Tokonaki Siulai 31, 2021 

ke ke tokanga ki he ngaahi tu‘utu‘uni mo konisitūtone ‘oku ou ako ni

listen to the statutes and the rules that I am teaching you

Teutalonome 4 (Deuteronomy 4)

(v. 1) PEA ko eni, ‘e ‘Isileli, ke ke tokanga ki he ngaahi tu‘utu‘uni mo konisitūtone, ‘a ia ‘oku ou ako ni kiate kimoutolu, ke fai ki ai; koe‘uhi ke mou mo‘ui, pea ke mou hū, ‘o ma‘u ‘a e fonua ‘oku foaki atu ‘e Sihova, ko e ‘Otua ‘o ho‘omou ngaahi kui.

(v. 1) “And now, O Israel, listen to the statutes and the rules that I am teaching you, and do them, that you may live, and go in and take possession of the land that the Lord, the God of your fathers, is giving you.

 

David Guzik :: Study Guide for Deuteronomy 4

Now, O Israel, listen: Moses had reminded Israel of their many rebellions against God in the wilderness. Now, as they were ready to enter into the Promised Land, he wanted them to think about their need for present obedience in light of their past rebellions.

As noticed before, one of Satan's great strategies is to make us remember what we should forget, and forget what we should remember. If we don't remember our past sins and rebellions against God, we can easily repeat them, falling into the same sinful patterns and traps: Therefore let him who thinks he stands take heed lest he fall. (1 Corinthians 10:12)

That you may live: In the larger sense, spiritual life and death depended on Israel's obedience. Yet also in the more immediate sense, physical life and death depended on their obedience. Israel was about to attack a strong nation and to push them out of the Promised Land - if they didn't have the blessing of the LORD upon them, they would soon be in a lot of trouble.

In fact, Israel's first military loss in the Promised Land (at Ai, Joshua 7) came specifically because they had disobeyed God. 36 men died at Ai, because one man in Israel (Achan) did not obey the command of the LORD.

You shall not add to the word which I command you, nor take anything from it: This is an important principle regarding God's Word. We are not to add to it (in the sense of making the traditions and opinions of men equal to the law of God), nor are we to take away from it (by bad teaching or explaining away passages).

This same idea is repeated in Revelation 22:18-19: For I testify to everyone who hears the words of the prophecy of this book: If anyone adds to these things, God will add to him the plagues that are written in this book; and if anyone takes away from the words of the book of this prophecy, God shall take away his part from the Book of Life, from the holy city, and from the things which are written in this book.

Falaite Siulai 30, 2021

Ma‘u ā; ‘oua te ke toe lea kiate au ‘i he me‘a ko ē

Enough from you; do not speak to me of this matter again 

Teutalonome 3 (Deuteronomy 3) 

(25-26) Ka u a‘a atu mu‘a, ‘o mamata ki he fonua lelei ‘i he kauvai ‘o Soatani na, ‘a e mo‘unga lelei na mo Lepanoni. Ka na‘e tuputāmaki ‘a Sihova kiate au koe‘uhi ko kimoutolu, pea na‘e ‘ikai te ne tali au: ka ne folofola kiate au, Ma‘u ā; ‘oua te ke toe lea kiate au ‘i he me‘a ko ē.

(25-26) Please let me go over and see the good land beyond the Jordan, that good hill country and Lebanon.’ But the Lord was angry with me because of you and would not listen to me. And the Lord said to me, ‘Enough from you; do not speak to me of this matter again

 

David Guzik :: Study Guide for Deuteronomy 3

Then I pleaded with the LORD … Let me cross over and see: Moses knew God was rich in mercy and forgiveness. He knew there was no harm in asking God to relent from His previous judgment that Moses would not see the Promised Land.

We can appreciate what a painful thing this was for Moses. He lived the first 40 years of his life confident in his own ability to deliver Israel. He spent the next 40 years of his life having that confidence demolished as he tended his father-in-law's sheep. He spent the last 40 years of his life being used of God to do what he was called to do. Now, he was not allowed to see the end result. No wonder Moses pleaded with the LORD.

Enough of that! Speak no more to Me of this matter: God did not want to hear Moses' appeal on this matter. Because of his sin at Meribah (Numbers 20), where he misrepresented God as being angry with Israel when He was not, Moses could not enter the Promised Land.

This may seem an excessively harsh punishment for Moses. It seemed that after only one slip-up, he then had to die short of the Promised Land. But Moses was being judged by a stricter standard because of his leadership position with the nation, and because he had a uniquely close relationship with God.

It is right for teachers and leaders to be judged by a stricter standard (James 3:1); though it is unrighteous to hold teachers and leaders to a perfect standard. It is true the people's conduct was worse than Moses' but it is irrelevant.

Worst of all, Moses defaced a beautiful picture of Jesus' redemptive work through the rock which provided water in the wilderness. The New Testament makes it clear this water-providing, life-giving rock was a picture of Jesus (1 Corinthians 10:4). Jesus, being struck once, provided life for all who would drink of Him (John 7:37). But was unnecessary - and unrighteous - that Jesus would be struck again, much less again twice, because the Son of God needed only to suffer once (Hebrews 10:10-12). Jesus can now be come to with words of faith (Romans 10:8-10), as Moses should have only used words of faith to bring life-giving water to the nation of Israel. Moses "ruined" this picture of the work of Jesus God intended.

Speak no more to Me of this matter: Moses was a great man of intercession - perhaps one of the greatest in the Bible. Yet, God would say "no" even to Moses in prayer. God will sometimes say no even to His mightiest intercessors (Jeremiah 15:1).

 Tu’apulelulu Siulai 29, 2021

 mo e ‘iate koe ‘a Sihova…kuo ‘ikai te ke masiva ‘i ha me‘a

God has been with you. You have lacked nothing

Teutalonome 2 (Deuteronomy 2)

 (v. 7) For the Lord your God has blessed you in all the work of your hands. He knows your going through this great wilderness. These forty years the Lord your God has been with you. You have lacked nothing.

 (v. 7) He ko Sihova ko homou ‘Otua kuo ne fakamonū‘ia koe ‘i he ngaahi ngāue kehekehe kuo fai ‘e ho nima: kuo ne ‘ilo ho‘o ‘alu ‘i he toafa lahi ni, ko e ta‘u eni ‘e fāngofulu mo e ‘iate koe ‘a Sihova ko ho ‘Otua; kuo ‘ikai te ke masiva ‘i ha me‘a.

 

David Guzik :: Study Guide for Deuteronomy 2

 You are about to pass through the territory of your brethren, the descendants of Esau: The descendants of Esau were distant relatives to the people of Israel (400 years earlier, the brother of Jacob was Esau). God didn't want Israel to take the land that He gave to Esau and his descendants, the Edomites (Edom was a nickname for Esau).

 Perhaps the most famous Edomite in the New Testament was Herod the Great. He was hated by the Jews because he was an Edomite but he wanted to be received and respected as a Jew.

 Do not meddle with them, for I will not give you any of their land: Israel was not just some conquering army, out to get whatever land it could take. It probably was strong enough to simply take the land of Edom, but Israel only received what God had promised to them.

 You shall buy food from them with money … you shall also buy water: God commanded Israel to treat the Edomites with respect, even though they could have dominated them as a stronger nation.

 How we treat those weaker than ourselves is always a good measure of character. When we have the capability to dominate or abuse others and do not, it shows that we have good character. For some of these reasons, God commanded Israel to treat the weaker nation of Edom well.

 Pulelulu Siulai 28, 2021

 you have seen how the Lord your God carried you

na‘a mou mamata ai ki he fua koe ‘e Sihova ko ho ‘Otua

Teutalonome 1 (Deuteronomy 1)

 (v. 31) ‘I he Toafa foki, ‘a ia na‘a mou mamata ai ki he fua koe ‘e Sihova ko ho ‘Otua, hangē ko e fua ‘e he tangata ‘ene tamasi‘i, ‘i he hala kotoa na‘a mou ‘alu ai, kae‘oua ke mou a‘u ki he potu ko ‘eni.

 (v. 31) and in the wilderness, where you have seen how the Lord your God carried you, as a man carries his son, all the way that you went until you came to this place

 

G. Campbell Morgan's Exposition on the Whole Bible

 Verses 1-46

The Book of Deuteronomy is didactic rather than historic. It consists of a collection of the final utterances of Moses and is a Book of review.

 Ko e Tohi Teutalonome´, ko e tohi akonaki ‘o ‘ikai ko ha tohi hisitolia. ‘Oku tānaki heni e ngaahi lea tuku ‘a Mosese pea mo e fakamaʻopoʻopo ‘o e ngaahi meʻa naʻe hoko.

 It commences with a discourse in which Moses reviewed the forty years. The whole journey from Horeb to Kadesh-barnea should have occupied eleven days (verse Deu 1:2 ). The distance was not more than 125 miles. Because of unbelief they had spent forty years in the wilderness.

 ‘Oku kamata ‘e Mosese ‘ene fakamatala´ ‘aki ‘ene foki ‘o fakamaʻopoʻopo mai ‘a e taʻu ‘e 40 kuohili´. Ko e fononga mei Holepi ki Katesi-panea naʻe tonu ke feʻunga pe mo e ‘aho ‘e 11 (Teut 1:2). Ko e vā mamaʻo´, naʻe ‘ikai toe laka hake ‘i he maile ‘e 125. Ka ko e ‘uhi´ ko ‘enau taʻetui´, naʻa nau nofo toafa ‘i ha taʻu ‘e 40.

We have in this chapter a review of the first movement from Horeb to Kadesh-barnea. The call which had come to them at Horeb emphasized the fact that they were under the divine government, and indicated the purpose of God that they should go in and possess the land. Looking back, Moses reminded the people of their rebellion in the matter of the spies and of the consequent discipline to which they had been subjected. In doing this he was careful to set all the facts in the light of the government of God. He reminded them that their disturbance at Horeb was due to the direct commandment of God, that even though the way of the wilderness had been a terrible one, they had not been left to grope their way through it alone. God had constantly moved before them, choosing them the place of encampment at every pause, indicating where they should pitch their tents.

 ‘Oku tau maʻu heni ‘a e kamata ‘o e fononga mei Holepi ki Katesi-panea. Ko e fekau naʻa nau maʻu ‘i Holepi, ‘oku hā mahino mai ai, ‘oku nau nofo ‘i he malumalu ‘o e pule faka-tuʻi ‘a e ‘Otua´, pea ‘oku fakamahino mai ai ‘a honau tala ke nau hū ‘o maʻu ‘a e fonua ‘o e talaʻofa´. ‘I he toe vakai ki ai ‘a Mosese´, naʻa ne fakamanatu ki he kakai´ ‘enau angatuʻu´, fekauʻaki mo e kau asiasi´, pea mo hono tautea´i kinautolu ‘i he meʻa naʻe hoko´. Naʻe ‘omi kotoa ‘e Mosese ‘a e ngaahi moʻoniʻi meʻa naʻe hoko´, ke fakamahino, naʻe hoko kotoa ‘i he tuʻutuʻuni ‘a e ‘Otua´. Naʻa ne fakamanatu kiate kinautolu, ko e fakatamaki naʻe hoko ‘i Holepi´, naʻe fou pe mo ia mei he ‘Otua´, pea neongo ‘a e faingataʻa ‘a e vaaʻihala ‘o e nofo toafa´, ka naʻe ‘ikai liʻekina kinautolu ‘e he ‘Otua´. Naʻe haʻele muʻomuʻa maʻu pe ‘a e ‘Otua´, ‘o teuteu ‘a e pot uke nau ‘apitanga ai.

 It is noticeable that when he now referred to the mission of the spies, he quoted the report of the minority rather than that of the majority.

 ‘Oku malie ‘a e fakamatala ‘a Mosese ki he misiona ‘a e kau asiasi´, naʻa ne ngaueʻaki ‘a e fakamatala ‘a e ongo toʻa´, ‘o ‘ikai ko e lau ‘a e tokolahi´.

 Tusite Siulai 27, 2021

 mou fiemālie ‘i he ngaahi me‘a ‘oku mou ma‘u ni

be content with what you have

 Hepelu 13 (Hebrews 13)

(v. 5) Keep your life free from love of money, and be content with what you have, for he has said, “I will never leave you nor forsake you.”

 (v. 5) Ke ta‘emānumanu ho‘omou tō‘onga; pea mou fiemālie ‘i he ngaahi me‘a ‘oku mou ma‘u ni: he kuo folofola mai ‘e He‘ene ‘Afio, ‘E ‘ikai si‘i te u mahu‘i meiate koe, kae‘uma‘ā ha‘aku momo‘i li‘aki koe.

 

Matthew Henry's Concise Commentary on the Bible

 Introduction

* Exhortations to various duties, and to be content with what Providence allots. (1-6) To respect the instructions of faithful pastors, with cautions against being carried away by strange doctrines. (7-15) Further exhortations to duties, that relate to God, to our neighbour, and to those set over us in the Lord. (16-21) This epistle to be seriously considered. (22-25)

 Verses 1-6

The design of Christ in giving himself for us, is, that he may purchase to himself a peculiar people, zealous of good works; and true religion is the strongest bond of friendship. Here are earnest exhortations to several Christian duties, especially contentment. The sin opposed to this grace and duty is covetousness, an over-eager desire for the wealth of this world, with envy of those who have more than ourselves. Having treasures in heaven, we may be content with mean things here. Those who cannot be so, would not be content though God raised their condition. Adam was in paradise, yet not contented; some angels in heaven were not contented; but the apostle Paul, though abased and empty, had learned in every state, in any state, to be content. Christians have reason to be contented with their present lot. This promise contains the sum and substance of all the promises; "I will never, no, never leave thee, no, never forsake thee." In the original there are no less than five negatives put together, to confirm the promise: the true believer shall have the gracious presence of God with him, in life, at death, and for ever. Men can do nothing against God, and God can make all that men do against his people, to turn to their good.

 Monite Siulai 26, 2021

sio fakamama‘u ki he Takimu‘a ‘i he tui mo hono Fakaa‘u...‘a Sīsū

Jesus, the founder and perfecter of our faith 

Hepelu 12 (Hebrews 12)

  GOD IS . . . (KO E ‘OTUA´, ‘OKU . . )

 5.        GOD IS ETERNAL

               KO E ‘OTUA´ ‘OKU LAUʻITANITI

             Doctrine

            Tokāteline

            Application (Ko Hono Fakahoko mai ki he mo‘ui)

 Naʻe pehē ‘e Tomasi Kutine, ko e kau fai kovi´, te nau tofanga ‘i ha mamahi lahi he “ko e laumālie ‘o e angahala ‘i heli´ . . . te ne ‘iloʻi ‘e ‘ikai te ne ‘osiki ‘a e fakamamahi te ne aʻusia´, pe te ne toe maʻu ha mālōlō pe te ne toe lava ke kalo mei he tautea ‘e hilifaki kiate ia ‘e he ‘Otua moʻui´.” Ko e mamahi pe te ne ‘iloʻi, he ko e tautea mamafa ‘a e ‘Otua´ ‘oku ‘ikai toe ngata. Ko e ‘uhinga ia, ‘e moʻui mamahi taʻe toe ngata ai pe ‘a e angahala´, ‘e nofo maʻu kiate ia ‘a e fakamamahi ‘o e momēniti ko ia´, pea ‘e pehepehē ai pe ‘o taʻengata.

 Ko e meʻa pe ‘oku lava ‘e he meʻafakatupu´ ke fai ‘i heli´ ko e kape ki he ‘Otua´, he ‘oku ‘ikai toe ‘i ai ha lelei ‘iate ia ke ne fakahikihikiʻi ‘aki ‘a e ‘Otua´. Pea ko hono ola´, ko hono tautea´i ta´egata ai pe ‘o e angahala´. Ko e tuʻunga lauʻitaniti ‘o e ‘Otua´, fakataha mo e loto angatuʻu ‘a e angahala´ ki he ‘Otua´, kuopau ai ke ‘i ai ha potu ke fai ai hono tauteaʻi taʻengata´. Ko e moʻoni ko eni, ‘o e tautea mo e fakamamahi taʻengata ‘o e kau angahala´ (‘a ‘enau kape taʻe mālōlō ki he ‘Otua´), ‘oku totonu ke ne  ueʻi kitautolu ke tau malangaʻi mo tapou malohi ki he tangata, fefine mo e fanau kotoa ke nau hola kiate Ia naʻa ne kātakiʻi ‘a e heli ‘o e kolosi´ ka tau hao ai (2 Kolinito 5:11-21).

 Kapau ‘oku ke tui moʻoni ki he kolosi ‘o Kalaisi´, pea kuopau ke ke mateuteu ke ke tali ‘a e moʻoni ‘o heli´. Kapau ‘oku ke tui ‘oku moʻoni ‘a e heli, pea ‘oku mahulu hake hoʻo fakamālōo´, naʻe ‘i ai ‘a e kolosi naʻe fua ‘e Kalaisi!

 According to Thomas Goodwin, in hell the wicked will despair, for the "wretched soul in hell ... finds that it shall not outlive that misery, nor yet can it find one space or moment of time of freedom and intermission, having for ever to do with him who is the living God." The wicked will be miserable, because God's wrath never ceases for them. For that reason, the wicked will exist in total dread, tormented by what they experience not just in the present moment but also forever.

 The only response of the creature in hell will be to blaspheme God since there will be no goodness in them with which to praise God. As a result, there can be no end to the sinner's punishment. God's eternality, coupled with the sinner's perpetual blasphemy against him, demands an eternal place of torment. The concept of ever-increasing eternal despair for damned sinners continually blaspheming God gives us every reason to persuade men, women, and children to flee to the One who endured hellish despair on the cross for others (2 Cor. 5:11-21).

 If you really believe in the cross of Christ, then you must accept the reality of hell. If you believe that hell exists, then you are beyond thankful that there was a cross for Christ.

Matthew Henry's Concise Commentary on the Bible

 (v. 1-2) Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight, and sin which clings so closely, and let us run with endurance the race that is set before us, looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God.

 (v. 1-2) ‘AUA, pea ko e me‘a ‘i he kāpui ‘a kitautolu ‘e ha ‘ao kau fakamo‘oni ‘oku fu‘u pehē fau, ko ia ke tau hu‘ihu‘i ‘a e fakamamafa kotoa pē, mo e angahala ‘oku tau mo‘uangofua ki ai, pea tau kītaki atu ‘etau lele he fakapuepue kuo tala humaki mai kiate kitautolu; ‘o tau sio fakamama‘u atu ki he Takimu‘a ‘i he tui mo hono Fakaa‘u, ‘io, ‘a Sīsū; ‘a ia, ko e me‘a ke ne ma‘u ‘a e fiefia na‘e tala humaki kiate ia, ko ia na‘a ne kātaki ‘a e mate kalusefai, na‘e ‘ikai te ne toka‘i hono fakamaa‘i, pea kuo ne nofo hifo foki mei he to‘omata‘u ‘o e taloni ‘o e ‘Otua.

 * An exhortation to be constant and persevere, The example of Christ is set forth, and the gracious design of God in all the sufferings believers endured. (1-11) Peace and holiness are recommended, with cautions against despising spiritual blessings. (12-17) The New Testament dispensation is shown to be much more excellent than the Old. (18-29)

 1-11 The persevering obedience of faith in Christ, was the race set before the Hebrews, wherein they must either win the crown of glory, or have everlasting misery for their portion; and it is set before us. By the sin that does so easily beset us, understand that sin to which we are most prone, or to which we are most exposed, from habit, age, or circumstances. This is a most important exhortation; for while a man's darling sin, be it what it will, remains unsubdued, it will hinder him from running the Christian race, as it takes from him every motive for running, and gives power to every discouragement. When weary and faint in their minds, let them recollect that the holy Jesus suffered, to save them from eternal misery. By stedfastly looking to Jesus, their thoughts would strengthen holy affections, and keep under their carnal desires. Let us then frequently consider him. What are our little trials to his agonies, or even to our deserts? What are they to the sufferings of many others? There is a proneness in believers to grow weary, and to faint under trials and afflictions; this is from the imperfection of grace and the remains of corruption. Christians should not faint under their trials. Though their enemies and persecutors may be instruments to inflict sufferings, yet they are Divine chastisements; their heavenly Father has his hand in all, and his wise end to answer by all. They must not make light of afflictions, and be without feeling under them, for they are the hand and rod of God, and are his rebukes for sin. They must not despond and sink under trials, nor fret and repine, but bear up with faith and patience. God may let others alone in their sins, but he will correct sin in his own children. In this he acts as becomes a father. Our earthly parents sometimes may chasten us, to gratify their passion, rather than to reform our manners. But the Father of our souls never willingly grieves nor afflicts his children. It is always for our profit. Our whole life here is a state of childhood, and imperfect as to spiritual things; therefore we must submit to the discipline of such a state. When we come to a perfect state, we shall be fully reconciled to all God's chastisement of us now. God's correction is not condemnation; the chastening may be borne with patience, and greatly promote holiness. Let us then learn to consider the afflictions brought on us by the malice of men, as corrections sent by our wise and gracious Father, for our spiritual good.

 Sapate Siulai 25, 2021

 ko e anga ‘o tui...

Now faith is...

Hepelu 11 (Hebrews 11)

 (v. 1) Now faith is the assurance of things hoped for, the conviction of things not seen.

(v. 1) PEA ko eni, ko e anga ‘o tui, ‘oku ne fakasino ‘a e ngaahi me‘a ‘oku ‘amanekina, ‘oku ne mafakamo‘oni ‘a e ngaahi me‘a ‘oku ‘ikai hā.

Matthew Henry's Concise Commentary on the Bible

 * The nature and power of faith described. (1-3) It is set forth by instances from Abel to Noah. (4-7) By Abraham and his descendants. (8-19) By Jacob, Joseph, Moses, the Israelites, and Rahab. (20-31) By other Old Testament believers. (32-38) The better state of believers under the gospel. (39,40)

 1-3 Faith always has been the mark of God's servants, from the beginning of the world. Where the principle is planted by the regenerating Spirit of God, it will cause the truth to be received, concerning justification by the sufferings and merits of Christ. And the same things that are the object of our hope, are the object of our faith. It is a firm persuasion and expectation, that God will perform all he has promised to us in Christ. This persuasion gives the soul to enjoy those things now; it gives them a subsistence or reality in the soul, by the first-fruits and foretastes of them. Faith proves to the mind, the reality of things that cannot be seen by the bodily eye. It is a full approval of all God has revealed, as holy, just, and good. This view of faith is explained by many examples of persons in former times, who obtained a good report, or an honourable character in the word of God. Faith was the principle of their holy obedience, remarkable services, and patient sufferings. The Bible gives the most true and exact account of the origin of all things, and we are to believe it, and not to wrest the Scripture account of the creation, because it does not suit with the differing fancies of men. All that we see of the works of creation, were brought into being by the command of God.

 Tokonaki Siulai 24, 2021

na‘a ne nofo hifo mei he to‘omata‘u ‘o e ‘Otua

sat down at the right hand of God

Hepelu 10 (Hebrews 10)

(v. 12) But this Man, after He had offered one sacrifice for sins forever, sat down at the right hand of God,

(v. 12) Ka ko e Toko Taha ni, hili ‘ene ‘atu koe‘uhi ko e angahala ha fo‘i feilaulau tofu pē taha ‘o ta‘engata, na‘a ne nofo hifo mei he to‘omata‘u ‘o e ‘Otua.

Matthew Henry's Concise Commentary on the Bible

* The insufficiency of sacrifices for taking away sin, The necessity and power of the sacrifice of Christ for that purpose. (1-18) An argument for holy boldness in the believer's access to God through Jesus Christ, And for steadfastness in faith, and mutual love and duty. (19-25) The danger of apostasy. (26-31) The sufferings of believers, and encouragement to maintain their holy profession. (32-39)

F.B. Meyer's 'Through the Bible' Commentary

(V. 11-25)

Note the contrast between the standing of the priests and the sitting of the Priest . The one indicated incompleteness, the other a finished work. All that needed to be done for our final and entire deliverance from sin was accomplished when Jesus returned to the Father. It is for us to pass in large demands and claims. The bank is full, but we must draw on it.

It is a great help, in the study of the Old Testament, to notice how explicitly the writer here attributes to the Holy Spirit the words spoken by one of the old prophets. What a comfort it is to know that God forgets our sins when we have confessed and forsaken them!

The way of prayer and faith was new, for our Lord had just opened it; living, because only those alive in Christ can tread it. The rending of the Temple veil was emblematic of the open vision of God, given through Calvary. But we must be true, believing, reliant on His death and pure through His cleansing, John 13:5-8 .

 Falaite Siulai 23, 2021

Ko e kovinanite ‘o e kelesi

A covenant of grace

Hepelu 9 (Hebrews 9)

(v. 21-22) Then likewise he sprinkled with blood both the tabernacle and all the vessels of the ministry. And according to the law almost all things are purified with blood, and without shedding of blood there is no remission.

(v. 21-22) Kae‘uma‘ā na‘a ne luluku pehē foki ‘a e Tāpanekale, mo e nāunau kotoa ‘o e lotu, ‘aki ‘a e toto: ‘io, ‘i he tu‘utu‘uni ‘a e Lao ‘oku ‘ikai mei ai ha me‘a ka ‘oku fakama‘a ‘aki ‘a e toto: pea ka ‘ikai ha lilingi toto, ‘oku ‘ikai ha fakamolemole.

Matthew Henry's Concise Commentary on the Bible

The Jewish tabernacle and its utensils. (1-5) Their use and meaning. (6-10) These fulfilled in Christ. (11-22) The necessity, superior dignity, and power of his priesthood and sacrifice. (23-28)

Verses 15-22

The solemn transactions between God and man, are sometimes called a covenant, here a testament, which is a willing deed of a person, bestowing legacies on such persons as are described, and it only takes effect upon his death. Thus Christ died, not only to obtain the blessings of salvation for us, but to give power to the disposal of them. All, by sin, were become guilty before God, had forfeited every thing that is good; but God, willing to show the greatness of his mercy, proclaimed a covenant of grace. Nothing could be clean to a sinner, not even his religious duties; except as his guilt was done away by the death of a sacrifice, of value sufficient for that end, and unless he continually depended upon it. May we ascribe all real good works to the same all-procuring cause, and offer our spiritual sacrifices as sprinkled with Christ's blood, and so purified from their defilement.

 Tu‘apulelulu Siulai 22, 2021

‘oku ne ma‘u ha lakanga ‘oku hulu atu

He has obtained a more excellent ministry

Hepelu 8 (Hebrews 8)

(v. 6) But now He has obtained a more excellent ministry, inasmuch as He is also Mediator of a better covenant, which was established on better promises.

(v. 6) Ka ‘i heni ‘oku ne ma‘u ha lakanga ‘oku hulu atu, ke hoa mo e lelei hake ‘o e fuakava ‘oku ne nofo ko hono Fakalaloa: ‘a ia ko e fuakava kuo tu‘unga ki he ngaahi palōmesi lelei hake.

Matthew Henry's Concise Commentary on the Bible

‘Oku mahulu atu ‘a e lakanga Taula’eiki ‘o Kalaisi, ‘ia ‘Elone (1-6). ‘Oku mahulu mo lelei ange ‘a e kovinanite fo’ou ‘i he kovinanite motu’a (7-13).

The excellence of Christ's priesthood above that of Aaron is shown. (1-6) The great excellence of the new covenant above the former. (7-13)

1-6 The substance, or summary, of what had been declared was that Christians had such a High Priest as they needed. He took upon himself human nature, appeared on earth, and there gave himself as a sacrifice to God for the sins of his people. We must not dare to approach God, or to present anything to him, but in and through Christ, depending upon his merits and mediation; for we are accepted only in the Beloved. In all obedience and worship, we should keep close to God's word, which is the only and perfect standard. Christ is the substance and end of the law of righteousness. But the covenant here referred to, was that made with Israel as a nation, securing temporal benefits to them. The promises of all spiritual blessings, and of eternal life, revealed in the gospel, and made sure through Christ, are of infinitely greater value. Let us bless God that we have a High Priest that suits our helpless condition.

 Pulelulu Siulai 21, 2021

Ko e taula‘eiki koe ‘o ta‘engata ‘i he ‘alunga ‘o Melekiseteki. 

“You are a priest forever, after the order of Melchizedek.”

Hepelu 7 (Hebrews 7)

(v. 15-17) This becomes even more evident when another priest arises in the likeness of Melchizedek, who has become a priest, not on the basis of a legal requirement concerning bodily descent, but by the power of an indestructible life. For it is witnessed of him, “You are a priest forever, after the order of Melchizedek.”

(v. 15-17) Kae‘uma‘ā ē, ‘oku ‘āsili hā ‘a e me‘a ko ia, ‘o kapau leva ‘oku ‘i he tatau ‘o Melekiseteki ‘a e fokotu‘u ‘o ha taula‘eiki kehe, ha toko taha ‘oku ‘ikai te ne hoko pehē mei ha lao ‘oku fakaekakano hono tu‘utu‘uni, ka ‘oku ne hoko ki ai ‘i he ivi ‘o ha mo‘ui ‘oku ta‘emavete: he ‘oku fakahā mai ia ‘o pehē, Ko e taula‘eiki koe ‘o ta‘engata ‘i he ‘alunga ‘o Melekiseteki. 

Matthew Henry's Concise Commentary on the Bible

* A comparison between the priesthood of Melchizedek and that of Christ. (1-3) The excellence of Christ's priesthood above the Levitical priesthood is shown. (4-10) This is applied to Christ. (11-25) The faith and hope of the church encouraged from this. (26-28)

Verses 1-3

Melchizedek met Abraham when returning from the rescue of Lot. His name, "King of Righteousness," doubtless suitable to his character, marked him as a type of the Messiah and his kingdom. The name of his city signified "Peace;" and as king of peace he typified Christ, the Prince of Peace, the great Reconciler of God and man. Nothing is recorded as to the beginning or end of his life; thus he typically resembled the Son of God, whose existence is from everlasting to everlasting, who had no one that was before him, and will have no one come after him, in his priesthood. Every part of Scripture honours the great King of Righteousness and Peace, our glorious High Priest and Saviour; and the more we examine it, the more we shall be convinced, that the testimony of Jesus is the spirit of prophecy.

Verses 4-10

That High Priest who should afterward appear, of whom Melchizedek was a type, must be much superior to the Levitical priests. Observe Abraham's great dignity and happiness; that he had the promises. That man is rich and happy indeed, who has the promises, both of the life that now is, and of that which is to come. This honour have all those who receive the Lord Jesus. Let us go forth in our spiritual conflicts, trusting in his word and strength, ascribing our victories to his grace, and desiring to be met and blessed by him in all our ways.

Verses 11-25

The priesthood and law by which perfection could not come, are done away; a Priest is risen, and a dispensation now set up, by which true believers may be made perfect. That there is such a change is plain. The law which made the Levitical priesthood, showed that the priests were frail, dying creatures, not able to save their own lives, much less could they save the souls of those who came to them. But the High Priest of our profession holds his office by the power of endless life in himself; not only to keep himself alive, but to give spiritual and eternal life to all who rely upon his sacrifice and intercession. The better covenant, of which Jesus was the Surety, is not here contrasted with the covenant of works, by which every transgressor is shut up under the curse. It is distinguished from the Sinai covenant with Israel, and the legal dispensation under which the church so long remained. The better covenant brought the church and every believer into clearer light, more perfect liberty, and more abundant privileges. In the order of Aaron there was a multitude of priests, of high priests one after another; but in the priesthood of Christ there is only one and the same. This is the believer's safety and happiness, that this everlasting High Priest is able to save to the uttermost, in all times, in all cases. Surely then it becomes us to desire a spirituality and holiness, as much beyond those of the Old Testament believers, as our advantages exceed theirs.