Tu‘apulelulu ‘Okatopa 21, 2021

I will never break my covenant with you

‘E ‘ikai te u vete ‘eku kovinānite mo kimoutolu ‘o ta‘engata

Fakamaau 2 (Judges 2)

(v. 1-2) PEA hā‘ele hake ‘a e ‘Āngelo ‘a Sihova mei Kilikali ki Pōkimi. Pea ne folofola mai, Na‘a ku ‘ohake kimoutolu mei ‘Isipite, pea u fakahū kimoutolu ki he fonua ‘a ia na‘a ku fuakava ai ki ho‘omou ngaahi kui; pea u pehē, ‘E ‘ikai te u vete ‘eku kovinānite mo kimoutolu ‘o ta‘engata. Pea ko kimoutolu ‘e ‘ikai te mou fai talite mo e kakai ‘o e fonua ni: te mou holoki honau ngaahi ‘ōlita: ka kuo ‘ikai te mou tokanga ki he‘eku lea. Ko e hā ‘eni kuo mou fai? Ko ia kuo u pehē foki, ‘E ‘ikai te u kapusi kinautolu mei homou ‘ao; ka te nau nofo ko e ngaahi me‘a kinisi ki homou vakavaka pea ‘e hoko honau ngaahi ‘otua ko e tauhele kiate kimoutolu.

(v. 1-3) Now the angel of the Lord went up from Gilgal to Bochim. And he said, “I brought you up from Egypt and brought you into the land that I swore to give to your fathers. I said, ‘I will never break my covenant with you, and you shall make no covenant with the inhabitants of this land; you shall break down their altars.’ But you have not obeyed my voice. What is this you have done? So now I say, I will not drive them out before you, but they shall become thorns in your sides, and their gods shall be a snare to you.”

G. Campbell Morgan's Exposition on the Whole Bible

The fact of Israel's failure is still further revealed in this chapter. In the first five verses we have the account of the coming of a messenger from Gilgal. This messenger, referred to as "the angel of the Lord," may have been a prophet, for the word rendered "angel" may with equal accuracy be rendered messenger. On the other hand it may have been a special divine and angelic personality.

There was an assembly of the people at Bochim. For what purpose we are not told, but the message brought to them called them back to loyalty to God.

Immediately following this, the historian gives a brief retrospect of the condition of affairs under Joshua, emphasizing that during his life and the life of the elders associated with him the people served the Lord; but that after the passing of these a generation sprang up which did not know the Lord. This of course means not that they were ignorant of the fact of the divine government, but that they were careless about it and disobedient.

This statement is followed by a synopsis of the history which is yet to be set out in greater detail. Here the facts are set forth in the light of the relation the people bore to God. Three movements, the details of which will be found in subsequent sections, are indicated. The first had to do with the sin of the people (verses Jdg 2:11-13 ), the second with the punishment which followed (verses Jdg 2:14-15 ), the third with deliverances (verse Jdg 2:16 ). Continuing, we find a record of sin repeated (verses Jdg 2:20-23 ).

This connection of sin, punishment, and deliverance really forms the keynote to the historical movement recorded in the whole of the Book.

David Guzik :: Study Guide for Judges 2

The Angel of the Lord came up from Gilgal: It is likely that this was God Himself, appearing in a human form. There are frequent Old Testament appearances of the Angel of the Lord that indicate that it is God Himself.

There is a legitimate question as to if every mention of the Angel of the Lord is a divine appearance. As G. Campbell Morgan wrote, “This messenger, referred to as ‘the angel of the Lord,’ may have been a prophet, for the word rendered ‘angel’ may with equal accuracy be rendered messenger. On the other hand it may have been a special divine and angelic personality.”

Assuming this to be a divine appearance (as the author believes it does indicate), we surmise that this was Jesus Christ appearing to the people of Israel before His incarnated appearance in Bethlehem. We know this is Jesus for two reasons.

· First because the Angel of the Lord here claimed divinity by saying that He was the one who led Israel up from Egypt, who made a covenant with Israel (Judges 2:1), and who personally called Israel to obedience (Judges 2:2).

· Second because this person, appearing in human form before Israel, cannot be God the Father, because the Father is described as invisible (1 Timothy 1:17) and whom no man has seen or can see (1 Timothy 6:16).

The idea of Jesus, the Second Person of the Trinity, appearing as a man before Bethlehem is provocative, but logical. We know that He existed before Bethlehem (Micah 5:2); why should He not, on isolated but important occasions, appear in bodily form? We see other places where this happened, such as Genesis 18:16-33, Genesis 32:24-30, and Judges 13:1-23.

“Not in such a body as God had prepared for him when he took upon himself the form of a servant, but in such a form and fashion as seemed most congruous to his divine majesty, and to the circumstances of those he visited, this angel of the divine covenant whom we delight in came and spoke unto this people.” (Spurgeon)

 Pulelulu ‘Okatopa 20, 2021

After the death of Joshua

na‘e fakafehu‘i ‘e ha‘a ‘Isileli kia Sihova

Fakamaau 1 (Judges 1)

** The book of Judges is the history of Israel during the government of the Judges, who were occasional deliverers, raised up by God to rescue Israel from their oppressors, to reform the state of religion, and to administer justice to the people. The state of God's people does not appear in this book so prosperous, nor their character so religious, as might have been expected; but there were many believers among them, and the tabernacle service was attended to. The history exemplifies the frequent warnings and predictions of Moses, and should have close attention. The whole is full of important instruction. * Proceedings of the tribes of Judah and Simeon. (1-8) Hebron and other cities taken. (9-20) The proceedings of other tribes. (21-36)

(v. 1-2) PEA hili ‘a e pekia ‘a Siosiua, na‘e fakafehu‘i ‘e ha‘a ‘Isileli kia Sihova, ‘o pehē, Ko hai ‘e fuofua ‘alu hake ma‘amautolu ki ha‘a Kēnani ke fai tau ki ai? Pea folofola ‘a Sihova, Ko Siuta ‘e ‘alu: vakai, kuo u tuku ‘a e fonua ki hono nima.

(v. 1-2) After the death of Joshua, the people of Israel inquired of the Lord, “Who shall go up first for us against the Canaanites, to fight against them?” The Lord said, “Judah shall go up; behold, I have given the land into his hand.”

David Guzik :: Study Guide for Judges 1

The Book of Judges shows us a time that is sometimes confusing, difficult, and dark. For this reason, many neglect the Judges and regard this period of time as a “dark ages” of Israel’s history. Yet if we neglect this book we neglect a wonderful account of the love and graciousness of God, and how He lovingly corrects His people.

What we find out about man in Judges is depressing; but what we find out about God in Judges is wonderful. “On the human side, it is a story of disobedience and disaster; and on the Divine side, of continued direction and deliverance.” (Morgan)

“There is, however, one light in which the whole book may be viewed, which renders it invaluable; it is a most remarkable history of the longsuffering of God towards the Israelites, in which we find the most signal instances of his justice and mercy alternately displayed; the people sinned, and were punished; they repented, and found mercy. Something of this kind we meet with in every page. And these things are writted for our warning. None should presume, for God is just; none need despair, for God is merciful.” (Clarke)

 Tusite ‘Okatopa 19, 2021

Whoever loves discipline loves knowledge

KO ia ‘oku manako ki he poto ‘oku ne manako ki he ako fakapoto

Palovepi 12-13 (Proverbs 12-13)

(12:1-2) KO ia ‘oku manako ki he poto ‘oku ne manako ki he ako fakapoto:

Ka ko ia ‘oku fehi‘a ki he valoki ko e fakamanu ia. Ko e tangata lelei ‘oku ne touia he ‘ofa mamana ‘a Sihova: Ka ko e tangata puleaki, ‘e fakahalaia ‘e He‘ene ‘Afio.

(12:1-2) Whoever loves discipline loves knowledge, but he who hates reproof is stupid.

2A good man obtains favor from the Lord, but a man of evil devices he condemns.

G. Campbell Morgan's Exposition on the Whole Bible

Proverbs 12

12:9. That is to say, it matters little that one is not counted as of any importance by his neighbors if, nevertheless, he is able to keep a servant, that is, to employ someone to minister to his need. That man is in a far worse case who honors himself, that is, keeps up an appearance out of pride, while, nevertheless, he lacks bread.

12:12. The contrast here is between the feverish desire for the speculative method of obtaining, symbolized by hunting, with the natural and certain, if slower, process of growing.

12:14. This proverb takes for granted that a man's words and works are good, and then teaches that they benefit him as well as those to whom he speaks and for whom he works.

12:20. In order to appreciate the antithesis of the proverb it must be recognized that the writer takes it for granted that deceit in the heart is the cause of misery. Men who imagine evil have to practice deceit, which causes unhappiness. Men who counsel peace have joy in the heart.

Proverbs 13

13:2. Compare this with Proverbs 12:14. As the words of a good man benefit himself as well as others, so the evil deeds of transgressors react upon themselves.

13:5. The contrast here between the wicked and the righteous is intense, in that concerning the righteous man the proverb simply states he hateth lying; concerning the wicked it declares that he becomes loathsome. That is to say, a righteous man keeping himself separate from wickedness hates lying. An evil man giving himself over to lying or other forms of sin becomes hated by others.

13:8. That is to say that if wealth has its advantages, so also has poverty. The rich man by his wealth may be able to conserve his life, but the poor man escapes the very dangers into which the rich are brought.

13:14. In this proverb the words "depart from the snares of death" interpret the action of such as obey the law. Thus by obedience to law a man departs from the snares of death, and so law becomes a fountain of life.

13:19. The reason that desire is not accomplished is declared in the second part of this proverb. Men will not pay the price of departing from evil, and so fail of the sweetness of fulfilled desire.

13:23. This is the declaration of an abiding truth that there is sustenance in the land, but men are excluded from it by injustice.

 Monite ‘Okatopa 18, 2021

The righteous is delivered from trouble

‘Oku fakahaofi si‘i faitotonu mei he ‘efihia

Palovepi 11 (Proverbs 11)

(v. 8) ‘Oku fakahaofi si‘i faitotonu mei he ‘efihia: Kae ha‘u ‘a e angahala, ‘o fetongi ia.

(v. 8) The righteous is delivered from trouble, and the wicked walks into it instead.

G. Campbell Morgan's Exposition on the Whole Bible

11:7. The antithesis of this proverb is between the condition described and that of one not described, that is to say, the expectation or hope of the wicked lies wholly on this side of the grave, and perishes at death.

11:12. The word "despiseth" here must be understood as marking some outward manifestation of contempt. The contrast will then be plain.

11:16. The method of this proverb is of comparison rather than of contrast, the idea being that a "gracious woman" will defend honor with the same strength and persistency as "violent men," or "strong men," as the Authorized Version had it, will retain riches. The word "violent" here suggests evil rather than good.

11:21. The phrase "hand join in hand" indicates either co-operation in wickedness, or continuity of the same, as from father to son. The latter would seem to be more probable, as affirming the direct contrast to the statement that the "seed of the righteous" shall be delivered.

11:22. A ring of gold in a swine's snout is out of place, and a useless waste of precious metal. So also is beauty in a woman who lacks discretion. If the thought of the contrast be carried out a little, it will be recognized that the swine will speedily destroy the luster of the gold, and so a woman lacking discretion will surely destroy her own beauty.

11:30. Notice the change from "He that winneth souls is wise" to "He that is wise winneth souls." Essentially the meaning is the same, but this setting makes more graphic the truth that winning souls is not easy. It needs wisdom.

David Guzik :: Study Guide for Proverbs 11

The righteous is delivered from trouble: God promises deliverance to His righteous ones. Whatever trouble they experience in this life is only temporary, and they will see His deliverance in this life and especially in the life to come.

It comes to the wicked instead: For the righteous, this life is the worst trouble they will ever experience. For the wicked, their greatest trouble is yet to come.

“The Israelites were delivered out of the trouble of the Red Sea, but the Egyptians were drowned by it (Exodus 14:21-28). Mordecai was rescued from the gallows, on which Haman was then hanged (Esther 5:14; 7:10). Peter was snatched from death, while his persecutors and jailers were condemned.” (Bridges)

 Sapate ‘Okatopa 17, 2021

Keep back your servant also from presumptuous sins

Ta‘ofi foki ho‘o tamaio‘eiki mei he ngaahi angahala ‘oku fai pau‘u

Saame 19 (Psalm 19)

(v. 13) Ta‘ofi foki ho‘o tamaio‘eiki mei he ngaahi angahala ‘oku fai pau‘u: Ke ‘oua na‘a nau pule‘i au: Te u toki haohaoa ai, ‘O ‘ata‘atā mei he angahala lahi.

(v. 13) Keep back your servant also from presumptuous sins; let them not have dominion over me! Then I shall be blameless, and innocent of great transgression.

Charles Haddon Spurgeon :: Morning and Evening

Such was the prayer of the "man after God's own heart." Did holy David need to pray thus? How needful, then, must such a prayer be for us babes in grace! It is as if he said, "Keep me back, or I shall rush headlong over the precipice of sin." Our evil nature, like an ill-tempered horse, is apt to run away. May the grace of God put the bridle upon it, and hold it in, that it rush not into mischief. What might not the best of us do if it were not for the checks which the Lord sets upon us both in providence and in grace! The psalmist's prayer is directed against the worst form of sin-that which is done with deliberation and wilfulness. Even the holiest need to be "kept back" from the vilest transgressions. It is a solemn thing to find the apostle Paul warning saints against the most loathsome sins. "Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry." What! do saints want warning against such sins as these? Yes, they do. The whitest robes, unless their purity be preserved by divine grace, will be defiled by the blackest spots. Experienced Christian, boast not in your experience; you will trip yet if you look away from Him who is able to keep you from falling. Ye whose love is fervent, whose faith is constant, whose hopes are bright, say not, "We shall never sin," but rather cry, "Lead us not into temptation." There is enough tinder in the heart of the best of men to light a fire that shall burn to the lowest hell, unless God shall quench the sparks as they fall. Who would have dreamed that righteous Lot could be found drunken, and committing uncleanness? Hazael said, "Is Thy servant a dog, that he should do this thing?" and we are very apt to use the same self-righteous question. May infinite wisdom cure us of the madness of self-confidence.

 Tokonaki ‘Okatopa 16, 2021

I love you, O Lord

‘OKU OU hau‘alofa‘ia ki he ‘Afiona

Saame 18 (Psalm 18)

(v. 1-2) ‘OKU OU hau‘alofa‘ia ki he ‘Afiona, ‘A hoku mālohinga ko Sihova.

2Ko hoku mo‘unga ‘a Sihova, mo ‘eku kolo, mo hoku hao‘anga; Ko hoku ‘Otua ko hoku makatu‘u ia, ‘a ia ‘oku fai ki ai ‘eku hūfanga: Ko ‘eku pā, mo hoku nifo fakamo‘ui: ko hoku fu‘u taua.

(v. 1-2) I love you, O Lord, my strength. The Lord is my rock and my fortress and my deliverer, my God, my rock, in whom I take refuge, my shield, and the horn of my salvation, my stronghold.

G. Campbell Morgan's Exposition on the Whole Bible

This is one of the most majestic and beautiful of the worship psalms. It is at once a perfect pattern of praise and therefore a great revelation of the method and might and mercy of God. So clear and simple is it in its movement and language that nothing need be said of it save, perhaps, to suggest an analysis to aid in its study.

Prologue of Praise (1-3). Here the psalmist pours out the gladness and gratitude of his heart which thrills with the highest spirit of adoration.

The Peril and Deliverance (4-19). The terrible nature of the peril is first made clear, and then the story of the might and majesty of Jehovah's process is told and the fact of deliverance declared.

The Principle (20-29). The reason of the divine deliverance is declared and the truth of perpetual importance, that God is to man what man is to God, is bed.

The Resultant Confidence (30-45). Again the song breaks forth in almost tumultuous joy. Absolute confidence in God, and assurance of continued triumph are based upon experiences already gained of His goodness.

Epilogue of Praise (46-50). The anthem ends with further sentences which group the benefits conferred on the king by his God and attest his determination to praise God among the nations.

David Guzik :: Study Guide for Psalm 18

I will love You, O LORD: This was a triumphant declaration made in a season of great triumph. It is true that David decided to love the LORD; but even more true that he simply felt compelled to love the LORD who delivered him so wonderfully.

Since he was taken from the sheepfold and anointed the future king of Israel, David had lived some 20 or so years as a fugitive, and as a man who had lost everything. He lost his safety, he lost his youth, he lost his family, he lost his career, he lost his rights, he lost his connection with the covenant people of God, he lost his comforts, and at times he even lost his close relationship with God. Despite all, he remained steadfast to the Lord and God - in His timing - delivered David and fulfilled the long-ago promise of his anointing.

In saying, "I will love You," David used a somewhat unusual word. "This word for love is an uncommon one, impulsive and emotional. Found elsewhere only in its intensive forms, it usually expresses the compassionate love of the stronger for the weaker." (Boice)

"Hebrew, I will love thee dearly and entirely … from the very heart-root." (Trapp)

"The precluding invocation in vv. 1-3 at once touches the high-water mark of Old Testament devotion, and is conspicuous among its noblest utterances. Nowhere else in Scripture is the form of the word employed which is here used for 'love.' It has special depth and tenderness." (Maclaren)

David said, "I will love You" to the God who delivered him; not only for rescuing him from his trial, but for all God did in and through the trials to make him what he was. David wasn't bitter against God, as if he said, "Well, it's about time You delivered me." Instead he was grateful that the years of trouble had done something good and necessary in his life.

 Falaite ‘Okatopa 15, 2021

The Lord is my chosen portion and my cup

Ko hoku ‘inasi ‘i he tofi‘a, mo e ‘inasi ‘o ‘eku ipu ‘a Sihova

Saame 16-17 (Psalm 16-17)

(16:5-6) Ko hoku ‘inasi ‘i he tofi‘a, mo e ‘inasi ‘o ‘eku ipu ‘a Sihova; ‘Oku ke pukepuke hoku koloa. Kuo falō kiate au ‘a e ngaahi afo ‘i he ngaahi potu ‘oku sai:

‘Io, ‘oku faka‘ofo‘ofa kiate au ‘a e tofi‘a ni.

(16:5-6) The Lord is my chosen portion and my cup; you hold my lot.

The lines have fallen for me in pleasant places; indeed, I have a beautiful inheritance.

G. Campbell Morgan's Exposition on the Whole Bible

Psalm 16

This is a song of satisfaction. The singer is not one who is unfamiliar with peril. The opening sentence is a sigh, revealing the consciousness of peril. Toward the close, the shadows of She01 and the terror of corruption are recognized. Yet these things find a place here only that they may be canceled by the facts which create a sense of triumph over all peril. Jehovah is the one and all-sufficient good and the saints are friends of the singer because they are also friends of Jehovah.

With those who exchange Jehovah for another god the psalmist will have no fellowship. The fact that Jehovah is the supreme good is developed in descriptive measures. He is a present good and the hope of all the future. A present possession, creating pleasant places and perpetual power. As for the future, the last enemies will not overcome. Beyond victory over them is the presence of the King and the place of His right hand with fullness of joy and pleasures forevermore. The hope of this singer found its perfect fulfilment only in the Man of perfect trust, and through Him in all who share His life through the mystery of that death from which He came triumphantly to enter into the eternal joys.

Psalm 17

This psalm is generally conceded to be closely linked with the preceding one. There is an evident similarity of outlook. In each case the singer declares his abstention from complicity with ungodly men. In both psalms God is appealed to, and the final hope of the soul is for fuller communion with Him. Yet, of course, the chief impression of comparison is the contrast. In the former, peril is referred to incidentally. Here, it is described and is the occasion of the outpouring of the soul.

The two exercises of priesthood are exemplified in the psalms. In the first the sacrifices of praise are offered. In this the petitions of need are presented. First, the ground of appeal is the singer's uprightness of heart, and speech, and action. It then moves into another and higher realm, the singer's confidence in God. He is known to be One who saves the trusting. The consciousness of His tenderness appears in the expressions used:

Keep me as the apple of the eye; Hide me under the shadow of Thy wings.

After a description of the immediate peril the singer again appeals for help, and the song ends with the expression of assured blessing and the declaration of the one and only full satisfaction.