Deuteronomy 23 contains sundry laws. Verses 1-8 talk about those who have been excluded from the congregation of the LORD. The first excluded group was the eunuchs – either those who became so through accident, or through human agency. Verses 2-6 tell of the exclusion of the children to their tenth generation from forbidden unions, of Ammonites and Moabites. The hostility of the Ammonites and Moabites being the reason for their exclusion. In addition to coming against Israel in warfare, while the people of the LORD we’re approaching the Promised Land the Moabites sought the services of Balaam the seer in an effort to curse the congregation of God. Edomites were excluded for two generations – their grandchildren were allowed to join in union with the Israelites. Verses 9-14 describe some causes of uncleanness and consequent prohibition of entry to the camp. These verses also speak of the removal of refuse from the camp of God in order to prevent both physical corruption and to ensure health and holiness. Verses 15-25 tell of sundry laws which cover care and kindness for the stranger; the morality of the nation’s virgins; the forbidding of unconscionable interest being charged of the LORD’s people – “usury” could be imposed upon foreigners (but again, in the spirit of the chapter, it is to be hoped that care and kindness will be shown to them). Vows were to be performed with faithfulness. The chapter concludes with the call for the people of the Almighty to allow their neighbours to satisfy immediate hunger, but not to take advantage of one another.

Song of Solomon 3 begins with the bride’s vivid romances for her royal spouse. She calls an incident when she experiences abuse at the hands of the watchmen of Jerusalem. This could speak of the ecclesia’s persecution at the time of Christ by the Jewish authorities. She requests rest for her beloved. Verses 6-11 describe the wedding of Solomon and his betrothed bride. The senses are stirred by the descriptions of the fragrances and the pomp and majesty of those who are present. Solomon arrives in a magnificent carriage. And the splendour of these nuptials revival the grandeur of Solomon’s coronation.

Acts 16 speaks of a disciple named Timothy – meaning “of value to God”. He was well recommended by the brethren. Timothy’s mother, Lois, was a Jewess, but more importantly a faithful believer. Likewise, Timothy’s – grandmother, Eunice, was also faithful – 2 Timothy 1 verse 5. As Timothy’s father was a Greek Paul thought that it would be best for Timothy to be circumcised before travelling with himself and Silas. They visit the Galatian believers to strengthen their faith. Whilst attempting to preach the gospel in the province of Asia they were prevented from doing so. God had urgent work for the missionaries to do in Macedonia. They were given a vision of a man from Macedonia asking them for help. Many believe that the man in the vision was doctor Luke, since the pronouns in the chapter change when Luke joined them- see chapter 16:11. It is also interesting to think that Alexander the Great was a Macedonian who claimed to have a vision of the high priest of Israel and the 24 elders coming to meet him (see Zechariah 9). In Philippi, the capital of Macedonia, there were so few Jews that the city had no synagogue. It was by the riverside that Lydia, a lady from Thyatira, believed and was baptised. She was the first convert from that city. “Whose heart the Lord opened” describes the timeless operation of the spirit of God. It’s a lovely description. Verses 16-24 describe a demented girl, said to be possessed by the python of Delphi, who follows Paul and Silas and claims that they are the servants of the most high God. After the girl was healed her owners, losing their source of income, had Paul and Silas arrested, beaten, placed in most uncomfortable stocks and cast into prison. Paul and Silas sang hymns of praise to the amazement of the prisoners and their jailor. The response of the Almighty was to a produce a strong earthquake that was felt throughout the city. It also released all the chains of the prisoners. The jailor fearing his prisoners had fled was about to take his own life. Paul called upon him to stop. He took Paul and Silas to his home and bathed their wounds (with their stripes he was healed – see Isaiah 53). The jailor and the believing adults of his household were baptised – the ecclesia was growing. In the morning the worried magistrates tell Paul and Silas to go. Paul says they have beaten the Apostles who are uncondemned Roman citizens. This made the magistrates even more fearful; but must have provided the ecclesia with a measure of protection. Acts 17 tells of Paul, Silas coming to Thessalonica (Luke seems to have stayed in Philippi for the next 7 years), where the preaching had some measure of success until the jealous Jews stirred up the rabble of the city and attacked the house of Jason where Paul and his companions were lodged. Jason is beaten, but the multitude want Paul’s blood. The enraged mob claim that Paul has turned the Roman world upside down with his preaching – and indeed he had done that. After taking money for security Paul and his company are allowed to depart. In verses 10-12 we hear that they next come to Berea where the people of that city are more noble of heart as they daily search the Scriptures to see whether what the Apostles claimed was in fact what the Scriptures taught. But sadly, true to form, the unbelieving Jews from Thessalonica come and bring persecution with them. Paul is hurried away from the hostile Jews and brought by sea to Athens. Whilst waiting for Timothy and Silas Paul is stirred by the extent of the idolatry of the city. Paul speaks to the philosophers of the Epicurean and Stoic persuasions about Jesus and the resurrection – the Greeks supposed he was talking of Jesus (a male god) and Anastasis (a female god). Paul is taken to Areopagus (also called Mars Hill) and placed on trial for blasphemy (a charge that carried the death sentence if he is found guilty). Paul commences to preach to them based on an altar that he finds with the inscription “to the unknown god”. He says that they are ignorantly worshipping this god. From the Greek poets Paul tells them that this God made the world and everything in it. He quotes from several of their poets – including the well known Hymn to Zeus (their chief god). But his primary appeal was for them to forsake idolatry and polytheism and embrace the One True God by believing that this God will judge those who do not repent and turn to Him. The majority response is to dismiss Paul’s claims as they compare the Apostle to a seed picking bird, which gathers bits and pieces from everywhere. Nonetheless one Dionysius, an Areopagite and a woman named Damaris and a few others become believers. Some said they would listen to Paul another time – but they missed the opportunity for Paul never returned to Athens: compare Ephesians 5 verse 16.

Penned by Warwick Rosser and his team, produced by Christadelphianvideo.org

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