Feb 21 2014

Ark Movement 101 – 1 Chronicles 15

After the fiasco in chapter 13 of 1 Chronicles when the transportation of the ark was so badly mishandled that Uzzah was killed, it remained at the home of Obed-edom while David figured out what to do. And figure it out, he did. The material of chapter 15 focuses much less on David himself than was the case when this event was described in 2 Samuel 6:12-23. It is clear that David sought guidance from the Levites, and the instructions contained in Mosaic Law concerning proper handling of the ark were followed in exacting detail.

English: Jerusalem Model, The city of David, the Pool of Siloam and the southern wall of Mount Moriah Deutsch: Jerusalem Modell, Davidstadt, im Vordergrund der Teich von Siloah und die Südmauer des Tempelberges Français : Maquette de Jérusalem, la Ville de David. Au premier plan, la piscine de Siloé et la muraille sud du Mont du Temple (Photo credit: Wikipedia)

David summoned “all of Israel” to participate in this event, which we can suppose to mean that he brought many from each tribe. And the Levites were at center stage because this could only be executed by them. Descendants of each of Levi’s sons (Kohath, Gershon, and Merari – verses 4-10) brought many with them, led by their chiefs; and the priests, Zadok and Abiathar were charged with consecrating themselves and their brethren for the task. This time, the Levites carried the ark with the poles, as set forth in Mosaic Law (Numbers 4:6-9; Numbers 4:15).

Singers and those who would play musical instruments (including Asaph, author of several Psalms – verse 19) were appointed and given detailed tasks. David wore an ephod over fine linen for the occasion, and he, his commanders and the Levites set out with the ark in grand procession and jubilant song, as they brought the ark to Jerusalem and the temporary tent that would hold it there.

But David’s wife, Michal (referred to in verse 29 simply as the daughter of Saul) watched through the window as David danced and celebrated the event and “despised him in her heart.” Her contempt for him here would define their estrangement from that point forward.

(This year’s reading plan for Luke, Acts, and 1 and 2 Chronicles averages just 15 verses per day – 5 days per week!)
Schedule for this week
Read or listen to audio of today’s selection from Luke here
Read or listen to audio of today’s selection from 1 Chronicles here

/Bob’s boy

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some images © V. Gilbert & Arlisle F. Beers

Please note: I did not design the reading plan that I am following in my blog. All of my comments in this blog, however, are solely my responsibility. When reading ANY commentary, you should ALWAYS refer first to the scripture, which is God’s unchanging and unfailing word. Reading schedules, as well as a link to the site where you can get the reading plan that I’m currently following for yourself can be found on the “Bible Reading Schedules” page of my website at http://graceofourlord.com.

Feb 20 2014

Simon the Pharisee – Luke 7

Verses 36-50 of Luke chapter 6 prove again that among the hundreds to thousands of Pharisees who lived during the time of Jesus on earth, there were some whose minds were not completely closed, nor totally blind to the truth. One of them named Simon asked Jesus to eat with him. This in itself was a big deal because dining with someone else was viewed very much as an acceptance of that person, as well as of their behavior. Even though this was a very public dinner (as shown in verse 49), having Jesus at his own table was significant. Other Pharisees were very likely much taken aback at Simon for doing this. And so, Simon had invited Jesus into his house to “recline at table.”

anoints Jesus’ feet in the house of Simon The Pharisee

The appearance of the woman in Simon’s house, who would wash the feet of Jesus, may seem strange, but these large dinners attracted many types of people, some for their own entertainment value. There are some misconceptions about this woman, though, as well as some outright falsehoods that have been virtually perpetuated as fact. First, this is not the same woman who anointed Jesus in Matthew 26:6-12, Mark 14:3-8, or John 12:1-8. The woman in those accounts in Bethany was Mary the sister of Martha, and though the name of the man whose house they were in was Simon, it was Simon the leper, not Simon the Pharisee.

Secondly, this woman in Luke is unnamed to us. She is not Mary Magdalene, nor does the Scripture here in Luke say that she was a prostitute. Jesus did say that her sins were many, and that is a possibility, but we do not know. But again, she is not Mary Magdalene. Mary Magdalene is mentioned in chapter 8, but it is in a different setting with other women, and in a different context. We’ll have more to say about that when we come to that chapter. But there is no reason to think she or any of the other women mentioned in chapter 8 are this woman. In fact, at the end of chapter 7, this woman is told to “go in peace.” It is likely that she did just that.

The real point of the events of the verses is the lesson that Jesus gave to Simon about sin and forgiveness, as well as the notice that others paid to Jesus claiming the authority to forgive sins, which He obviously did have. The lesson Jesus gives Simon is that nobody’s sins are too numerous nor too great to be forgiven, and that those who have the most sin in their lives are likely more grateful for that forgiveness – the chance to begin anew.

Time and again, the Bible gives us reason to remember that we should never “write anyone off.” Nobody else’s sins are worse that our own in God’s eyes, nor are they any less deserving of forgiveness.

/Bob’s boy

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some images © V. Gilbert & Arlisle F. Beers

Feb 19 2014

Children of Wisdom – Luke 7

As the news spread about the miracles Jesus had done, including the raising of the dead son of the widow of Nain, the disciples of John the baptist made these things known to him, while he was in prison. John sent two of them to Jesus to ask “Are you the one who is to come, or shall we look for another?” Obviously, the mention of “the one” refers to the Messiah. This seems strange to us, in light of the fact that before he was imprisoned, John already pointed Jesus out as “the Lamb of God, who takes away the sin of the world!” (John 1:29).

English: Infant Jesus and John the Baptist, Museo del Prado (Photo credit: Wikipedia)

But we must remember that John the baptist was just a man, and he had his own weaknesses and trials (particularly at this time, being in prison), and he would have his own struggles with faith. We know that at the time he was “preparing the way” for Jesus he was full of the Spirit. Clearly that was the case when he made that statement as he saw Jesus approach him. But now that he was in prison, he hears of the things that Jesus has done, and perhaps like many others, he was expecting a much different Messiah – one who would be a great leader and perhaps lead Israel to their former greatness as a power – and out from under the dominance of the roman Empire.

Verse 21 says that Jesus healed many of diseases and evil spirits, and restored sight to blind people in that very hour. We can presume that to mean that the disciples John sent were witnesses to these things. When Jesus told them in verses 22-23 to go tell John about the blind, the deaf, the lame, etc., He knew that John would recognize these prophesies from Isaiah 29:18. After they left, Jesus spoke to the crowds about John. John had fulfilled the scriptures concerning what he was purposed by God to do, and Jesus pointed this out very well. Noting that some were deceived by his simple dress and his life of austerity, Jesus proclaimed in verse 27 that John was indeed nonetheless the one spoken of in Malachi 3:1, as the messenger sent to prepare the way.

Saint John the Baptist and the Pharisees (Photo credit: Wikipedia)

One point that is easy to miss in all of this is the relationship in this passage between the expectation of the people toward the prophet and John’s own expectations about the Messiah. Jesus asked them what they expected to see when they went out in the wilderness, saying that “those who are dressed in splendid clothing and live in luxury are in kings’ courts.” By the same token, Jesus came as the Messiah, doing exactly what the prophet Isaiah said He would do, but people often do not see what is important if they look the wrong way. And he continues to emphasize these points in verse 31-34, as he describes the fickleness of that generation. Also not to be missed here is the affirmation that by rejecting the baptism of John, the Pharisees and lawyers had rejected the counsel of God (verse 3).

What did Jesus mean when he said in verse 28 “yet the one who is least in the kingdom of God is greater than he” (speaking of John)? I think this is simply a reference to the fact that he knew John would not live to be a part of the kingdom Jesus was establishing as His church. Almost certainly, John would have his place in heaven, but he would not be around to tell others of the good news of Jesus’ victory over death, and what it all means.

Finally, Jesus says that “wisdom is justified by all her children.” Those who seek wisdom through the truth will find it. The point is made in Proverbs 8:34-36, speaking of wisdom in the first person:

“Blessed is the one who listens to me,
watching daily at my gates,
waiting beside my doors.
For whoever finds me finds life
and obtains favor from the Lord,
but he who fails to find me injures himself;
all who hate me love death.”

/Bob’s boy

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some images © V. Gilbert & Arlisle F. Beers

Feb 18 2014

Not Just Another Funeral – (Luke 7)

Nain, where Jesus raised the widow’s son.

The city of Nain mentioned in Luke chapter 7 is generally assumed to be where the small village of Nein is located, although the remains that have been uncovered suggest that Nain was much larger – more like the city that was mentioned by Luke. It is a short distance from Mount Tabor at the foot of a hill known as the “Little Hermon.” Luke says that it was soon after the healing of the Centurion’s servant that Jesus set out headed for the city. He had His disciples with Him, and a “great crowd” was following with Him as well. Just how large this group of people was, we do not know. But usually, when the Gospel writers spoke of a “great crowd,” it meant a very significant number of people (see below).

A man had died, and was being carried out of the city as they approached the gate; and there was what Luke describes as a “considerable crowd” (reasonable to assume that the “considerable crowd” was smaller than the “great crowd”) with her. Presumably, they were on their way to the burial-place for the man. In verse 13, Luke says that Jesus had compassion for her, as the woman wept for her lost son.

Being a widow and then losing a son meant much more than just a deeply sad feeling of loss for a woman of those times. Women of the day had little opportunity for earning income of their own. There were no social programs for her to rely on for financial support, of course. So not only was she suffering the loss of dear loved ones, but she was facing a very uncertain future, and financial hardship was certain to be a major concern.

English: Mount tabor view (Photo credit: Wikipedia)

As Jesus told her not to weep, he came up and touched the bier. A bier was a wooden platform on which a coffin was transported. Today, funeral homes usually move coffins around with a collapsible metal or aluminum bier. As He did so, all of those in the procession stood still. And then Jesus spoke to the dead man, telling him to arise. Imagine yourself for a moment, walking with such a procession to go to the burial of someone you knew when their lifeblood flowed, and hearing a stranger address the dead person, telling him to get up. Then imagine that dead friend actually raising up and start speaking to his pallbearers. Luke says in verse 16 that “fear seized them all.” I have no doubt that it did!

Then they all glorified God. It wasn’t hard to figure out that this had not been some parlor trick, and there was none other to attribute this miracle to but the Almighty Himself. Of Jesus they said “a great prophet has arisen among us!” and “God has visited his people!” Not surprisingly, verse 17 indicates that this “great crowd” spread the word about this miracle throughout Judea and the surrounding country. And what a celebration the widow, her son, and their friends and family would have that day! I sometimes wonder how many of the people like this that we read about became Christians after Jesus was crucified?

/Bob’s boy

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some images © V. Gilbert & Arlisle F. Beers

Feb 17 2014

Such Faith – (Luke 7)

After He finished the “Sermon on the Plain,” Jesus went back into Capernaum and was met by Jewish elders. They had been asked to come by a Roman Centurion. Originally, a Centurion commanded 80 men, but some estimates are that their command – a centuria or “century,” could contain up to 1000 soldiers. That number would likely be closer to the makeup of a “cohort,” which would be under the command of a senior Centurion. The average Roman soldier during this time earned about 225 denarii per year. But the cost of the soldier’s food and his arms were both deducted from his pay!

English: Centurion (Roman army) historical reenactment Boulogne sur mer (France). Français : Centurion (armée Romaine) Reconstitution historique à Boulogne sur Mer en France. (Photo credit: Wikipedia)

On the other hand, estimates are that the most junior of Centurions was paid about 3,700 denarii per year, while a senior Centurion could earn as much as 15,000! This wide disparity meant that these officers would be considered quite wealthy by most Jews, among whom the Centurions lived. The reason for the Centurion sending the Jewish elders to Jesus was because he had heard of Jesus’ healings, and he had a “highly valued” servant that was dying from some illness. The elders pleaded with Jesus to help this Gentile soldier in this matter because he had built their synagogue, confirming that this Centurion was indeed wealthy.

But as Jesus and the elders approached their destination, they were met by people with a message from the Centurion, saying both that he was not worthy and that it was not necessary for Jesus to actually come to his home. Instead, he expressed his belief that Jesus could heal his servant just by saying that it was so – without even seeing his servant. And of course, he was right about that. Jesus’ statement that “even in Israel” he had not seen such faith serves as one more example that indicates the intentions the Lord had of including the Gentiles in His plan of salvation.

/Bob’s boy

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some images © V. Gilbert & Arlisle F. Beers

Feb 13 2014

Jesus – All About Love

From verse 27 of Luke 6 all the way to the last four verses, the remainder of the “Sermon on the Plain” is really about how we treat and care for one another. And these verses do resonate in the Sermon on the Mount in Matthew 7. Jesus begins with the admonishment about loving ones enemies and doing good to those who hate you. The point of verses 27-29 is not that we are supposed to let people “run over” us, but God’s people are not to be vindictive, vengeful, or unnecessarily combative.

Yew trees looking south towards Sermon on the Mount (Photo credit: Wikipedia)

Verse 37 about not judging others is a favorite reference for those who wish to justify sinful behavior. But Jesus did not tell us that we should not point out to others when they are doing wrong. In fact, there are other passages that tell us that the opposite is true. But at the same time, we cannot properly love our fellow-man if we are harshly or hypocritically judgmental. It all comes down to what Jesus said in Matthew 22:37-39 is the second of the greatest commandments – to “love your neighbor as yourself.”

In the middle of all of this, Jesus tells us to give generously to those in need. Loving, forgiving, and overflowing with generosity – these are the traits, habits and hallmarks of the way the Lord wants His children to be toward our fellow-man. He could not have been clearer. In verse 31, Jesus paraphrases what we call the golden rule from His Sermon on the Mount – “And as you wish that others would do to you, do so to them.”

/Bob’s boy

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some images © V. Gilbert & Arlisle F. Beers

Feb 10 2014

Confrontation With Tradition

Chapter 6 of Luke contains a couple of the most misapplied and often misunderstood passages in the New Testament. The first comes in verses 1-5, where on a Sabbath, Jesus and his disciples were going through a field, and the disciples plucked and ate some heads of grain. Deuteronomy 23:25 clearly states specifically that this practice is allowed. But the Pharisees had made their own rules up concerning even the smallest of matters; and they had decided that the act of doing this fell into the category of “work,” which was forbidden on the Sabbath.

Jesus’ disciples plucked and ate some heads of grain in a grainfield, but were chastized by the Pharisees for doing this on the Sabbath (Matthew 12:1-8; Mark 2:23-28; Luke 6:1-5)

When they confront Jesus, asking why his disciples do what is “unlawful” on the Sabbath, Jesus gives an answer, apparently without denying (at least in the Scripture) any wrong-doing. In His answer, He points them to how David and his men ate the “bread of the Presence” which was unlawful for any but the priests to eat (1 Samuel 21:1-6). The argument by critics and skeptics alike, is that here Jesus endorses “situation ethics.” This is the notion that there is no absolute right or wrong where human needs are concerned – that David and his men were guiltless because of David’s supposed authority and/or the situation that they are in.

This idea is just plain wrong. To begin with, Jesus stated plainly in verse 4 that what David did “is not lawful for any but the priests.” What Jesus did by bringing this up was to point out that David, whom they revered (and whom they would not dare to condemn) had indeed broken the law. Jesus’ disciples were guiltless of breaking any Mosaic law – only the man-made regulations that the Pharisees had imposed on top of, and without authority from, God’s law. Yet they were condemning His disciples. The Pharisees had appointed themselves as “rulers” of the Sabbath, but Jesus pointed out that it was He who was “lord of the Sabbath.” In the Gospel of Luke, this is the beginning of the more disagreeable encounters with the Pharisees that was sure to make them angry with Jesus.

Verse 6 begins another encounter with the Pharisees that would serve to fan those flames. On another Sabbath, Jesus was teaching in the synagogue. A man was there with a withered hand, and the Pharisees and scribes were watching to see if Jesus would heal Him – so that they could “accuse Him” for working on the Sabbath, thereby violating Mosaic law. It is remarkable that these men could know that Jesus had the power to heal something as definitive as a physical deformity, yet not believe in Him as the Messiah. We can only surmise that they had no desire to believe, but instead wanted to make others believe his power was from evil.

Jesus, of course, knew their thoughts, and he invited the confrontation by telling the man to come to Him. Then, he looked at the group of Pharisees and asked “is it lawful on the Sabbath to do good or to do harm, to save life or to destroy it?” No answer to this question was recorded, so we can assume they gave none. But when he healed the man’s deformity, their anger was certainly kindled, as verse 11 states that they “discussed with one another what they might do to Jesus.”

/Bob’s boy

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some images © V. Gilbert & Arlisle F. Beers

Feb 6 2014

Luke 5 – Levi, the Tax Collector

Luke gives us just five verses in chapter five about the tax collector Levi. As was true of many others in those times, he was known by another name – one that is more familiar to most of us, Matthew. One might wonder why people with the occupation of being a tax collector are spoken of so harshly by people in the Bible (particularly the pious Pharisees).

English: Jesus disputes with the Pharisees. French School. In the Bowyer Bible in Bolton Museum, England. Print 3861. From “An Illustrated Commentary on the Gospel of Mark” by Phillip Medhurst. Section Q. disputes with the establishment. Mark 10:2-12, 11:27-33, 12:13-27, 12:35-37. http://pdfcast.org/pdf/an-illustrated-commentary-by-phillip-medhurst-on-the-gospel-of-mark-section-q-to-r (Photo credit: Wikipedia)

These tax collectors were part of a system of “tax farming.” Although the practice existed in other countries, it was set up in the Roman Empire by the Roman tribune, Gaius Sempronius Gracchus in 123 B.C. In Roman provinces, the taxes owed to the empire by an entire region might be paid by one wealthy individual, who in turn would “farm out” the collection of taxes from the people. It was a system that fostered corruption and fraud; and any Jew that involved himself in the practice was especially despised by the people.

We are not told specifically that Matthew was guilty of any of those practices, but are left with that impression; and the company he keeps (verse 29) certainly suggests it as well. Just as was true of Peter, Andrew, James, and John, we should not assume that this was Jesus’ first encounter with Levi (Matthew) in his Capernaum “home base.” This was likely a relationship that he had begun to nurture some time ago, and the feast that he prepared for Jesus suggests this as well.

Of course, the Pharisees were scandalized that Jesus was eating with Levi and his tax collector friends, and they and their scribes “grumbled” at his disciples because of his propensity to eat with sinners of all types. His answer was “Those who are well have no need of a physician, but those who are sick. I have not come to call the righteous but sinners to repentance.” And it is that love that Jesus has for the lost that we must always remember. If Jesus had come to earth today instead of then, what sorts of people would he have been seen with? And what would the reaction be from those of us who try to serve God? Do we spend enough time and energy on, or associate at all with people we believe to be lost?

The Pharisees question the lack of fasting by Jesus’ disciples in the final verses of the chapter. It must be remembered that the frequent fasting that was especially characteristic of the teaching of the Pharisees was not based on any Biblical authority. The Day of Atonement in Leviticus 16:29-31 was the only Scripture that appeared to require fasting. His answer comparing Himself to a bridegroom, and the reference to being “taken away,” would be mysterious to them, but Luke’s readers will understand it in relation to His crucifixion.

It is doubtful as well that they understood the meaning behind the parable that followed. The new garments and new wineskins are obvious references to the new kingdom and the new covenant. Those like the Pharisees, who are so heavily invested in the old law, will have a difficult time accepting the change.

/Bob’s boy

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some images © V. Gilbert & Arlisle F. Beers

Feb 5 2014

Extraordinary Things

Luke brings us the story of Jesus healing a paralytic man. This one is told in all three of the synoptic Gospels. In verse 17 of chapter 5, Luke is illustrating just how much Jesus’ notoriety had increased following the cleansing of the leper. Among those who were listening to Him teach were Pharisees and “teachers of the law” (scribes) who had come from every village of Galilee and Judea, as well as some from Jerusalem. So the size of this gathering was quite substantial.

Jesus healed a paralyzed man who was let down to Him through a roof (Matthew 9:1-8; Luke 5:12-26).

Each of the Gospels holds some details not contained in the other two concerning the account of this event, which only serves to make the independent accounts more credible. Though Luke does not say what city Jesus is in at this time, by reading about it in Matthew 9:1-8 and in Mark 2:1-12, we find that He is “at home” in Capernaum. Capernaum was where He lived then – at least “home base.” Luke does not tell us at what home or building He was teaching when this occurred. Wherever they were, the crowd was so large that the men who had brought a paralyzed man on a bed could not get through the thick of it. So they went on the roof and removed enough tiles to lower the bed down to Jesus so that He could heal the man.

Surely, the men that went to all this trouble were relatives of the paralyzed man. Their desperate act of faith certainly got the attention of Jesus. When He told the paralyzed man that His sins were forgiven, it provoked a reaction from the Pharisees and scribes that were present. They were thinking that Jesus was guilty of blasphemy, since only God can forgive sins. It was the thought Jesus expected from them, and He then demonstrated His divine authority by having the paralyzed man walk – not just get up and walk, but carry his own bed with him.

This left the Pharisees and scribes there with the conclusion that Jesus had given them – He has the authority to forgive sins. Almost everywhere that we read of Pharisees, we read of a negative response from them toward Jesus. But this was not universally the case. It is estimated that there were literally thousands of Pharisees in those days – and though many were blind to the truth where Jesus was concerned, not all of them were. Consider Nichodemus, for example (John 3:1-2). Here in verse 26, Luke says “…amazement seized them all, and they glorified God and were filled with awe…”

/Bob’s boy

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some images © V. Gilbert & Arlisle F. Beers

Jan 29 2014

The Rejected Servant

Not surprisingly, the rejection of Jesus in Luke 4 (beginning in verse 16) is often mistaken as being the same event as the one written about in Matthew 13:54-58 and Mark 6:1-6. Both the Luke event and the one in Matthew and Mark took place in His home town of Nazareth. But the one in Luke took place at the beginning of Jesus’ ministry.

Recall that the rejection written about by Matthew and Mark occurred after Jesus had explained the parables to his disciples (Matthew 13:36-52). It should not be surprising to us that Jesus would go back there, much less that he would be trying to teach them when he did. That second rejection was fairly uneventful, relatively speaking. This first rejection in Nazareth, however, resulted in a mob attempting to kill him.

After his temptations in the wilderness, Jesus returned to Galilee, and the word was spreading about him. He taught in the synagogues, and verse 15 says He was “being glorified by all.” Then we find Jesus in Nazareth in the synagogue on the Sabbath. Luke says that this was His custom, which is, of course, what we would expect. He stood up to read, and the scroll of Isaiah was given to Him. He quoted from Isaiah 61:1-2, which is part of what is known as the fifth “servant song” in Isaiah. This one would seem to speak to those returning from exile at the time Isaiah wrote it. And at first (although all eyes were on Him after reading it), many of those in the synagogue appeared not to “get it” at first.

Then, as understanding began to come to them, some reminded others that He was Joseph’s son. Jesus perceived the way they were headed, telling them that “no prophet is acceptable in his hometown.” He then cites 1 Kings 17:9, where Elijah (during the famine) was sent to the Gentile widow in Sidon. Next, He refers to 2 Kings 5:1-14, where (though there were plenty of lepers in Israel in Elisha’s time), only Naaman of Syria was cleansed. The point of referring to these incidents was to underscore the unbelief that was widespread in Israel at the time, and the contrasting faith shown by these Gentiles.

Filled with rage, the people drove Him out to the edge of the hill on which the town was built, intending to throw Him down. It was the same murderous rage that nearly got Paul killed in Acts 22:17-22, as he also referred to Gentiles. But this was not the time for Jesus to be murdered, and so verse 30 says that He went away, “passing through their midst.”

/Bob’s boy

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some images © V. Gilbert & Arlisle F. Beers

Bob's boy's Christianity blog

For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that you by his poverty might become rich (2 Corinthians 8:9)

Tag Archives: Jesus

Ark Movement 101 – 1 Chronicles 15

/Bob’s boy

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Simon the Pharisee – Luke 7

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Children of Wisdom – Luke 7

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Not Just Another Funeral – (Luke 7)

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Such Faith – (Luke 7)

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Jesus – All About Love

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Confrontation With Tradition

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Luke 5 – Levi, the Tax Collector

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Extraordinary Things

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The Rejected Servant

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