calls to blow a trumpet in Zion, to consecrate a fast, to proclaim a solemn assembly, and to gather the people together to come before the Lord lend credence to the view that the prophecy was issued from the temple court.

Two events are compared in the course of Joel’s prophecy:

(1) The locust plague upon Judah in the days of the prophet; and

(2) The far greater coming Day of the Lord.

The latter is set forth in the figure of the former. Joel is the special prophet of the Day of the Lord; he mentions it five times (1:15; 2:1; 2:11; 2:31; 3:14). Joel has also been called the Prophet of Pentecost because of his most famous and well-known passage (2:28-32), quoted by Peter (in Acts 2). More than half of the book is built around a description of the locust plague. Joel’s prophecy is to turn the nation back to God in preparation for the great Day of the Lord, the theme of his prophecy.

Background – Setting: Tyre, Sidon and Philistia had made frequent military incursions into Israel (3:2). An extended drought and massive invasion of locusts had stripped every green thing from the Land and brought severe economic devastation (1:7-20), leaving the southern kingdom weak. This physical disaster gives Joel the illustration for God’s judgment. As the locusts were a judgment on sin, God’s future judgments during the Day of the Lord will far exceed them. In that day, God will judge His enemies and bless the faithful. No mention is made of specific sins, nor is Judah rebuked for idolatry. Yet, possibly due to a calloused indifference, the prophet calls them to a bonafide repentance, admonishing them to rend your heart and not your garments (2:13).

Joel is a highly emotional prophecy, rich in imagery and vivid descriptions. In it two unique events, not to be forgotten, are compared. These two events are to be communicated to the descendants of the people.

Historical – Theological Themes: The Day of the Lord is frequently associated with seismic disturbances (e.g., 2:1-11; 2:31; 3:16), violent weather (Eze. 13:5), clouds and thick darkness (e.g., 2:2; Zeph. 1:7), cosmic upheaval (2:3, 30), and as a great and very awesome (2:11) day that would come as destruction from the Almighty (1:15). The latter half of Joel depicts time immediately prior to and subsequent to the Day of the Lord in terms of promise and hope. There will be a pouring out of the Spirit on all flesh, accompanied by prophetic utterances, dreams, visions (2:28-29), as well as the coming of Elijah, an epiphany bringing restoration and hope (Mal. 4:5-6). As a result of the Day of the Lord there will be physical blessings, fruitfulness, and prosperity (2:21; 3:16-21). It is a day when judgment is poured out on sinners that subsequently leads to blessings on the penitent and reaffirmation of God’s covenant with His people (see 1Thes. 5:2).

The theme of Joel is the Day of the Lord. It permeates all parts of Joel’s message, making it the most sustained treatment in the entire Old Testament (1:15; 2:1; 2:11; 2:31; 3:14).The phrase is employed 19 times by 8 different Old Testament authors (Isa. 2:12; 13:6, 9; Eze. 13:5; 30:3; Joel 1:15; 2:1, 11, 31; 3:14; Amos 5:18, 20 twice; Oba. 15; Zeph. 1:7, 14 twice; Zec. 14:1; Mal. 4:5). The phrase does not have reference to a chronological time period, but to a general period of wrath and judgment uniquely belonging to the Lord. It is exclusively the day the Lord does not always refer to an eschatological event; on occasion it has a near historical fulfillment, as seen (in Eze. 13:5), where it speaks of the Babylonian conquest and destruction of Jerusalem. As is common in prophecy, the near fulfillment is a historic event upon which to comprehend the more distant, eschatological fulfillment.

Outline: Following 1:1, the contents of the book are arranged under 3 basic categories.

In the first section (1:2-20) the prophet describes the contemporary Day of the Lord. The land is suffering massive devastation caused by a locust plague and drought. The details of the calamity (1:2-12), are followed by a summons to communal penitence and reformation (1:13-20).

The Second section (2:1-17), provides a transition from the historical plague of locusts described (in chapter 1), to the eschatological Day of the Lord (in 2:18-3:21). Employing the contemporary infestation of locusts as a backdrop, the prophet, with an increased level of intensity, paints a vivid and forceful picture of the impending visitation of the Lord (2:1-11), and with powerful and explicit terminology, tenaciously renews the appeal for repentance (2:12-17).

In the third section (2:18-3:21), the Lord speaks directly, assuring His people of His presence among them (2:27; 3:17, 21). This portion of the book assumes that the repentance solicited (2:12-17), had occurred and describes the Lord’s zealous response (2:18-19a), to their prayer. (Joel 2:18-20), forms the transition in the message from lamentation and woe to divine assurances of God’s presence and the reversal of the calamities, with (2:19b-20), introducing the essence and nature of that reversal. The Lord then gives 3 promises to assure the penitents of His presence: material restoration through the divine healing of the land (2:21-27), spiritual restoration through the divine outpouring of His Spirit (2:28-32), and national restoration through the divine judgment on the unrighteous (3:1-21).

Gospel of Mark Chapter 1 Vs. 45

 Jesus Cleanses a Leper

Mark 1:45 “But he went out, and began to publish [it] much, and to blaze abroad the matter, insomuch that Jesus could no more openly enter into the city, but was without in desert places: and they came to him from every quarter.”

publish it much... Only Mark records the cleansed leper’s disobedience, although Luke hints at it (Luke 5:15). Proclaim or preach, as in Mark 1:4, 1:7, 1:14, 1:38, 1:39. This verse is additional to Mat. 8:4. Even though it was a good thing for him to tell people, it was in disobedience to Christ (cp. 1Sam. 15:22-23).

no more openly... This will again be normal in the life of anyone who does the works of Christ (John 14:12). The result of the leper’s disobedience was that Jesus could no longer enter a city without being mobbed by those seeking to be cured of diseases. Jesus’ ministry of teaching in that area thus came to a halt.

the city

Properly, as Rev., a city; any city.

In desert places... Jesus kept to the relatively uninhabited regions to allow the excitement over His cure of the leper to die down. Luke also notes that He used His time in the wilderness for prayer (Luke 5:16). The healing of man’s sin-infected soul is therefore far more important than the healing of his body. The people’s enthusiasm over miracles hinders Jesus’ freedom to preach, causing Him to remain in the desert places.

they came to... Kept coming to Him for days (Mark 2:1). This incident of the cleansed leper justifies Jesus’ decision to emphasize preaching instead of healing. The leper’s disobeying Jesus’ command to inform no one but the priest of his healing indicates that although he was cleansed physically, he remained un-cleansed inwardly spiritually.

We can easily see why Jesus did not want the man to spread the news of his cleansing of leprosy. Jesus, now, could have no privacy at all and especially in the city. Anyone who had an illness of any kind came to Him. He was overwhelmed by the masses of people surrounding Him, and He fled into the desert. Even in the desert they came to Him from every direction.

We know that Jesus healed so many, that if all the healings were written down there would not have been enough books in all the world to contain them.

His followers also are to possess a religion that is vitalizing, to be the light of the world, and the salt of the earth.

If we are thus to further His cause, we must not only be zealous but obedient. Jesus strictly charged the leper not to fan the flame of an excitement which already impeded His work. But there was an invaluable service which he might render: the formal registration of his cure, the securing its official recognition by the priests, and their consent to offer the commanded sacrifices. In many a subsequent controversy, that testimony unto them might have been embarrassing indeed. But the leper lost his opportunity and put them upon their guard. And as through his impulsive clamor Jesus could no more openly enter into a city, but even in desert places was beset by excited crowds, so is He deprived today of many a tranquil ministration and lowly service, by the zeal which despises order and quiet methods, by the undisciplined and ill-judged demonstrations of men and women whom He has blessed.

Instead of obeying Jesus’ command to silence, the man went out and began to talk freely (lit., to proclaim kēryssein it much), making known the story of his cure far and wide. Mark did not say whether he obeyed Jesus’ command to show himself to the priest.

As a result, Jesus’ preaching ministry in the synagogues of Galilee (cf. Mark 1:39) was interrupted. He could not enter a town openly without encountering large crowds seeking special favors. Even when He withdrew to lonely erēmois, uninhabited, remote; cf. Mark 1:35 places… the people kept coming from all directions.

The deliverance Jesus brought transcended the Mosaic Law and its regulations. Though the Law provided for the ritual purification of a leper, it was powerless to cleanse a person from the disease or to effect inward spiritual renewal.

Book of Hosea Chapter 14 Vs. 9

 A Plea to Return to the Lord

Who is wise, and he shall understand these things? prudent, and he shall know them? for the ways of the LORD are right, and the just shall walk in them: but the transgressors shall fall therein. Hos. 14:9

Who is wise... Representative of the theme of the book, Hosea’s epilogue concludes the prophecy by presenting the reader with two ways of living (Deut. 30:19-20; Psalm Chapter 1). He appeals to all readers to be wise, to choose the Lord’s way, for His ways are right (compare Psalm 107:43; Eccl. 12:13-14).

מִי

mı̂y

me

An interrogitive pronoun of persons, as H4100 is of things, who? (occasionally, by a peculiar idiom, of things); also (indefinitely) whoever; often used in oblique construction with prefix or suffix: - any (man), X he, X him, + O that! what, which, who (-m, -se, -soever), + would to God.

חָכָם

châkâm

khaw-kawm'

From H2449, wise, (that is, intelligent, skilful or artful): - cunning (man), subtil, ([un-]), wise ([hearted], man).

and the just... The fear of the Lord is the beginning of wisdom. Those who are wise accept the salvation offered to them by the Lord, and then walk in that salvation. Those who choose God live in the righteousness that He has provided.

צַדִּיק

tsaddı̂yq

tsad-deek'

From H6663; just: - just, lawful, righteous (man).

but the transgressors... Those who reject the Lord shall die in their sin.

פָּשַׁע

pâsha‛

paw-shah'

A primitive root (rather identical with H6585 through the idea of expansion); to break away (from just authority), that is, trespass, apostatize, quarrel: - offend, rebel, revolt, transgress (-ion, -or).

כָּשַׁל

kâshal

kaw-shal'

A primitive root; to totter or waver (through weakness of the legs, especially the ankle); by implication to falter, stumble, faint or fall: - bereave [from the margin], cast down, be decayed, (cause to) fail, (cause, make to) fall (down, -ing), feeble, be (the) ruin (-ed, of), (be) overthrown, (cause to) stumble, X utterly, be weak.

A word of wisdom

The book ends with a word on wisdom. One who is wise, and discerning will learn a threefold lesson from Hosea’s message. The ways of the Lord (i.e., His covenantal demands) are right. The righteous walk in (i.e., obey; cf. Deut. 8:6; 10:12; 11:22; 28:9; Jdg. 2:17) them and experience the blessings of loyalty. The rebellious (cf. Hos. 7:13; 8:1; 13:16) stumble over (not in) them in the sense that destruction (stumbling) is the direct result of disobedience. The broken commandments become the ultimate reason for their downfall (cf. Hos. 5:5; 14:1). May all who read Hosea’s words walk, not stumble! Amen, Amen!

Gospel of Mark Chapter 1 Vs. 44

 Jesus Cleanses a Leper

Mark 1:44 “And saith unto him, See thou say nothing to any man: but go thy way, shew thyself to the priest, and offer for thy cleansing those things which Moses commanded, for a testimony unto them.”

say nothing to... See, Mat. 8:4. It was unlawful to touch any unclean person as it made the one touching also unclean (Lev. 5:1-14; 15:5-27). There is no record of Christ going through ceremonial cleansings every time He touched sick people. This would be an impossibility, for it took a day to become clean (Lev. 15:5-27). Also, if He healed people every day, He would be going through ceremonial cleansing all the time. In many things Christ set aside the law, proving that He considered it a dead thing and ready to be abolished (Rom. 10:4; Gal. 3:19-25; 4:21-31; 2Cor. 3:6-15). The ensuing publicity would hinder Jesus’ ability to minister as in fact happened, verse 45, and divert attention away from His message (3:12; 5:43; 7:36; see on Mat. 8:4).

shew thyself to... The priest was the one on duty at the temple. Jesus commanded the healed leper to observe the Old Testament regulations concerning cleansed lepers (Lev. 14-32). Until the required offerings had been made, the man remained ceremonially unclean.

which Moses commanded... Moses is mentioned eight times in Mark (Mar. 1:44; 7:10; 9:3-4; 10:3-4; 12:19, 12:26). And there appeared unto them Elias with Moses: and they were talking with Jesus. Moses had been dead over 1,700 years and his body was then in corruption (Deut. 34:1-12; Jude 1:9). He evidently was brought up from paradise below the earth (see, Luke 16:21-31). This is an example of full consciousness and of a soul wearing clothes between death and resurrection (Rev. 6:9-11; Heb. 12:23; Psm. 16:10). Christ had not yet become the firstfruits of all that had died, so Moses could not have had a resurrected body (1Cor. 15:20-23).

Moses and Elijah Sent to Confirm:

1. The abolition of the law (Mat. 11:11-13; Luke 16:16; Gal. 3:19-25; 4:21-31; 2Cor. 3:6-15; Col. 2:14-17)

2. The fulfillment of prophecies of the sufferings of Messiah (Luke 24:25-27, 24:44-45; John 1:45; Acts 13:29-41)

3. Christ as the Messiah, the sole authority from God and the Mediator between God and man (Acts 3:22-23; Heb. 1:1-2; 1Tim. 2:5)

4. The reality and consciousness of departed spirits (Luke 16:19-31; Rev. 6:9-11; Heb. 12:23; Eph. 4:8-10)

5. The immortality of the soul (1Pet. 3:4; 4:6; Psm. 16:10; Luke 20:38)

6. The second coming, rewards and punishments (Mat. 16:27; 24:29-25:46)

7. Physical resurrection (Mat. 17:9; John 5:28-29; 1Cor. 15:1-58; Rev. 20:4-15)

8. The reality of the future eternal kingdom (Mat. 16:28; 17:1-9; Rev. 5:10; 11:15; 20:1-10)

Elijah, not yet dead, had then been living in heaven in his earthly body for nearly 1000 years (2Kgs. 2:1-25; Mal. 4:5-6; Zec. 4:11-14; Rev. 11:3-11).

a testimony unto... The priest’s acceptance of the man’s offering would be public affirmation of his cure and cleansing.

Jesus had told him to show himself to the priest. The priest had to examine him and declare him clean before he could move freely among his people. The man was to give an offering suitable in the temple as the Law of Moses had specified.

This ceremony took place without the camp, and the offering was two living birds (clean), cedar wood, scarlet wool, hyssop, two he lambs, one ewe lamb, three tenth deals of flour mingled with oil, and one log of oil. To read more about this, look in the book of Leviticus.

The touch of a leper made a Jew unclean. And there is a surprising theory, that when Jesus could no more openly enter into a city, it was because the leper had disobediently published what implied His ceremonial defilement. As if our Lord were one to violate the law by stealth.

A more satisfactory view is that Jesus wanted to avoid misunderstandings that would precipitate a premature and/or erroneous popular response to Him (cf. comments on Mark 11:28). He did not want His identity declared till He had made the character of His mission clear (cf. see 8:30; 9:9). Thus, there was a progressive withdrawal of the veil from His identity until He openly declared it (Mark 14:62; cf. Mark 12:12).

Second, Jesus instructed the former leper to show himself to the priest, who alone could declare him ritually clean, and to offer the sacrifices prescribed by Moses (cf. Lev. 14:2-31).

This demand is qualified by the phrase as eis, for a testimony to them. This phrase could be understood in a positive sense a convincing witness or negative sense an incriminating witness to either the people in general or the priests in particular. In this context, as in the two other occurrences of this phrase (Mark 6:11; 13:9), the negative sense is preferred. Thus testimony means an item of proof which can serve as incriminating evidence (cf. TDNT, s.v. “martys,” 4:502-4) and them refers to the priests.

Book of Hosea Chapter 14 Vs. 8

 A Plea to Return to the Lord

Ephraim shall say, What have I to do any more with idols? I have heard him, and observed him: I am like a green fir tree. From me is thy fruit found. Hos. 14:8

What has I... Questions 14-16. The last in Hosea.

God will be three things to Israel:

1. An observer—manifesting providence

2. A green fir tree—giving protection

3. A fruit tree—providing all things

מֶה מַ־ מָ־ מַה מָה

mâh mah ma meh

maw, mah, maw, mah, meh

A primitive particle; properly interrogative what? (including how? why? and when?); but also, exclamations like what! (including how!), or indefinitely what (including whatever, and even relatively that which); often used with prefixes in various adverbial or conjugational senses: - how (long, oft, [-soever]), [no-] thing, what (end, good, purpose, thing), whereby (-fore, -in, -to, -with), (for) why.

עֹד עוֹד

‛ôd ‛ôd

ode, ode

From H5749; properly iteration or continuance; used only adverbially (with or without preposition), again, repeatedly, still, more: - again, X all life long, at all, besides, but, else, further (-more), henceforth, (any) longer, (any) more (-over), X once, since, (be) still, when, (good, the) while (having being), (as, because, whether, while) yet (within).

I have heard... Ephraim has totally abandoned idol worship; Ephraim has learned his lesson.

אֲנִי

'ănı̂y

an-ee'

Contracted from H595; I: - I, (as for) me, mine, myself, we, X which, X who.

עָנָה

‛ânâh

aw-naw'

A primitive root; properly to eye or (generally) to heed, that is, pay attention; by implication to respond; by extension to begin to speak; specifically to sing, shout, testify, announce: - give account, afflict [by mistake for H6031], (cause to, give) answer, bring low [by mistake for H6031], cry, hear, Leannoth, lift up, say, X scholar, (give a) shout, sing (together by course), speak, testify, utter, (bear) witness. See also H1042, H1043.

and observed him... His safety and help is in God. God's eyes are set on Israel to bless him.

שׁוּר

shûr

shoor

A primitive root (rather identical with H7788 through the idea of going round for inspection); to spy out, that is, (generally) survey, (for evil) lurk for, (for good) care for: - behold, lay wait, look, observe, perceive, regard, see.

I am like... The Lord, not idols, will care for Israel. He, not Israel, is the tree providing shelter and prosperity, the luxuriant cypress from whom her fruitfulness would come. The green fir tree speaks of eternal life. God is the provider of all fruit.

רַעֲנָן

ra‛ănân

rah-an-awn'

From an unused root meaning to be green; verdant; by analogy new; figuratively prosperous: - green, flourishing.

We must not depend upon anything on this earth for our source. God is our source.

God speaks: -

"Ephraim, what has he to do any more with idols!

I have spoken for him, and I will look after him.

I am like an evergreen fir.

From Me is thy fruit found."

This version is not without its difficulties; but the alternative that God is addressed, and Ephraim is the speaker-Ephraim says, What have I to do any more with idols? I answer and look to Him: I am like a green fir-tree; from me is Thy fruit found"-has even greater difficulties, although it avoids the unusual comparison of the Deity with a tree The difficulties of both interpretations may be overcome by dividing the verse between God and the people: -

"Ephraim! what has he to do any more with idols:

I have spoken for him, and will look after him."

In this case the speaking would be intended in the same sense as the speaking in chapter 2. to the heavens and earth, that they might speak to the corn and wine. Then Ephraim replies: -

"I am like an ever-green fir-tree.

From me is Thy fruit found."

But the division appears artificial, and the text does not suggest that the two I’s belong to different speakers. The first version therefore is the preferable.

The first statement is best translated, Ephraim shall say, What have I to do any more with idols?” (KJV) The contrast with Ephraim’s earlier attitude is stark (cf. Hos. 2:8; 4:17; 8:4-6; 13:2). The Lord speaks in the latter half of Hos. 14:8 I will answer, and I am like, proclaiming His concern for Israel. The words care for translate the same Hebrew word šûr as lurk in Hos. 13:7. The same God who stealthily watched Israel like a leopard ready to pounce on its prey will become the One who carefully watches over His people to protect them! Comparing Himself to a green pine tree, the Lord also asserted that He is the nation’s source of prosperity: your fruitfulness comes from Me.