Source: https://www.dailyreadings.org.uk/default.asp?act=notesdisplay&displaytype=day&m=11&d=9
Timestamp: 2019-04-19 02:20:46+00:00

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3 v. 2 - Moses is referred to in this way twice elsewhere - Deut 33:1, Josh 14:6, 1Chr.23:14, 2Chr.30:16, Psa.90-Title. This description, used in this definitive way is shared by Elisha [2Kings 5:8, 20] - David [2Chron.8:14, Neh.12:24,36] - and, surprisingly, Shemiah [2Chr.11:2]. Maybe we should bear these in mind when we read of our responsibilities in 2Tim.3:17 - the only New Testament occurrence of this phrase.
3:1 The seventh month was a particularly significant month in the Jewish calendar. In this month was the day of atonement on the 1st. was the blowing of trumpets Leviticus 23:24, the 10th was the day of atonement Leviticus 23:27 and the 15th marked the beginning of the Feast of Tabernacles.
This was a time of great expectations in Jerusalem at this time. And so they kept the Feat of Tabernacles Ezra 3:4 which reminded them of deliverance from Egypt and the period in the wilderness Leviticus 23:43. A powerful reminder of the deliverance from Babylon.
4:24 Through the opposition of the adversaries the wonderful work that had commenced with the returning exiles stopped. The work was stopped for about 16 years. It was this stopping of the work which caused some to say 'the time is not come that the Lord's house should be built' Haggai 1:2.
Opposition should not cause us to slack the work and make excuses for our inactivity.
4:1-3 As we saw yesterday, the service of the Lord in the building of the house is exclusive to those who are called.
3:10 That things were done 'after the ordinance of David…' demonstrates both that David had set out a very detailed basis for temple worship and that these faithful Jews who returned had not forgotten what the Scriptures required even though the nation had been out of the land for 70 years.
4:1 The 'adversaries' opposing the work prompted the giving of the vision (Zechariah 3:1) to the prophet.
It may have seemed appropriate to begin the temple worship and the sacrifices when the temple itself had been completed, and the Jews could again begin their service in a complete way. But had the returned exiles waited until everything was ready, they would have been waiting for years. If they had waited they would have missed out on many opportunities to serve their God. So rather than waiting for the right moment, or waiting until everything was ready, they did what they could with what they had.
They did not have a temple, so they could not do many of the services that required the temple, but they did build an altar. On that altar they were able to offer sacrifices and re-establish the regular burnt offerings again. They also took the opportunity to celebrate the Feast of Tabernacles.
The returned exiles could have sat around moping and waiting for the temple to be built, but instead they did what they could and made the most of what they had.
We too could wait for the perfect opportunities to serve the Lord - but they will never come. Let's not waste time, but do what we can with what we have, making the most of every moment in our service to our God.
4:4 It is not only enemies who can weaken hands. It is any adversary. The company we keep will affect the way that we respond to the things of God.
3:8 We should not think of the events of this book taking place in a very short time. In telling us that we are in the second year and the second month we are at least 13 months on from the day that the people arrived - and yet they have not managed to lay the foundation of the temple yet (Ezra 3:6) even though they had been offering sacrifices for about 6 months.
4:6 Whilst the adversaries brought an "accusation" against the Jews they did not respond in like manner for we learn in Jude 1:9 that they did not respond with a railing accusation.
Jeshua (or Joshua) was the priest, and Zerubbabel was the mayor (or civic leader). It's wonderful to realise that Ezekiel's prophecy of the kingship being overturned until He came Who's right it was (Eze 21:25-27), came so true. There was no king since Zedekiah.
3:2 The building of the alter of the God of Israel, to offer burnt offerings was of urgent necessity; to make atonement for their sins, and to obtain the Divine blessing on their preparations for the temple.
4:2 In saying that they had been in the land since ‘Esar-Haddon’ had brought them to the land the people were clearly those who were put in the land by the Assyrian2Kin 17:24 – they were the fore runners of the Samaritans in the days of Jesus. However occupancy in the land was no indicator of suitability for fellowship.
4:5 In hiring counsellors the adversaries were using underhand methods to frustrate the work of God. They knew that the decree had been made and so, by miss-information, they sought to stop the work. We do well to take care lest we use underhand means to obtain our desires. If we cannot achieve our objectives honestly then we should desist from our activity. Rom 12:17.
4:2,3 There were those who could not prove their priestly heritage and were not allowed to practise (2:62). Jeshua, the priest, opposed their request to help build the temple, and so they became virulent enemies. Jude later refers to this incident (Jude 1:9). The body of Moses most likely refers to Jeshua (the priest - the embodiment of the Law); and the devil to the rejected enemies. Jude's account is qualified by Zech 3:1,2.
3:2 Now back in the land after 70 years without being able to follow the system of worship that God had instituted the record makes the point here that they did what was ‘written in the law of Moses’.
4:1,2 It was the practice of the Assyrians to deport people from conquered nations, and to replace them with foreigners. And so, when Israel was conquered by Assyria in 721 BC, many people were deported, and Babylonians were brought into Israel to take their place.
The Babylonians settlers married women of Israel, who were left in the land. This mixture of the seed of Israel and the seed of pagans became known as Samaritans. Religiously, these people worshipped both Yahweh and pagan idols. The pagans learned about Yahweh when the Assyrians sent a captive priest of Israel to teach them (2Kin 17:26-34, 41).
And so, when these people came to Zerubbabel and said: we seek your God, they thought they had a legitimate right to be part of the temple rebuilding. After the Samaritans were rebuffed, they turned hostile towards the Jews. In turn, the Samaritans became an anathema to the Jews.
It is all the more remarkable, then, that Jesus used a Samaritan in a parable (Luke 10:30-36); and preached to a Samaritan woman (see John Ch. 4).
3:1 The seventh month was Tishri, which equates with Sept/Oct. The distance from Babylon to Jerusalem was about 900 miles (1,448 km). The arduous journey would have taken four months. It would also have been a dangerous adventure as robbers en route were common. And so, the journey would have needed faith and the help of Yahweh to be successful.
3:2 Jeshua (Joshua) was the first post-captivity high priest. He was the grandson of Seraiah who was killed by Nebuchadnezzar (2Kin 25:18,21).
Zerubbabel was the governor of Judah (Hag 1:1).
4:6 The Ahasuerus mentioned is Cambyses (529 BC), the son of Cyrus. He reigned 7 years and 5 months.
4:7 Artaxerxes was a magician called Smerdis the pretender who reigned for 8 months in 522 BC.
4:10 Asnappar (KJV); Osnappar (ESV), was a great Assyrian leader, but it is not clear which one.
4:24 This is Darius Hystaspes. Jews were allowed to go to Jerusalem in the first year of Cyrus (536 BC). Now, in 522 BC, the Jews had to stop building. This cessation lasted until the second year of Darius Hystaspes, in 519 BC. This was the same year that the prophets Haggai and Zechariah started their work (Hag 1:1; Zech 1:1).
4:12-16 Notice the rhetoric and unfounded comments made in the letter. It is not a reasoned approach. It is character assassination. We see this in politics when a politician wants to oppose another he sinks to denigrating the individual or his policies rather than highlighting his own views. This should not happen amongst believers.
Ezra 3:2 - "Jeshua" was a priest [(3443) means "he is saved" and corresponds to the Hebrew name for "Jesus" i.e. "Joshua" (3442) means "he will save"]; "Zerubbabel" also known as "Sheshbazzar" [these two names thought to be the same person because it refers to Sheshbazzar building the foundation of the temple (Ezra 5:16) and that is a work assigned to Zerubbabel (Zech 4:9)] was a prince of Judah and the governor (Ezra 1:8;Ezra 5:14); together the prince and priest were men echoes of the branch (i.e.Christ) to come (Zech 3:8).
1. the altar built (Ezra 3:1-6) echoes the altar of a perfect sacrifice (Heb 13:10).
2. the new temple commenced (Ezra 3:8-13) echoes perhaps Christ and/or the foundation of a spiritual temple laid through the apostles (John 2:19-21;Eph 2:10).
3. adversaries (Ezra 4) perhaps echoing the external adversary (2Thess 2:7-10) and the internal adversary (James 1:14-15;Jer 17:9) of those who are not pure in heart.
5. the temple completed (Ezra 6:15-22) perhaps echoes the ultimate completion of the spiritual temple (1Pet 2:5-12).
Some of the above was gleaned from The Story of the Bible by H.P. Mansfield, Vol. 4, p. 321.
9:4 Here and in Ezra 10:3, 9 we see Israel trembling when they heard the word of God. We may think that was fear. However Isa 66:1-2 teaches us that God seeks such an attitude to His word. Do we have such reverence for the Word of God, the Bible? Do we treat it as the very words of God or do we take parts of it to ourselves and ignore those parts which are less convenient to us?
The opposition they faced was both political and physical, but the text reads almost as if they gave up this important work without a struggle. Discouragement and threats got the better of them.
It is quite likely we are facing some kind of discouragement in our lives, especially when it comes to stepping out in faith or serving the LORD. That discouragement, or even persecution may come from our family, from our friends, possibly from within our church, often from employers, and, depending on where we live, our government. As time gets closer to the return of Christ, opposition will get worse.
What are we going to do about it? Are we going to let it make us discouraged and give up? Or are we going to let it make us more determined to give God everything we that have? Let us persevere and receive the crown of life that will be given to those who love his appearing.
3:4-6 The mention of a number of feasts and sacrifices indicates that Ezra is describing events which took place over a period of time. Remember that all of this was taking place against the background of opposition form the surrounding people who probably felt dispossessed when the Jews returned from Babylon into the land in which the nations round about had moved into.
We probably all know the exciting Bible stories of Daniel and Esther. They both rose to great prominence and power in the kingdoms of Babylon and Persia. Esther was married to Ahasuerus. Daniel was adviser to Cyrus and Darius. A lesser know Jewish exile, Nehemiah, was chief butler to Artaxerxes. We may have wondered why these three specific stories are told to us in the Bible, each of them similar in that they speak of Jews getting close to the emperors of the time. When we read this chapter in Ezra 4, we suddenly glimpse what it was all about. Each of these emperors was receiving letters from the enemies of Judah, urging them to forbid the building the temple, and God ensured that His representative was close to each emperor to speak to him on the Jew's behalf. Notice how many letters are sent and how many kings mentioned in this chapter, yet all of them seemingly ignored the words of the enemies of Judah.
4:3 The “adversaries” – 4:1 – use a very plausible argument to try to get involved with the Jews in building. They appeal to the fact that Cyrus has “commanded” them to help with the buildings. Of course the decree said no such thing.
A small bunch of returned exiles gathered in the town square. The walls of the city were broken down, their enemies didn't want them there and because they were few in number and untrained, they were easy prey for anyone who wanted to destroy them.
The reason they had gathered together was to rebuild the altar of burnt offering and to begin their regular worship and sacrifices to God. This again was something their enemies despised. This is what we read of them: "Despite their fear of the peoples around them, the built the altar on it's foundation and sacrificed burnt offerings on it, in accordance with what is written in the Law of Moses, the man of God." (Ezra 3:3).
They were afraid. They were very afraid. But their desire to serve God as He had said they should was greater than their fear. Their fear of the LORD was greater than their fear of other people.
How is it with us? Our fear of looking like and idiot and getting a negative response can stop us from serving the Lord - especially when it comes to reaching out, preaching or teaching. But let's step out, despite our fear, just like the Jews, because our desire to serve our God is greater than our fear.
4:17-24 The opposition brought about the cessation of the building of the temple. However this does not indicate that God was not in control. Actually it shows precisely that God was in control. Cyrus was only going to lay the foundations, not build the house in its totality - Isa 44:28.
3:7 Cyrus granted money so that Israel, when they returned, were able to rebuilt the temple. However they miss appropriated the material for their own use. Hence Haggai reproved them – Hag 1:4 – for living in “ceiled houses”. That is with panelled walls. Of course there is nothing wrong with having panelled walls. The wrong was in taking material that had been given for God to themselves. Are we ever guilty of robbing God?
It was bound to happen. As the Jews began to rebuild the temple of the LORD after their return from captivity, there were people around who were not happy about it. First their enemies tried becoming "friends", but that didn't succeed. So they began to bad-mouth the workers to discourage them, but that didn't work either. Then they took the Jews to court, writing a letter to the king to persuade him to force the Jews to stop the work. When the reply from the king was received, the Jews were forced to stop, and their enemies had succeeded.
As Christians, there are always going to be people who want to pull us down, change our ways and turn us from our faith. Sometimes it's really subtle. As "friends" they make us lower our guard by distraction with seemingly innocent invitations, distractions and discussions. Other times their verbal discouragement can be quite pointed. And in other cases, Christians suffer physical, political or religious persecution.
But it was God's will that the temple should be built. And it is His will that we remain faithful. Nothing and no one should be able to keep us from doing God's will. So let us stand firm in the face of opposition, no matter what the cost, and give our all to our God.
3:4-6 We should visualise the scene. Jerusalem was derelict and there were opposing people in the area who would eventually stop the work of the Jews. However the people “as one man” focussed on worshipping God as required by His law. How often do we allow little distractions and inconveniences get in the way of your worship of God?
3:3 Fear of the surrounding people who were quite opposed to Israel’s presence in Jerusalem did not stop the people continuing in faithful worship. One wonders how often our behaviour is modified because of what we think others will think of our service to God.
6:6 'For I desired mercy and not sacrifice' marks a central theme in Scripture. Saul should have killed the Amalekites but saved the best of them alive and was condemned by Samuel 1 Samuel 15:22. Israel thought that Yahweh was pleased with their sacrifices and missed the point so Jeremiah had to remind them that Yahweh had commanded obedience Jeremiah 7:22. Israel never seemed to appreciate that 'the law was added because of transgression Galatians 3:19. That is the law was introduced 'that sin might appear more sinful' Romans 7:13. There was no virtue in having to offer sin offerings.
v.6 - Further to the comments already made below regarding God's desire for our state of heart rather than sacrifice, consider Prov.21:3, Ecc.5:1, Isa.1:11.
6:1 'for he hath torn …' demonstrates that the events that have happened to Israel are punishment from God. '… he will heal us' demonstrates that the punishment from God was chastening designed to cause them to return to Him.
There is a very picturesque contrast here between the love of God for Israel and Judah, and their love for Him. God's love is described in this way: "As surely as the sun rises he will appear; he will come down to us like the winter rains, like the spring rains that water the earth." (Hosea 6 v 3) But then God describes Israel's love for him and the contrast is very marked. "Your love is like the morning mist, like the early dew that disappears." (Hosea 6 v 4). What a difference! God's love is like the rain that soaks into the earth, refreshing and nourishing it, but Israel's love for God was like the dew and the mist, which seem very refreshing while they last, but are very quickly gone leaving barely a memory.
God's love for us is still the same. It showers down on us, soaking u through when we most need it, it is refreshing and gives us energy, vitality and all we need for life. But how does our love for God compare? Do we send him scattered showers with long fine spells in between? Maybe our love is more like the morning dew, as Israel's was, that disappears leaving God unsatisfied and continually thirsty. It is possible we are more like God, showering him with love and refreshing his spirit.
How is our love forecast for today?
6:4 This message is directed both at the north and the south kingdoms. Both of them had a transient goodness. It was soon dispersed.
Hos 6:9-10: It is interesting when we compare this message with the message of Malachi. In the 2nd chapter of Malachi in the opening 10 verses he deals with the threatened punishment for the priests. The priests were a privileged class in Israel. as Christ’s brethren are in the world to-day. The priests should have set an example that the people could have followed. In the next section (v11-16) the prophet turns from the priests to the people because of their wicked ways. Like Hosea the theme of marriage is used. We must be careful that we do not ere in the same way as Israel, justifying our wrong doings.
6:7 'Like men' could equally be translated 'like Adam' (see margin and RV). So we have, possibly, an appeal by the prophet to Israel to reflect on the father of the human race. From which we must conclude that they were aware of the Genesis narrative of the origin of sin and death.
The seed is scattered, the corn sends up it's shoots, and with rain, sun and the right conditions, the shoots grow to become mature plants bearing ears of corn themselves. But the sower does not plant the seeds just for fun. The seeds are planted in anticipation of a crop. So when the corn is ripe, the harvest begins.
Harvest is both a good and a bad time. The beautiful standing stalks of corn are cut down and any unproductive material is gathered together to be burnt. At the same time, the crop is gathered and removed to be stored safely for its use at a later time. A good harvest is one where there is less rubbish and more grain, whereas a bad harvest will give the farmer very little profit.
In the parable of the sower, Jesus related us to the stalks of corn. We may like where we are growing and be having the time of our lives, but the harvest is coming and things will change. We, like the corn, have no power to delay the harvest - it will come whether we are ready or not. Our only hope of salvation comes down to whether we have produced good fruit or not.
God said of Judah, "Also for you, Judah, a harvest is appointed." (Hos 6:11) The harvest will also come for us. Life as we know it will be cut down and if we have been unfruitful, as the unproductive stalks of corn were burned in the fire, so we will also be destroyed. If we have lived productive lives we will be taken to be with the sower.
What will the harvest be like for you?
V.6 - God desires "mercy" [(2617) can mean "favour, loving kindness, kindly, mercy, merciful, piety, good deedliness, pity"] and knowledge of Himself from people more than sacrifice or burnt offerings. God wanted a sincere change of heart. This reminds me of Rom 6:1-6; 7:16-20, 22-24 where we have the instruction we shouldn't sin when under grace and the struggle Paul acknowledges in dealing with the sin that dwells within him.
There’s an interesting comment on the Law of Moses in Hos 6:6. God desired mercy, not sacrifice. To keep the Law of Moses, Israel had to offer sacrifices – but it was the spirit, and not the letter of the law, that God wanted. He asked the people to show they loved Him, and not just kept the law and sacrificed to Him.
6:1-2 Whilst Israel were astray from God they will repent and eventually be redeemed by the sacrifice of Jesus.
6:8 Gilead should have been a city that was holy unto the Lord, but we see these priests, were not only misleading the people by living in uncleanness, they were also murderers and robbers. Their leadership and example caused the people to a serious decline. Once again, we see the importance of the example that each one of us sets for those around us.
V.6 Yahweh is merciful and looks on the heart rather than the brain. He says: For I desire mercy, not sacrifice, and acknowledgement of God rather than burnt offerings (KJV).
For example, that is the reason David could break the Law and yet be declared acceptable (Mark 2:26; Acts 13:22); or the fact that Hezekiah held the Passover feast at the wrong time and with unsanctified people (2Chron 30:1,18-20).
Yahweh accepted their hearts because these were not deliberate acts of rebellion. Rather, they were acts of faith under extraordinary circumstances.
V.2 The care that Yahweh rendered to His national Son, Israel, was completely fulfilled in the care towards His only begotten Son, Jesus (1Cor 15:4).
6:2 ‘The third day he shall ... live’ is a prophecy of the resurrection of Jesus.
Hos 6:6;Matt 9:12-13. Hos 6:6;Matt 12:2-8.
V.8 Perhaps this is a reference to Ramoth-Gilead where Ahab and Jehoshaphat battled the Syrians, and where Ahab was mortally wounded (1Kin 22:34-37).
When we see a quotation in a chapter of scripture, we can be sure that God wishes us to link the context of the quoting passage with the quoted passage. That's natural, right? If we see a reference in a non-fiction book we assume the writer is drawing on what that book says, not just the out-of-context quote itself. So when there are two quotes from the same passage here in Hosea 6, we can be doubly sure that we need to investigate the link. Both v5 "hewn by the prophets" and v6 "I desire mercy, not sacrifice" are references to 1Sam 15. What is the connection Hosea is making? And why has the wording been changed from "obedience" to "mercy"?
In Phil 3 Paul speaks of himself as an Israelite who has died with Christ (Phil 3:10) and now is risen again. He speaks of the knowledge of Christ (v.8,10) and of "following after" it (v.12).
This seems to be based on Hos 6:1-3. Israel is exhorted to come to God who will raise her from the dead (v.1-2). Then she will “follow on to know the Lord” (v.3).
6:6 The priests should “keep knowledge” – Mal 2:7 – so their behaviour here was the complete opposite. Rather than instructing and saving men they were destroying them.
Ezekiel describes these two stages in the revival of God’s people. The prophet witnessed the parts of the body of Israel being assembled, “but there was no breath in them.” (Eze 37:7-8). The resurrection of Israel awaits the coming of the Lord to breath life into them “that they may live.” (Eze 37:9-10).
Ater the death of the Lord Jesus Christ there were two stages to his elevation to immortality (Rom 14:9). Jesus rose from the grave and then ascended to Father before revealing himself to his followers (John 20:17).
6:4 In saying that their goodness was like a morning cloud or dew we see that any repentance was short lived. The heat of the sun / persecution or problems evaporated the goodness. How do we fare? Are we faithful for a short while when things seem to be going well or immediately after a repentance, only to fall away again shortly afterwards?
6:4 The “morning clouds” which pass away is a warning to believers in the same way that Jude 1:12 warns about false brethren who appear good but when measured against Scripture, are transient like clouds.
It's a great and powerful lesson for us here in this chapter. Both Israel and Judah had sinned greatly against God. Not only that - but they had left him completely after everything He had done for them throughout the years. The people had become disillusioned with giving burnt offerings as a common sacrifice - something not really thought about at all. It was just a job to them. It meant nothing. The two kingdoms had become dead in spirit and had fallen away from their great hope.
I especially like Verse 6 - a well-used and well-known verse. God doesn't want us to perform a ritual for the sake of it. He doesn't want bits of burnt meat. He wants obedience and understanding. The sacrifices were to show how great and wicked sin was and to bring the children of Israel to repentance. It is only through mercy - His mercy - that we may be saved. We can only obtain that through knowledge of Him.
Compare this with Psalm 51 - David's prayer of repentance. I recommend reading the entire chapter as this is what we should be saying when we recognise that we are sinners and are in need of salvation. It's an extremely powerful prayer that God can be pleased with. Compare verse 6 of today's Hosea chapter with Psalm 51:16-17. Surely the words of Psalm 141:2 were true when David offered this prayer to God!
Let us all recognise our weakness to sin and draw near to God with prayers of repentance this week. As James 4:8 says: "Draw near to God and He will draw near to you". No matter how great we believe our sin to be - remember: God has dealt with murderers, adulterers, harlots and such and yet has worked great things with them. We simply have to make the contact with Him.
"Come now, and let us reason together, says the LORD: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool" - Isaiah 1:18.
6:6 This passages, along with, for examples, passages such as 1Sam 15:22provide the background for the writer’s comment – Heb 10:8 – that God had no pleasure in animal sacrifices.
God desires our love over our external practices of piety. He longs for people to long for Him and not just merely participate in an outward religious performance (Isa 58:1-14). Jesus quoted Hosea in Matt 9:13 against the hypocritical Pharisees because without a loving relationship with the Father and a right understanding of Him, all the rituals in the world would not help them (cf. Mark 7:6-9).
By being merciful, we reflect God’s character. There are those who pride themselves in their mercy by showing tolerance and acceptance of everyone no matter how wrong they are. Their favourite saying is, “Let him who is without sin cast the first stone” (John 8:7). This, however, does not reflect the total character of God because while stressing God’s love and mercy, they lose sight of His Holiness (Lev 10:3; 11:44; Lev 20:7,26; 1Pet 1:16). These are the compromisers. Then there is another class that emphasizes God’s Holiness, but lose sight of His grace. These are the harsh, unloving, and judgmental folks.
Neither side reflects the true Biblical picture of God who is loving and holy; gracious and righteous; merciful and just. Our right view of God is vital because it also affects how we live and treat others. Such will be pleasing and acceptable in God’s sight; the Truth being in their hearts, not just on their lips.
6:6 The observation that God seeks obedience and not sacrifice is based upon Samuel’s words to Saul – 1Sam 15:22.
24 v. 14 -Paul not only admits to the religion which he was accused of, but also proves it to be true, to be heavenly and from God, and to be the oldest of all religions. Here this word "heresy" is taken in a good sense. ch.3:22-24, 10:43.
23:6 In exploiting the division amongst those who opposed him Paul was not avoiding the issue He was highlighting that he had a consistent message but that they could not even agree amongst themselves.
Contrast the speech of Tertullus Acts 24:2-8 with that of Paul Acts 24:10-21. Whilst Tertullus' speech is full of flattery and invective Paul presents his case clearly without any flattery. And so would we always speak. If we feel there is a need to flatter the one we are speaking to it is probable that our case is not as good as we would like to think.
23:24-30 The letter, as other letters in Acts, is a wonderful example of how men communicate in ways which enhance their own position by bending the facts.
24:26 So political corruption is not new!
23:19 In taking the 'young man' 'by the hand' we may conclude that this indicates that he was a child. However this doesn't follow. Whilst it is not the custom for grown men to hold hands it is not at all uncommon in the middle east. In fact one may see, in exactly this sort of circumstance, two men holding hands. The 'lesser' will be guided by the 'greater' through the held hand. It is an indication of care for the 'lesser'.
24:23 The fact that Paul was allowed contact with his friends clearly was not a normal courtesy extended to prisoners - it would not have been mentioned if it were - indicates the dilemma that the Roman authorities are now in.
24:14 Paul, knowing the strength of his position (see note for May 10th 2004) spoke in a way which was calculated to both tell the truth and cause the high priest to have to think about Paul's beliefs against the background of what he, as a Pharisee, had been taught. He was preaching to the high priest, not merely defending himself against the accusation.
24:23 These acquaintances, or friends may have been those that had travelled with him. Since Paul is now at Caesarea, we may assume that among them would have been Philip and his four daughters (Acts 21:8) Luke no doubt was with him also.
23:35 ‘judgment hall’ is <4232> and is found in Phil 1:13 where it is translated ‘palace’.
24:19‘Who ought to have been here’ highlights the cavalier nature of the way that the Jews treated Paul. As long as he was not in Jerusalem preaching they were happy. Having him in Roman custody suited their ends, as long as they did not appear at the judgment seat Paul’s incarceration would continue.
23:11-13 It is interesting as we look at these three verses. In V.11 we read that the Lord Jesus commends Paul's work, and tells him he will preach in Rome. That was the Divine intention, told to Paul through Jesus. Now in V.12-13 we find a conspiracy of Jews condemning Paul and determining within themselves to prevent him going to Rome. Here, we have the will of man as opposed to the Will of God.
23:3 The behaviour of those who smote Paul highlights that they did not have the ‘good conscience’ that Paul had. Their rules were being undermined – see comment on this chapter in May this year.
23:16 Here we are introduced to some of Paul's natural family - his sister and nephew. I wonder whether they were also believers. In any event, they obviously kept apprised of Paul's situation. His nephew's warning him gives witness to their concern for him. The nephew, a young man, was allowed to enter the barracks. This could have been allowed on a personal basis alone, but we should also remember that the nephew was a Roman citizen. This status held much sway at this time.
23:3 To call someone a whited wall meant calling them a hypocrite. Jesus said the same thing of the Jewish leadership (Matt 23:27). Today, the term whitewash is used to describe a means of glossing over mistakes. White associated with the redeemed saints, on the other hand, is a token of purity and acceptance (Rev 2:17; 3:5; 19:8).
23:11-14 If these forty men were true to their vow, they would have starved to death. This episode illustrates that when Yahweh plans something, nothing or nobody can frustrate its completion. Paul was destined to go to Rome. Look at all the twists and turns that took place, and yet the end result was that Paul went to Rome.
24:5 In speaking of the believers as ‘Nazarenes’ we see another name that those opposed to their teaching used. Maybe drawing upon the way that Jesus is spoken of – Matt 2:23 – in prophecy.
23:26 Claudius Lysias was the chief captain (chiliarch) who was the commander of Roman troops in Jerusalem.
Felix was the Roman procurator of Judea, appointed by the Emperor Claudius.
24:24 Drusilla is described by Josephus: Drusilla was the youngest of the three daughters of Agrippa I, her sisters being Bernice and Mariamne. She was born about 36 ad and was married when 14 years old to Azizus, king of Emeza. Shortly afterward she was induced to desert her husband by Felix, who employed a Cyprian sorcerer, Simon by name, to carry out his purpose. She was also influenced to take this step by the cruelty of Azizus and the hatred of Bernice who was jealous of her beauty. Her marriage with Felix took place about 54 ad and by him she had one son, Agrippa, who perished under Titus in an eruption of Mt. Vesuvius.
23:14-15 - It is interesting to see the total lack of obeying the law. The men come to the priests to involve them in a conspiracy to kill Paul. They did not fear to lie to the Roman governor in order to kill Paul. The priesthood of Israel had abandon any respect for the law they were to uphold. At least with Jesus that let the Roman rulers do their dirty work. It would appear that they Roman support was even less reliable under Felix compared to Pilate that this more direct action must have seemed like a convenient and more sure way of getting rid of Paul.
24:10 Paul’s measured response contrasts starkly with the ranting of Tertullus and indicates the gentle way a believer should deport himself.
When we think of the success of the early ecclesia, we often think of the works of the apostles. But the ecclesia might have died out if it were not for the "unsung heroes", the ordinary brethren & sisters, though small in their deeds, they faithfully committed themselves to moving the purpose of God forward.
Such an example is Paul's nephew in Acts 23:16-24. He saved Paul's life by telling officials of the murder plot against Paul. Being small, he could not overpower the Jews himself. But instead of worrying about what he could not do ... he did what he could, and put faith in God to work out the rest.
1. v. 8. What, if anything, is the distinction between angels and spirits, since Luke records that the Sadducees believed in neither?
2. v. 8. It seems odd that the Pharisees did believe in the resurrection - according to Luke - since it's understood by reading the Jewish historian Josephus' writings about hell and "Abraham's bosom" (see Lk. 16:19-31 - Christ's parable of the rich man and Lazarus) that this group of Jews did believe in the immortality of the soul. How could they really believe in both doctrines?
1. According to Heb. 1:14, "all angels are ministering spirits sent to serve those who will inherit salvation." Since Luke is the one recording this statement in v. 8, and since the Pharisees are using both terms in a positive sense in v. 9, it doesn't sound likely that one can take from this that they were referring to sinful angels or sinful spirit beings - as some nowadays believe in. The Pharisees may have believed in them, but if so, they probably didn't mean that in this situation. We know from Scripture that there are at least 2 orders of angels - those who are simply called "angels", and those referred to as "archangels", Michael being one of those. The word is a compound one: arch = beginning, and angel, of course, meaning messenger. Therefore the chief or first one of these messengers of God. So maybe (??) the distinction the Pharisees were making was between angels and archangels. Or it's entirely possible that they had within their traditional writings other groups of immortal beings that they believed in.
"Hades is a place in the world not regularly finished; a subterranean region, where the light of this world does not shine...This region is allotted as a place of custody of souls in which angels are appointed as guardians to them; according to every one's behavior and manners. In this region there is a certain place set apart, as a lake of unquenchable fire, wherein we suppose no one hath hitherto been cast; but it is prepared for a day afore determined by God, in which one righteous sentence shall deservedly be passed upon all men...there is a descent into this region, at whose gate we believe there stands an archangel with a host, which gate when those pass through that are conducted down by the angels appointed over souls, they do not go the same way; but the just are guided to the right hand, and are led with hymns, sung by the angels appointed over that place, unto a region of light...This region we call the Bosom of Abraham. But as to the unjust, they are dragged by force to the left hand, by the angels allotted for punishment...a terrible and exceeding great prospect of fire...and not only so, but where they see the place of the fathers and of the just, even hereby are they punished; for a chaos (chasm?) deep and large is fixed between them; insomuch that a just man that hath compassion upon them, cannot be admitted, nor can one that is unjust, if he were bold enough to attempt it, pass over it."
So how then could they logically believe in both? The same question can and should be asked of many today who apparently don't see the 2 doctrines as being contradictory (or at least one being made irrelevant)? But in many Protestant churches and maybe even some Catholic ones, both concepts are held as being true. As I think we all know, if man really does have an immortal soul that flies off to heaven or hell at the point of the body's death, to enjoy eternal happiness or suffer eternal torment, then what point is there at all for it to come back and rejoin the body on the day of judgment when Jesus comes? And if it were to do so, then how long would the body last if it - with the soul - is once more thrown into hell (the bad ones, anyway)? Common sense and Scripture dictate that these are mutually exclusive ideas - the resurrection and immortality of the soul. So either A is true and B isn't; or B is true and A isn't; or neither is true. We are definitely blessed, aren't we, to see the truth of the resurrection teaching and the falseness of the immortality of the soul doctrine.
24:12 The gospel is something that is logical. It can be reasoned from Scripture. This is a significant element of the way that the preaching of the gospel is presented in Acts.
24:21 Here and in verse :15 Paul emphasises the resurrection of the dead. Whilst there was more to Paul’s preaching that just the resurrection of the dead the focus is correct. If God had not raised Jesus from the dead then there would be no point in Paul preaching. Whilst some Jewish rulers – Matt 22:23 - did not accept that God would raise the dead none of Paul’s detractors wanted to acknowledge that God had raised Jesus from the dead.
This was probably an emotional meeting for Paul. The only other time that we hear of Jesus standing with one of his followers is when he stood at the stoning of Stephen. Here, Saul was part of the murder, and it was this murder that most afflicted Paul with remorse, for he confessed it to Jesus and again to all the Jews in Acts 22:19-20. To now have Jesus stand by him in his hour of need, just as Jesus had done in Stephen's hour of need, must have been a wonderful experience for Paul. Perhaps for the first time since that terrible event, he felt forgiven.
Do we have memories of our worst actions that weigh heavily on us? Perhaps these memories eat away at us and we actually become physically ill or depressed. If we do, perhaps it's time to confess them openly? We should do this first to Jesus, then if we need to we can choose someone we trust and confess to them too. In my experience the results are an immediate and intense feeling of relief, followed by the ability to start afresh.
23:20-21 We might think that the matter of the Jews seeking to kill Paul was of little consequence to the centurion. However this could not be further from the truth. Paul was a Roman citizen and as such had the full protection of Rome. If Paul was killed by the Jews the centurion, or one of his fellow centurions, would have to answer to the Roman governor. His warning was about self preservation. He did not want to have to fight Jews to keep Paul alive.
23:17-19 One presumes that Paul, the prisoner, was listened to because he was a Roman and the chief captain knew that. If Paul had not been a Roman probably the request to take the boy to the captain would have been disregarded.
24:5 Whilst Tertullus speaks of the believers as “Nazarenes” they have already been called “Christians” – Acts 11:26. Maybe his avoidance of the name “Christians” was designed to further try and discredit Paul and his message.
23:15 An ever problem for the apostle Paul was that the Jews were always seeking to kill Paul. Whilst this point only is highlighted a number of times in Acts and only hinted at a few times in the letters of Paul it was an ever present problem for him. How would you feel if you were always looking over your shoulder in fear that you might be killed?
23:1 Paul is not saying that as long as we feel we have a good conscience then things are OK. Rather he is measuring his conscience against what he knows the Law of Moses teaches and concluding that he has a good conscience with respect to the Law of Moses.

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