Monite Siulai 5, 2021
Tuku mai hamau konga kelekele
Give to us a possession
GOD IS . . . (KO E ‘OTUA´, ‘OKU . . )
5. GOD IS ETERNAL
KO E ‘OTUA´ ‘OKU LAUʻITANITI
Application
The eternality of God has many important implications for the Christian life, including how we should think of the eternal destinies of all humans.
When we speak of grace, hell, heaven, and other doctrines, we must speak not in generalities but in specifics, as do the Scriptures, which highlight good and necessary consequences (see
Matt. 22:32). For example, a preacher may ineffectively reference the horrors of hell if he fails to explain why hell will be so horrible and heaven so happy. Even the popular idea that hell is
"separation from God” is a misleading and inaccurate description of the eternal torment awaiting the damned. In fact, a God-hating sinner without a Mediator will live for eternity in the presence of a holy, righteous, and powerful God. The wicked in hell, though, will have no desire for union with God, which is a chief mark of love. Thus, while in the presence of God, they will have no desire to be with God.
Christ spoke on hell more than anyone else in the Bible. But he did not merely talk about hell; rather, he described hell concretely (Matt. 10:28). For example, consider the language of Luke 3:17, which ends by describing hell as an "unquenchable fire." Elsewhere, we encounter hell as a "fiery furnace" with the presence of "weeping and gnashing of teeth" (Matt. 13:42). Hell confronts us as a "lake of fire" (Rev. 19:20), an "eternal fire" (Jude 7), "outer darkness" (Matt. 22:13), blackness of darkness forever (Jude 13), and a place where "their worm does not die and the fire is not quenched” (Mark 9:48). Hell is eternal, that is, forever.
Ko hono 'omi ki he mo'ui
Ko e tu‘unga lau‘itaniti ‘o e ‘Otua, ‘oku lahi ‘a hono ngaahi makatu‘unga ki he mo‘ui ‘a e Kalisitiane, ‘o kau ai ‘etau vakai ki he ngaahi me‘a ‘o e ‘aho fakamui.
‘I he taimi ‘oku tau lave ai ki he kaveinga ‘o e kelesi, heli, hevani, mo e ngaahi tokateline kehe, ‘oku ‘ikai fiema‘u ke tau lau fakalukufua pe ki ai, ka kuopau ke tau talanoa fakapatonu ki ai, ‘o hange pe ko e lau ‘a e Folofola, ‘a ee ‘oku lau ki he ngaahi lelei mo e nunu‘a fakatou‘osi (vakai kia Matiu 22:32). Fakataataa, ‘e ma’ama’a pe ki he tokolahi ‘a e fulikivanu ‘o heli, kapau ‘e ‘ikai lava ‘e ha tangata malanga ‘o fakamatala‘i ‘a e kovi ‘o heli pea mo e fiefia ‘o hevani. Hange pe ko e fakakaukau ‘iloa fekau’aki mo heli, ‘o taku, ko heli, ko e “mavae mo e ‘Otua”, he ‘oku ne taki hala’i ‘a e fakamatala ki he tautea ta’engata ‘oku teuaki ma’a e kau fakamala’iaa. ‘Io, pea ko e me’a ‘e hokoo, ko e tokotaha fehi’a-’Otua (pea ‘ikai ha fakalaloa) te ne nofo ta’engata ‘i he malumalu ‘o e ‘Otua ma’oni’oni, tapuhaa mo mafimafi. Ko e tokotaha faikovi ‘i heli, ‘e ‘ikai ‘aupito pe ha’a ne fie taha mo e ‘Otua, he ko e taha mo e ‘Otua, ko e faka’ilonga tumutumu ia ‘o e ‘ofa. Pea ‘i he’ene pehee, lolotonga ‘enau ‘i he lotolotonga ‘o e ‘Otua, ‘e ‘ikai ha’anau manako ‘e taha ke feohi mo e ‘Otua.
Na’e lahi ange ‘a e fakamatala ‘a Kalaisi kau ki heli, ‘i ha toe taha ‘i he Tohitapu. Ka na’e ‘ikai te ne fakatala ‘ata’ataa pe; na’a ne fakamatala mahino mo fakasino (Matiu 10:28). Fakataataa, vakai ki lea ‘oku ngaue’aki ‘ia Luke 3:17, ko heli ko “afi ‘ikai mataamate’i”. ‘I ha potu kehe, ko heli, ko e “fu’u fonise afi” pea ‘oku ‘i ai ‘a e “tangi mo e ngai’itaki ‘o e nifo” (Mat 13:42). Ko heli, ko e “ano afi” (Fakaha 19:20), pea mo e “afi ta’engata” (Siuta 7), “po’uli ‘o tua’a” (Matiu 22:13), “po’uli ‘o e kaupo’uli ‘o ta’engata” (Siuta 13), pea mo e potu “‘oku ‘ikai ‘auha ai hono ‘uanga” (Ma’ake 9:48). Ko Heli ‘oku ta’engata, ‘io, ‘e ‘ikai toe ‘osi ‘o tuputupu’a.
Nomipa 27 (Numbers 27)
G. Campbell Morgan's Exposition on the Whole Bible
An interesting historic incident is here recorded during the wilderness wanderings. One Zelophehad had died, leaving no sons but five daughters. These now petitioned that they might have an inheritance in the land and their petition was granted.
The time for the passing of Moses had now come. In the plan of God it was necessary that the people should pass into the land from which they had been so long excluded. Moses could not enter with them. There is a great tenderness in all God's dealings with him in those closing scenes. The final account of his death is found at the close of Deuteronomy. Here we see him permitted publicly to appoint his successor.
When the call of God came to him to ascend the mountain and view the land and be gathered to his people, the final passion of his heart was that which had so long sustained him in the midst of all the trying circumstance of his work as leader. He thought of the great congregation and of them as the "congregation of Jehovah." He knew, as no other man, their weakness and the necessity for one to succeed him who would lead them according to the will of God. They were indeed but a flock of sheep, and to the mind of Moses, sheep without a shepherd, as they were to the mind of Jesus so long after-men helpless and hopeless.
Moses' last prayer, then, was that Jehovah would appoint his successor.
The prayer was immediately answered and he had not only the satisfaction already referred to of appointing his successor, but, what was far more important to him, that of knowing that the one so appointed was the man of God's own choice.
David Guzik :: Study Guide for Numbers 27
(1-4) 1 PEA ‘unu‘unu mai ‘a e ngaahi ‘ōfefine ‘o Silofehati, foha ‘o Hēfeli, foha ‘o Kiliati, foha ‘o Mākili, foha ‘o Manase, ‘o kau ki he ngaahi fāmili ‘o ha‘a Manase, ko e foha ‘o Siosifa: pea ko e ngaahi hingoa eni ‘o e ngaahi ‘ōfefine ko ia, ko Māhala, Noa, mo Hōkela, pea mo Milika mo Tīlisa. 2 Pea na‘a nau tutu‘u ‘i he ‘ao ‘o Mōsese, mo e ‘ao ‘o ‘Eliesa ko e taula‘eiki, mo e ‘ao ‘o e hou‘eiki mo e fakataha kotoa, ‘i he mata Tēniti Fe‘iloaki‘anga, ‘o nau pehē, 3 Na‘e pekia si‘emau tamai ‘i he Toafa, pea na‘e ‘ikai te ne ‘i he kau ko ia na‘a nau fakataha ke fai mo Sihova, ‘a e kautaha ‘a Kola: ka na‘a ne pekia ‘i he‘ene hia ‘a‘ana; pea na‘e ‘ikai ha‘ane fānau tangata. 4 Ko e pehē koā ke mate ‘a e hingoa ‘o ‘emau tamai mei hono fāmili koe‘uhi na‘e ‘ikai hano foha? Tuku mai hamau konga kelekele ‘i he lotolotonga ‘o e kāinga ‘o ‘emau tamai.
(v1-4) 1 Then drew near the daughters of Zelophehad the son of Hepher, son of Gilead, son of Machir, son of Manasseh, from the clans of Manasseh the son of Joseph. The names of his daughters were: Mahlah, Noah, Hoglah, Milcah, and Tirzah. 2 And they stood before Moses and before Eleazar the priest and before the chiefs and all the congregation, at the entrance of the tent of meeting, saying, 3 “Our father died in the wilderness. He was not among the company of those who gathered themselves together against the Lord in the company of Korah, but died for his own sin. And he had no sons. 4 Why should the name of our father be taken away from his clan because he had no son? Give to us a possession among our father’s brothers.”
a. The daughters of Zelophehad speak what is right: God seemed pleased that the daughters of Zelophehad brought this issue before Moses. God declared that if a father had no sons, the inheritance then could go to the daughters.
"Allowing daughters to inherit, where there were no sons in the family, created another problem though. When they married, they would take the family land with them, thus destroying the father's estate. To deal with this, chapter 36 brings in additional rules governing the marriage of heiresses." (Wenham)
If he has no daughter, then you shall give his inheritance to his brothers: However, if there were no daughters, the inheritance then went to the father's brothers. If there were no brothers, the inheritance went to the next of kin.
And it shall be to the children of Israel a statute of judgment: The remarkable thing about these laws is that they were all made in anticipation - in faith - of coming into the inheritance of land in the Canaan. This was a real issue - at this time - for the daughters of Zelophehad shows they were real women of faith, concerned about dividing up what they did not yet have in their hands, but knew they would possess by faith.
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