YSIC
Kelly
Thank you for being a part of this blog whose name is The Gathering Tree It was here for a season and a step in time. I will now be posting only to the link above from this day forward.
Look for the Catagory the Gathering Tree on my new site.
https://thegatheringtree.blogspot.com/2021/03/march-16th-talking-to-god.html
Original Post ~ https://bible-studys.org/isaiah-chapter-16
Moab’s only hope is in making peace with Judah. “Send ye the lamb” means they must pay tribute to the Davidic dynasty. Sela refers to Petra, the capital of Edom, which was carved out of the rocks and served as a natural hiding place. “Let mine outcasts dwell with thee” seems to refer to Israel’s fleeing to Petra during the last days to escape the invasion from the north (predicted in Ezekiel 38 and 39). The reference to one sitting on the throne in the tabernacle of David would seem to place this passage in a millennial context.
Isaiah 16:1 “Send ye the lamb to the ruler of the land from Sela to the wilderness, unto the mount of the daughter of Zion.”
“Send ye the lamb”: This was an action showing submission to an overlord, as Mesha did to Omri king of Israel (in 2 Kings 3:4).
Sela was a place in Edom not far from Petra (2 Kings 14:7), from which fugitives of Moab were to send to Judah for help. Mount of the daughter of Zion speaks figuratively of Jerusalem and her inhabitants.
We will see a call for repentance and recompense in these first few verses. In the physical sense, this is saying; send the lambs you owe in tribute. “Sela” means rock, and many believe this place to be Petra.
Zion sometimes means Jerusalem, and other times it is speaking of the church. This then, in the spiritual, is a call for repentance.
Isaiah 16:2 “For it shall be, [that], as a wandering bird cast out of the nest, [so] the daughters of Moab shall be at the fords of Arnon.”
A wandering bird, cast out of the nest, has very little hope for survival. Arnon is the largest river in Moab. If the Arnon is full of blood, what help will that be? Possibly, the daughters of Moab, here, are speaking of the people of the little villages.
Perhaps, they are spoken of as daughters, because they are not strong against such an attack.
The fugitives fled to the south to escape the Assyrians entering Moab from the north.
Isaiah 16:3 “Take counsel, execute judgment; make thy shadow as the night in the midst of the noonday; hide the outcasts; bewray not him that wandereth.”
Isaiah could be saying that they should call their council together and think about the judgment. Perhaps, they should take more consideration for those who have sought refuge here.
Moab asked Judah for shade from the wilting noonday sun, i.e., from their invaders.
Outcasts and wanderers appear to me, to be those who have fled their homeland seeking refuge.
Isaiah 16:4 “Let mine outcasts dwell with thee, Moab; be thou a covert to them from the face of the spoiler: for the extortioner is at an end, the spoiler ceaseth, the oppressors are consumed out of the land.”
In a sense, this is exactly what Moab was to Naomi, and her husband, and sons. They had fled their homeland because of a famine in the land. They sought and found refuge in Moab.
Covert indicates covering, or hiding place. The extortioner being at an end means that they will not have to protect them for long.
Moab continued its plea to Judah for refuge. The prophet anticipated the day when the oppression by the Assyrians would be no more.
Isaiah 16:5 “And in mercy shall the throne be established: and he shall sit upon it in truth in the tabernacle of David, judging, and seeking judgment, and hasting righteousness.”
“Throne … tabernacle of David”: The Davidic king will some day sit on His throne in Zion, ending all injustices such as those committed by the Assyrians.
This has to be speaking of Jesus who will come, full of mercy. The judgment and sitting on the throne of David appears to be speaking of the 1000 year reign of Jesus at His second coming. The reign of righteousness is surely the reign of Jesus as King of kings and Lord of lords.
Isaiah 16:6 “We have heard of the pride of Moab; [he is] very proud: [even] of his haughtiness, and his pride, and his wrath: [but] his lies [shall] not [be] so.”
This immediately jumps back to the near future of Moab. The pride of Moab caused them not to receive the forgiveness needed. They would not do what Isaiah had shown them, and they are condemned afresh. Though a small nation, Moab’s pride was well know.
Moab is too proud and haughty to ask for the mercy offered. They lie to cover up their sin.
Isaiah 16:7 “Therefore shall Moab howl for Moab, every one shall howl: for the foundations of Kir-hareseth shall ye mourn; surely [they are] stricken.”
This is a renewed warning of the great destruction, and how all the people living in Moab will cry out in mourning for the land of Moab.
This is the same city called Kir (in 15:1).
Isaiah 16:8 “For the fields of Heshbon languish, [and] the vine of Sibmah: the lords of the heathen have broken down the principal plants thereof, they are come [even] unto Jazer, they wandered [through] the wilderness: her branches are stretched out, they are gone over the sea.”
We studied in chapter 15 about how the water had been turned to blood. Now we see the grape vines being torn down and destroyed. The area mentioned here had been given to Reuben for an inheritance.
Sibmah was a suburb of Heshbon. “Jazer … sea”. Moab’s vines rather than being on stakes, ran along the ground to Moab’s extreme northern border, stretching from the desert of the east to the Dead Sea on the west. This perhaps signified the export of raisins and wine to Judah.
It seemed the vines were flourishing so in the past that they had voluntarily grown into other areas, possibly into the land that was given to Gad. It appears it was questionable whether Heshbon was actually in Reuben’s or Gad’s inheritance. Jazer was a city of Gad.
Isaiah 16:9 “Therefore I will bewail with the weeping of Jazer the vine of Sibmah: I will water thee with my tears, O Heshbon, and Elealeh: for the shouting for thy summer fruits and for thy harvest is fallen.”
This is just saying, there was no water to water the vines with. It was so bad; Isaiah is speaking of catching his tears for water to put on the vines. The vines had been destroyed, as well. There would be no harvest in the early summer, as there had been in the past.
Isaiah displayed genuine emotion over the destruction of so rich an agricultural resource. This reflected the Lord’s response too.
Isaiah 16:10 “And gladness is taken away, and joy out of the plentiful field; and in the vineyards there shall be no singing, neither shall there be shouting: the treaders shall tread out no wine in [their] presses; I have made [their vintage] shouting to cease.”
The normal gladness at harvest time is not to take place.
There had always been gladness at the harvest time of the grapes. The grapes, many times, had been crushed and made into wine. We see the joy being taken away from these people, because there is no harvest of grapes.
Notice, that this came upon them because they had left God. The punishment was from God.
Isaiah 16:11 “Wherefore my bowels shall sound like a harp for Moab, and mine inward parts for Kirharesh.”
It grieves Isaiah to tell them this. He feels for them so much that his stomach hurts.
The prophet and the Lord reflected deeply felt sorrow over this necessary judgment of Moab.
Isaiah 16:12 “And it shall come to pass, when it is seen that Moab is weary on the high place, that he shall come to his sanctuary to pray; but he shall not prevail.”
Moab’s religion had utterly failed. Rather that deliverance, the nation found weariness in their repeated rituals to their national god.
It appears that Moab will see the error of worshipping Baal in the high places, and return to the worship of God. The problem is, they have waited too long to come. God will not hear them.
Isaiah 16:13 “This [is] the word that the LORD hath spoken concerning Moab since that time.”
Isaiah assures them that, this is not something he has decided to say against Moab. This Word came from the LORD.
Isaiah 16:14 “But now the LORD hath spoken, saying, Within three years, as the years of an hireling, and the glory of Moab shall be contemned, with all that great multitude; and the remnant [shall be] very small [and] feeble.”
It appears from this that Moab had been very prosperous. Isaiah is giving them a time on this prophecy. Within 3 years, this terrible punishment from God would descend upon Moab. Not only will the greatness of Moab cease, but their population shall be greatly reduced.
“Within three years”. Moab had 3 more years of “glory,” perhaps till 715. B.C. when the Assyrian king, Sargon, overran the country. Assyria was not to completely obliterate Moab. Babylon received no such promise.
God always saves a remnant. This is no exception. He will allow a remnant to live. They will be small and feeble.
https://thegatheringtree.blogspot.com/2021/03/march-16th-talking-to-god.html
Original Post ~ https://bible-studys.org/matthew-chapter-6-2
Verses 1-18: Here Christ expands the thought of 5:20, showing how the Pharisees’ righteousness was deficient by exposing their hypocrisy in the matters of giving to the poor (verses 1-4); prayer (verses 5-15); and fasting (verses 16-18). All of these acts are supposed to be worship rendered to God, never displays of self-righteousness to gain the admiration of others.
Matthew 6:1 Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven.”
Jesus warns us not to give “alms before men” just to gain human recognition to ourselves. The one who does righteousness (or gives of his possessions), to the Lord before men merely “to be seen of them” has “no reward” from the Father in heaven.
True worship results from the desire to serve God, not men, since pleasing God is far more important than pleasing men. Loss of reward is incurred by gaining the reward of human recognition as an end in itself.
Matthew 6:2 “Therefore when thou doest [thine] alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward.”
“Hypocrites”: This word had its origins in Greek theater, describing a character who wore a mask. The term, as used in the New Testament; normally described an unregenerate person who was self-deceived.
“They have their reward”: There reward is that they were seen by men, nothing more. God does not reward hypocrisy, but He does punish it (23:13-23).
Therefore, in all of our giving we are not to “sound a trumpet” before us in a hypocritical manner of gaining attention to ourselves. This metaphorical phrase means do not “publicize” your righteousness, for such performers are “hypocrites” (from the Greek, “play actor”).
Thus, Jesus warns against acting like the hypocrites, whose aim is to win human praise.
Matthew 6:3 “But when thou doest alms, let not thy left hand know what thy right hand doeth:”
“Let not thy left hand know what thy right hand doeth” means that one’s giving of finances to the work of the Lord should be done so freely and spontaneously that his right hand cannot keep up with his left hand.
Matthew 6:4 “That thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee openly.”
The real key to success in this kind of giving is found in the phrase “thy Father which seeth in secret … shall reward” you. Giving by faith, out of a cheerful heart, depends on our total confidence in the fact that God does indeed see us and knows our needs. These verses certainly do not condemn public giving, but rather they speak against giving out of the wrong attitude and for the wrong motive.
Jesus was warning us that our doing must not be for a big show or to receive in return. When we help someone, it should not be for public acclamation. We should help, because there is a need, and not to benefit ourselves.
See a need and quietly take care of it. Don’t run and put it the paper when you feed someone. God sees everything we do, but more than that, He sees the reason why we did it.
Verses 5-6: Praying, like giving, is to be done to the Lord, not to man. Jesus said that people “love to pray standing in the synagogues.” Both a time and place for prayer were customary in the ancient Jewish synagogue (Mark 11:25). Therefore, Jesus is not condemning the practice of public prayer, but rather the misuse of it.
Because of the statement “enter into thy closet,” some have suggested that all public prayer is wrong. This would be contrary to the rest of New Testament statements about prayer, commandments and restrictions regarding prayer, and examples of prayer meetings (Acts 12:12).
The principle here is that the believer should not make a show of his prayer nor of the answers he receives to prayer in such a way as to call unnecessary attention to himself.
Matthew 6:5-6 “And when thou prayest, thou shalt not be as the hypocrites [are]: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward.” “But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly.”
This Scripture does not mean not to pray in church. It just means don’t pray, just so men can say, what a beautiful prayer you prayed. The most effective prayers are when we seek God by ourselves, having nothing to gain but fellowship with Him.
Everyone should have a place to go and pray to God alone. Prayer is just talking to God. The words we say are really unimportant. God knows the desires of our hearts before we say a word.
He just loves for us to come to Him to visit, with no ulterior motives. When we pray, we must be quite part of the time and let God speak to our spirit. God does not want us to ever be ashamed to pray. Just talk to God. He will listen and answer your prayer. Be sincere.
Matthew 6:7 “But when ye pray, use not vain repetitions, as the heathen [do]: for they think that they shall be heard for their much speaking.”
“Vain repetitions”: Prayers are not to be merely recited, nor are our words to be repeated thoughtlessly, or as if they were automatic formulas. But this is not a prohibition against importunity.
Jesus warned that we “use not vain repetitions” (Greek battalogeo denotes babbling or speaking without thinking). Such prayer was characteristic of the heathen. A good example of this is found in the ecstatic babblings of the false prophets in the Old Testament and in the prophets of Baal who confronted Elijah on Mount Carmel (1 King 18:26-29).
Matthew 6:8 “Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him.”
Prayer is not man’s attempt to change the will of God. Prayer is not conquering God’s reluctance to answer, but laying hold of His willingness to help. Prayer in the life of the true believer is an act of total confidence and assurance in the plan and purpose of God. The following sample prayer is given to the disciples as an example of a suitable prayer.
This prayer, often called the “Lord’s Prayer,” is in reality a disciple’s prayer. In no way does the prayer itself embody all of Christ’s teaching about prayer and having just warned against vain repetition, He did not intend for this particular prayer to be merely recited with empty meaninglessness.
In these verses above, Jesus was saying, talk to God, don’t memorize a prayer and say it every time. Tell God what is in your heart. Tell Him you love Him and need His help.
Probably, the most famous prayer in all the world is the prayer Jesus taught them to pray here. Most people misunderstand what he was saying. We all memorize this prayer, and say it without having the vaguest idea what it meant.
If you will notice in verse 9, Jesus said “After this manner therefore pray ye.” He did not say, pray this prayer. He was showing the disciples and us as well, the way to get results from our prayers.
Matthew 6:9 “After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name.”
“After this manner”: The prayer is a model, not merely a liturgy. It is notable for its brevity, simplicity, and comprehensiveness. On the 6 petitions, 3 are direct to God (verses 9-10), and 3 toward human needs (verses 11-13).
The beginning phrase, “Our Father,” is completely uncommon to the prayers of the Old Testament. The two major elements of the prayer are adoration and petition. “Hallowed be thy name” addresses the attention of the prayer toward God and reverence for His name and His person. Hallowed (Greek hagiazo) means to be held in reverence and holy awe.
The Father is the first person of the Trinity. With only one exception (John 17:3), Jesus always spoke of God as the Father. The Scriptures identify the fatherhood of God in five areas: He is the Father of Creation (James 1:17), a protective Father emphasizing His defense of the poor and oppressed (Psalm 68:5), and a redemptive Father when we become the children of God (John 1:13; Rom. 8:15).
Just as physical fathers provide many benefits, so our heavenly Father also provides a number of spiritual benefits. Christians may have fellowship with (1 John 1:3), access to (verses 9, 32), guidance by (Psalm 119:9; 2 Tim 3:17), protection by (John 10:29), and an inheritance from (Rom. 8:17), the Father.
Just because God is the Father of all, because He is the Father of Creation, does not mean that everyone will go to heaven. A person must be born of God (John 1:13), to become a son of God (John 1:12). Then God becomes a redemptive Father.
Matthew 6:10 “Thy kingdom come. Thy will be done in earth, as [it is] in heaven.”
The phrase “Thy kingdom come” refers to the eschatological nature of this prayer. Notice that the kingdom is to be prayed for implying that it has not arrived. The kingdom represents the full and effective reign of God through the mediatorial office of the Messiah.
The recognition of “Thy will be done” emphasizes the idea that prayer is to bring about the conformity of the will of the believer to the will of God. Prayer is an act of spiritual expression that brings us into conformity to the very nature and purpose of God. All prayer, first of all, willingly submits to God’s purposes, plans and glory.
God is not just Supreme Ruler of heaven, but of this earth as well. We must say as Jesus said, “not my will but thine”. We should be looking forward to God’s kingdom being set up on this earth.
Matthew 6:11 “Give us this day our daily bread.”
The section of petitions begins with the request to “give us this day our daily bread.” Bread (Greek artoa) may be applied to the provision of food in general. The term daily (Greek epiousious), denotes “indispensable.” The concept of daily provision of bread fits perfectly with the Old Testament example of the daily provision of manna to the Israelites while they were wandering in the wilderness (Exodus 16:14-15).
God will take care of our needs one day at a time. The Bible says take no thought for tomorrow. Live each day one day at a time.
Matthew 6:12 “And forgive us our debts, as we forgive our debtors.”
Forgive us our debts” refers to sins, which are our moral and spiritual debts to God’s righteousness. The request for forgiveness of sin is made here by the believer. In order to be saved one need not necessarily name all of his sins, but he must confess that he is a sinner.
The parallel passage in Luke 11:4 uses a word that means “sins,” so that in context, spiritual debts are intended. Sinners are debtors to God for their violation of His laws. This request is the heart of the prayer; it is what Jesus stressed in the words that immediately follow the prayer (verses 14:15; Mark 11:25).
We all want the first part of verse 12, but few want the last. We must forgive to get forgiveness.
Verses 13-15: “Lead us not into temptation” is a plea for the providential help of God in our daily confrontation with the temptation of sin. God does not tempt us to do evil, but we are tempted of our own lusts (James 1:13-14). However, God does test us in order to give us the opportunity to prove our faithfulness to Him. He never desires to lead us into evil itself.
Therefore, if we resist the Devil, we are promised that he will flee from us. The prayer closes with a doxology of praise: “For thine is the kingdom, and the power, and the glory, for ever. Amen,” which is a liturgical ending similar to (1 Chronicles 29:11). Though omitted in some manuscripts, these words constitute a fitting and climactic affirmation of faith.
Matthew 6:13 “And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen.”
“And lead us not into temptation” (Luke 22:40). God does not tempt men (James 1:13), but He will subject them to trails that may expose them to Satan’s assaults, as in the case of Job and Peter (Luke 22:31-32). This petition reflects the believing one’s desire to avoid the dangers of sin altogether.
God knows what one’s need is before one asks (verse 8), and He promises that no one will be subjected to testing beyond what can be endured. He also promises a way of escape – often through endurance (1 Cor. 10:13). But still, the proper attitude for the believer is the one expressed in this petition.
Our lusts cause us to be tempted. We should ask each day to let the blood of Jesus wash over our minds and our beings so the devil cannot attack us in these areas. God will deliver us from evil, but we must realize our need for His help and use it.
Just as the prayer begins with praise and recognition of God for what He is, it ends with praise and recognition. “Amen” means so be it.
Matthew 6:14-15 “For if ye forgive men their trespasses, your heavenly Father will also forgive you:” “But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.”
“Neither will your Father forgive your trespasses”: This is not to suggest that God will withdraw justification from those who have already received the free pardon He extends to all believers. Forgiveness in that sense, a permanent and complete acquittal from the guilt and ultimate penalty of sin, belongs to all who are in Christ (John 5:24; Rom. 8:1; Eph. 1:7).
Yet, Scripture also teaches that God chastens His children who disobey (Heb. 12:5-7). Believers are to confess their sins in order to obtain a day-to-day cleansing (1 John 1:9). This sort of forgiveness is a simple washing from the worldly defilements of sin, not a repeat of the wholesales cleansing from sin’s corruption that comes with justification.
It is like a washing of the feet rather than a bath (John 13:10). Forgiveness in this latter sense is what God threatens to withhold from Christians who refuse to forgive others (18:23-35).
All through the Bible we see statements like the one above. “Judge not, that ye not be judged” Etc.
Verses 16-17: “When ye fast”: This indicates that fasting is assumed to be a normal part of one’s spiritual life (1 Cor. 7:5). Fasting is associated with sadness (9:14-15), prayer (17:21), charity (Isaiah 58:3-6), and seeking the Lord’s will (Acts 13:2-3; 14:23).
Matthew 6:16 “Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward.”
“When ye fast” is a reference both to fasting prescribed under the Mosaic Law in connection with the Day of Atonement (Lev. 16:29) and the voluntary fast of that day. The Pharisees added two fast days, Monday and Thursday of each week, as a case of public display and piety. The Pharisees regarded the practice of fasting as meritorious, and appeared in the synagogues negligently attired.
Their sad disfigurement of face and the wearing of mourning garb gave them an opportunity to exhibit their superior ascetic sanctity before the people. The phrase “disfigure their faces” literally denotes covering their faces and is a figurative expression for mournful gestures and neglected appearance of those wanting to call attention to themselves.
Verses 17-18: This passage is not to be taken as a command against fasting but rather against the misuse of the spiritual exercise of fasting. Fasting that requires spectators is mere acting. Though Jesus Himself instituted no fast for His disciples, voluntary fasting does appear in the early churches (Acts 13:2).
The injunction to “anoint thine head” relates to the ancient custom of anointing one’s head when going to a feast. In other words, Jesus was saying that when we fast we are to do so secretly to the Lord, while outwardly maintaining the appearance of joy and triumph, which is the end result of true fasting.
Matthew 6:17-18 “But thou, when thou fastest, anoint thine head, and wash thy face;” “That thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly.”
Fasting involves more than giving up food for a day or two. A fast is a solemn time of separation from worldly things of all kinds. For a fast to be effective, it must be a fast that God encouraged you to do for some specific prayer request to be answered.
The time that would ordinarily be watching TV or fixing lunch, or 1,000 other little things, should be spent studying your Bible and praying. During a fast, God is your source.
Many types of illness require fasting. When the disciples came to Jesus and asked why they could not heal someone, Jesus said, this type comes out by prayer and fasting.
When you fast, it is a serious time with God and Him alone. We fast to show sincerity. God will honor a fast, if we are sincerely seeking. You may fast one meal, one day, two days, three days, or as long as you have agreed with God you will fast. It is better to promise less.
You must follow through, until God releases you. God does not like to play games. Some people drink juice during a fast, but a true fast is a total abstinence. Pray before you begin. Sometimes a preacher will call a fast for a church, but usually it is an individual thing.
Don’t brag to others about a fast. Just separate yourself for a season, pray and fast. It gets wonderful results.
Verses 19-21: The attention of the believer is directed toward “treasures in heaven.” This term “treasures” implies the addition or accumulation of things. The two kinds of treasures are conditioned by their place (either on earth or in heaven). The concept of laying up treasures in heaven is not pictured as one of meritorious benefits but rather of rewards for faithful service, as is illustrated elsewhere in the teaching of Jesus.
Matthew 6:19-20 “Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal:” “But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal:”
“Treasures”: Don’t amass earthly wealth. Jesus commends the use of financial assets for purposes which are heavenly and eternal.
Matthew 6:21 “For where your treasure is, there will your heart be also.”
We have seen in the past, the stock market dropping drastically causing many people to lose their life’s savings. Some cannot cope with the loss of worldly goods, and have resorted to suicide.
The sad thing is that you cannot end it all. We are eternal beings, and will spend an eternity somewhere. When we end our lives, there is some question where that eternity will be. Really, God does not care if you are poor or rich. God does not want us to put money ahead of Him, or His people.
The sin of having money occurs, when we see someone in need, and will not help them. Love of money is a sin. Whenever you help God’s people here on earth, you are laying up treasures for heaven.
“Inasmuch as ye have done it unto one of the least of these my brethren, you have done it unto me” (Matthew 25:40).
This is what God would have you to do, if He has endowed you with wealth. Be quick to distribute to those in need. Be content with what you have, whether it be much, or little. Help everyone you can, as often as you can.
In heaven there are no thieves. Your heart and pocket book are usually in the same place. Put God first and all other things will fall in place.
https://thegatheringtree.blogspot.com/2021/03/march-16th-talking-to-god.html
Original Post ~ https://bible-studys.org/proverbs-chapter-30
This is a collection of proverbs written by an unknown sage who was likely a student of wisdom at the time of Solomon. Agur reflects humility (verse 1-4); a deep hatred for arrogance (verse 7-9); and a keen theological mind (verse 5-6).
Proverbs 30:1 "The words of Agur the son of Jakeh, [even] the prophecy: the man spake unto Ithiel, even unto Ithiel and Ucal,"
No one knows for sure who these names are. Some believe they are a description of Solomon and David.
Some think Agur addressed his wisdom perhaps to his favorite pupils, as Luke to Theophilus.
"Agur" means gathered (many believe this is fanciful name for Solomon). "Jakeh" means obey or obedient. Here again, many believe this to be a symbolic name of Solomon. "Ithiel" means God has arrived. This too, is believed not to be a person, but a symbolic name. "Ucal" means devoured. Here again, this name has no history before or after this mention.
Proverbs 30:2-3 "Surely I [am] more brutish than [any] man, and have not the understanding of a man." "I neither learned wisdom, nor have the knowledge of the holy."
This could be Solomon speaking, because it appears from this that the more he learned of God, the more aware he became of how little he knew. You do not learn wisdom. Wisdom is a gift from God. I think (verses 2 and 3 above), is a sudden realization that no man truly knows God.
This is a statement of humility and recognition of the reality that, apart from divine revelation, there would be no true wisdom at all. This is illustrated in the pursuits of Job (Job 3:3-26), and Solomon (Eccl. 3:1-15).
In verse 2, he is saying that he is no more than a brutish beast in understanding. Only the very wise realize how little they know. This makes me think even more that this is Solomon speaking. No one except God, Jesus, and the Holy Spirit have knowledge of the holy.
Agur knew that he could not gain wisdom through human searching alone. Understanding is here associated with the holiness of God.
Proverbs 30:4 "Who hath ascended up into heaven, or descended? who hath gathered the wind in his fists? who hath bound the waters in a garment? who hath established all the ends of the earth? what [is] his name, and what [is] his son's name, if thou canst tell?"
These questions can be answered only by revelation from God. A man can know the “what” about creative wisdom through observation of the physical world and its inner workings, but cannot know the “who.” The “who” can be known only when God reveals Himself, which He has in Scripture. This is the testimony and conclusion of Job (Job 42:1-6), Solomon (Eccl. 12:1-14), Isaiah (Isaiah 40:12-17; 46:8-11; 66:18-19), and Paul (Rom.8:18-39).
The answer of course, is Almighty God, but I believe this is saying what mere man can know Him. For sure, someone bigger than you and I. Someone that mere man can only speculate about.
If we were to think of all the names in the Bible for God and could accumulate them into one name, that would be the name of the personality that created all of this. This would be the unspeakable name of God. We know that power will be given in it, over it, and under it; and that at the name of Jesus all will bow.
This is a good verse to use when witnessing to Jews. I was listening to Bott 91.5 radio recently and heard Marty Zweig, (who preaches the Christian word to Jewish people), say to read them this scripture down to the last sentence. Then ask them who this is speaking about. Of course they would answer God. Then read them the last sentence: “What is his name, and what is his son’s name, if thou canst tell”?
How would or could they answer? Of course, God’s Son’s name is Jesus.
Proverbs 30:5 "Every word of God [is] pure: he [is] a shield unto them that put their trust in him."
(In verses 5 and 6), this moves from the uncertainty of human speculation to the certainty of divine revelation.
In John 1:1-3 we read. "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 Ephesians 6:16 we read: "Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked."
Our shield is our faith in the Lord Jesus Christ.
Proverbs 30:6 "Add thou not unto his words, lest he reprove thee, and thou be found a liar."
This is a powerful statement on the inspired nature of God’s canonical Word to Israel. To add to God’s Word is to deny God as the standard of truth.
We are warned in the last book of Revelation not to add or take away from the Bible. Every man is a liar, but the Word of God is Truth.
Proverbs 30:7-8 "Two [things] have I required of thee; deny me [them] not before I die:" "Remove far from me vanity and lies: give me neither poverty nor riches; feed me with food convenient for me:"
The prayer of a true wisdom seeker. He seeks from the Lord honesty in heart and sufficiency in Him (away from the dangers posed by the extremes of poverty or wealth). If he has too much, he could cease depending on God, and if he has too little, he could be tempted to be as the sluggard.
This seems to be a prayer to God asking only 2 things for the rest of his life. Vanity and lies are one. He asked to not lie and be vain, and that he not be overcome by wealth and poverty. That he might be satisfied with whatever food the Lord provides.
This should certainly be our prayer, as well. Most sin comes because of vanity and lies and because of greed. God help us to walk in your ways and not our own.
Proverbs 30:9 "Lest I be full, and deny [thee], and say, Who [is] the LORD? or lest I be poor, and steal, and take the name of my God [in vain]."
This is why he prayed to not be poor or rich. People find it easier to seek the Lord when they have needs in their life. Sometimes the wealthy feel so self-sufficient that they do not seek God.
This is a question reflecting extreme arrogance, “Who is the Almighty, that we should serve Him?”
The very poor sometimes turn their back on God, because they feel He doesn't love them; and they steal and curse to drag themselves out of poverty.
Proverbs 30:10 "Accuse not a servant unto his master, lest he curse thee, and thou be found guilty."
We see that slandering a man's servant can backfire on you and bring a curse on you.
Verses 11-14: These proverbs condemn various forms of unwise behavior and are connected with this common phrase which points to the fact that certain sins can uniquely permeate a whole society or time period.
Proverbs 30:11 "[There is] a generation [that] curseth their father, and doth not bless their mother."
Proverbs 20:20 stated “he who curses his father or his mother, His lamp will go out in time of darkness.”
This grievous sin will result in death.
The generation they are talking about is in the end times. (In 2 Timothy 3), it speaks of being disobedient to parents. This is our time. Children have no respect for parents. The commandment of God says honor your mother and father, but many in our generation do not.
Proverbs 30:12 "[There is] a generation [that are] pure in their own eyes, and [yet] is not washed from their filthiness."
Proverbs 16:2 “All the ways of a man are clean in his own eyes, But the Lord weigheth the spirits”.
Proverbs 20:9: “Who can say, I have made my heart clean, I am pure from my sin.”
No one can make himself sinless. Those whose sin has been forgiven are pure before God.
In this same third chapter (of 2 Timothy describing the last days), it speaks of lovers of their own selves. Our generation is a rebellious generation which has a form of godliness, but denies the power thereof. Lust of the flesh is the sin of our day.
In our generation, the churches are forgetting that to be truly clean and pure, we must be washed in the blood of the Lamb. They are trying to take the blood out of our church services. Only the blood of Jesus can wash us and make us white as snow.
Proverbs 30:13 "[There is] a generation, O how lofty are their eyes! and their eyelids are lifted up."
Proverbs 21:4 A high look, and a proud heart, and the plowing of the wicked, is sin”.
This too is our generation.
In 2 Timothy 3:2 we read. "For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy."
Some of our churches are even telling their people that they can become God. We are an evil generation. Lucifer was tossed out of heaven for these same thoughts. Prideful and arrogant people are not humble. We must be humble to have God in our lives.
Proverbs 30:14 "[There is] a generation, whose teeth [are as] swords, and their jaw teeth [as] knives, to devour the poor from off the earth, and the needy from [among] men."
Proverbs 14:31 “He who oppresseth the poor reproacheth his Maker, but he that honoreth him hath mercy on the poor”.
It offends the Creator when one neglects the poor, who are part of His creation.
In 2 Timothy, again, our generation is lacking in natural affection. We are so caught up in ourselves that we do not bother with the needs of the less fortunate. The church has turned the poor over to the state.
To truly be able to sympathize with the poor, we need to have walked in their shoes.
Proverbs 30:15-16 "The horseleech hath two daughters, [crying], Give, give. There are three [things that] are never satisfied, [yea], four [things] say not, [It is] enough:" "The grave; and the barren womb; the earth [that] is not filled with water; and the fire [that] saith not, [It is] enough."
These two blood sucking mouths of the horse leech, which lived off the blood of its victim, are used to picture the insatiably greedy.
A leach or a blood sucker hangs on until torn from the flesh. The greed for these things is over-emphasized in this "horseleech".
Four illustrations of the greedy are given, all of which are parasitic in nature and characterize the heart of human greed.
The grave always has room for more. As long as one person is alive, there is room for that one more.
All women who have not been able to have a child are never satisfied. Many of them adopt because the desire for children is so great. The Hebrews thought it to be a curse. Most women feel cheated that they have not had children.
The earth drinks in all the water that is rained upon it.
The more wood that is put on the fire just makes it burn hotter. It will take all the wood you feed it.
Proverbs 30:17 "The eye [that] mocketh at [his] father, and despiseth to obey [his] mother, the ravens of the valley shall pick it out, and the young eagles shall eat it."
This proverb vividly speaks to the tragic results of disregarding parental respect and authority and the destruction it brings.
We see here that the eye reveals what is in the heart of man. This person shall come to an untimely death, and his body will be left to the vultures. They peck the eyes of the dead out first before they eat the body.
Verses 18-20: Hypocrisy is illustrated by 4 natural analogies of concealment:
(1) An eagle leaves no trail in the air;
(2) A slithering snake leaves no trail on the rock;
(3) A ship leaves no trail in the sea;
(4) a man leaves no marks after he has slept with a virgin.
These actions are all concealed and thus serve to illustrate the hypocrisy of the adulterous woman who hides the evidences of her shame while professing innocence.
Proverbs 30:18 "There be three [things which] are too wonderful for me, yea, four which I know not:"
He is just saying in this, that these four things are a wonderful mystery which man cannot begin to understand.
Proverbs 30:19-20 "The way of an eagle in the air; the way of a serpent upon a rock; the way of a ship in the midst of the sea; and the way of a man with a maid." "Such [is] the way of an adulterous woman; she eateth, and wipeth her mouth, and saith, I have done no wickedness."
Men look at the eagle flying through the sky and wish that they might fly, as well. There is no trace from where they came, or where they go, or even how they can stay up there in mid-air.
The amazing thing in this is how the snake slithers across a rock.
A ship in a large body of water leaves a mystery as to how it floats and how it finds its way to port.
The way of a man with a maid has been a mystery for all time. How two people destined of God to become one, can single each other out in all the mass of humanity, and find the mate so right for them that they will stay together until death do them part is one of the greatest mysteries to me.
If we were to look at these four things from a spiritual standpoint, we would see in the eagle the symbol of God. In the serpent, we see the symbol of Satan. We would see in the ship, the symbol of the church or the Christian on the sea of life; and we would see in the man with the maid, Christ and his bride (the church).
We see in this adulterous woman who covers her sin, a deception of not only deceiving others, but herself as well. Her heart is so hardened that she feels no guilt and shame.
Proverbs 30:21-23 "For three [things] the earth is disquieted, and for four [which] it cannot bear:" "For a servant when he reigneth; and a fool when he is filled with meat;" "For an odious [woman] when she is married; and an handmaid that is heir to her mistress."
Like earthquakes, society is greatly agitated when normal roles are overturned, servants reigning, fools made rich, hated women married and maidservants becoming wives.
These four things make living very uncomfortable. They really are things which should not be. These four causes much pain to all parties involved.
A servant is really not suited to be a ruler, and sudden power many times turns the head of the person elevated.
This fool, who suddenly has more than he needs, over-indulges and makes himself even more of a fool.
This "odious woman" is an undesirable woman, perhaps because she is not attractive or has unattractive ways. If she does get married, she is ill-tempered and possibly will drive her mate away.
This handmaid, who obtains the wealth of her mistress, whether by death of the mistress or some trickery, would certainly cause her to be arrogant and difficult to get along with.
Proverbs 30:24-28 "There be four [things which are] little upon the earth, but they [are] exceeding wise:" "The ants [are] a people not strong, yet they prepare their meat in the summer;" "The conies [are but] a feeble folk, yet make they their houses in the rocks;" "The locusts have no king, yet go they forth all of them by bands;" "The spider taketh hold with her hands, and is in kings' palaces."
These verses picture 4 creatures which survive due to natural instinct. The wisdom seen in each of these reveals the beauty of the wise Creator and His creation and becomes a model for the principle that labor, diligence, organization, planning, and resourcefulness are better than strength, thus implying the superiority of wisdom over might.
These four are little in stature, but not in accomplishments. The natural instincts of all four make them very wise. We could take a lesson from each of them.
Ants live in communities and work together as a unit and survive through planning and labor. They are the opposite of the sluggard or slothful man. They are very industrious. Man could take a lesson from them in that they store in summer for use in winter.
These animals called conies live in the rocks for security. These probably refer to rock badgers who, though weak, survive by being diligent enough to climb and find sanctuary in high places.
The locusts act as one body and work together. These survive through careful organization.
The spider (actually this is a lizard), works with its hands and winds up in palaces. These creatures are resourceful and can make their home in inaccessible places, even in a palace.
Proverbs 30:29-31 "There be three [things] which go well, yea, four are comely in going:" "A lion [which is] strongest among beasts, and turneth not away for any;" "A greyhound; a he goat also; and a king, against whom [there is] no rising up."
The three creatures and the king all picture wise, stately and orderly deportment. Each offers a glimpse of the Creator’s power and wisdom and illustrates the dignity and confidence of those who walk wisely.
We see in these four that they go with great poise and have no fear.
The "lion" is the king of the beasts and fears nothing in the jungle. He is king of the forest.
A "greyhound" is very graceful in running and has great speed so that no other animal can catch him.
The "he goat" proudly leads the other goats.
The "king against whom there is no rising up" is because he has the confidence of his people and they follow him willingly.
Proverbs 30:32 "If thou hast done foolishly in lifting up thyself, or if thou hast thought evil, [lay] thine hand upon thy mouth."
We see here, that the proud, arrogant person will only make matters worse, if he begins to talk and is warned to guard the words of his mouth even to shutting his lips by putting his hand over them.
The thoughts of the heart, if they are evil, must never be allowed to pass the lips, as well. The best advice in both cases is keep the mouth shut until you reconsider. Words can destroy you, if they are the wrong words.
“Hand on your mouth” means “stop your scheming and talking”, a gesture of awestruck, self-imposed silence.
Proverbs 30:33 "Surely the churning of milk bringeth forth butter, and the wringing of the nose bringeth forth blood: so the forcing of wrath bringeth forth strife."
In all three cases, these are natural causes and effects to show that anger pressed beyond certain limits produces conflict.
In all three things above, pressure is being applied and bringing inevitable results in each case.
Wrath or anger forces strife between the angered persons.
I asked God to speak to me this morning, anything He wanted me to hear and I heard clearly
Proverbs 30 ~ https://bible-studys.org/proverbs-chapter-30
Isaiah 16 ~ https://bible-studys.org/isaiah-chapter-16
Today in prayer for the land and Gods Blueprint, I saw the sun shining and then I saw a huge diamond coming down from heaven and piercing the earth and then drilling it's way just under the surface, then I heard Philippians 2:12 "Dear friends, you always followed my instructions when I was with you. And now that I am away, it is even more important. Work hard to show the results of your salvation, obeying God with deep reverence and fear." then I saw 3 images one was a wedge of cantaloupe, a pair of shoes and a Bell, and I heard the words simple assembly. I asked for clarity on the symbols but did not get a clear meaning yet.
Paul's focus on Christ's humility in to the need for Christians to live out their faith for the world to see. His focus is to emphasize his love for his readers while also giving them a command to obey. Paul notes the Philippians have faithfully followed his teachings whether he was with them, or not. Following a teacher's instruction when they are not present is the ultimate test of loyalty, and the Philippian Christians have done exactly that. During their years apart, Paul kept in contact with this group of believers. Paul also gives a command using a strange and often misunderstood phrase: "work out your own salvation with fear and trembling." This unique remark speaks of ongoing obedience for those already saved. It's crucial to note that Paul is not telling them to work for their salvation. This statement implies a need to live out, to practice, demonstrate, and exhibit, the salvation which believers have in Christ. The concept of "fear and trembling" addresses worshipful respect or reverence for God. This echoes back to the context of every knee bowing before the Lord.
