Comments for September 21

v.21 In naming his son 'Er' Shelah may well have been trying to preserve the name of his brother who died before the Lord Genesis 46:12

:1-23 Sons of Judah
:24-37 Sons of Simeon
:38-43 Some specific exploits of the sons of Simeon

Having worked through another line of sons of Judah we now turn to the sons of Simeon. Note (:41) the mention of Hezekiah indicates that this list at least, was written after the days of Hezekiah.

:43 The Amalekites were like a running sore to Israel. They discomfited Israel in the wilderness (Exodus 17:8) and crop up regularly as Israel's enemies during the time of the Judges and on into the time of the kings. So Saul's rebellion was the more serious. He had disregarded a direct command from God to destroy them (Deuteronomy 25:19)

4:9-10  Jabez is only mentioned here. The details in these verses may seem irrelevant and of little value. However maybe they are an indication that Jabez was unique in his generation for his Honour - integrity.

V.9-10 An added thought to Bro. Peter's comment on Jabez. He enjoyed a remarkable degree of prosperity, and God, in this instance, proved that He was not only the hearer, but also the answerer of prayer.

The last few verses in today's chapter (1Chron 4:24-43,) tell us more of Simeon's tribe than we read almost anywhere else.  It seems as though the Simeon tribe were subsumed within Judah.  This brings Jacob's prophecy true, where he said that Simeon and Levi would be divided and scattered in Israel (Gen 49:5-7) because of their cruelty to Shechem Gen 34).

4:39-43  This fairly extensive historical comment, mentioning Hezekiah – indicates that the details of the book of Chronicles were finally incorporated into a book after Hezekiah had been on the throne – probably in the days of Ezra or Nehemiah.

4:14 It seems that the valley was so named because of the trade of the sons of Joab for Charashim means craftsmen – the two Hebrew words are related.

V.43 The Amalekites were descended from Amalek, the grandson of Esau (Gen 36:12).  Esau was always at odds with Jacob (Israel), and so it was with the Amalekites.  They were the first to attack Israel after they had emerged from Egypt during the Exodus (Num 24:20).  The Amalekites continued their hostilities against Israel even after Israel had entered the land of Canaan. 

Yahweh gave Saul the task of destroying the Amalekites, but he failed (1Sam 15:2-4).  The Amalekites, as a collective force, were finally eradicated by the Simeonites in the late eighth century BC.

However, we do see a vestige of the Amalekites appear at a later time.  In the fifth century BC, Esther encountered Haman the Agagite (Est 3:1).  Agag was king of the Amalekites (1Sam 15:8).  After Haman was killed, we hear no more references to Agag or the Amalekites in scripture. 

4:1 In speaking of the sons of Judah we now deal with that which is summarised in 1Chron 2:4

4:24 Now we deal with the sons of ‘Simeon’ – though the firstborn he follows Judah – 1Chron 4:1 – marking in this book of families how Judah supersedes Simeon in the matter of birthright.

Vs.9,10 Jabez means sorrow.  It appears that he was given that name because his mother had a difficult time in giving birth to him.

Jabez was an honorable man who wished not to live life according to the meaning of his name.  He asked Yahweh for a blessing to let him grow into greatness, and to avoid sorrow in his life.  Yahweh granted Jabez his petition.

Jewish writings say that Jabez became a great doctor of the Law.  His reputation became known far and wide.  He attracted many scribes to him.  It seems that the town named after him became a center of learning (1Chron 2:55).

4:21-23 Here we have two families who are described as having particular skills.

4:15  So we see that Caleb had sons – but they do not figure in the Divine record. Their father was the man with faith that we are to focus on.

Is Jabez an Echo of Christ Rather than the Modern Corrupt 'Gospel' of Health and Wealth?

1Chron 4:9-10 - "Jabez [<3258> means "sorrow, etc."] was more honorable than his brethren: and his mother called him Jabez, saying, because I bare him with sorrow. Jabez called on the God of Israel, saying, oh that thou wouldest bless me indeed, and enlarge my coast [<1366> means "border, territory, etc."] and that thine hand might be with me, and that thou wouldest keep me from evil". Jabez asked God to deliver him from his sorrow and God granted Jabez his request as it was in accord with God's will.  The woman would bring forth children in sorrow (Gen 3:16-17). Sorrow leads us to hope [Rom 8:20-23 (v.20 "vanity"<3153>); Gen 3:20 ("Eve"<2332> would be the mother of the living) and this was the hope she and Adam had].

Jabez' faith based request was in accord with the promises to Jacob/Israel<3478> (Gen 28:14-15;Gen 32:28;Gen 48:16). Enlarging the coast (better rendered "border, territory") had to do with inheriting the land (Exo 34:24;Deut 20:12;Josh 13:1;Josh 15:1;Gen 49:8;Deut 33:1,27,28,29). Jabez, of the tribe of Judah, wasn't praying for worldly riches but hoped that he might have a part in God's glorious plan with sorrow turned to joy (John 16:20-24;1John 5:14-15). Christ was sorrowful too (Matt 26:36-43;Isa 53:3,4,11). Borders enlarged (Isa 54:1-5;Gal 3:8,16,26-29;Gal 6:14-16;Isa 2:2-5).

4:18    Another example of a mixed marriage. This tie with an Egyptian. Maybe it was thought that marrying an Egyptian who was the daughter of Pharaoh was acceptable as she was royalty!

4:9     The words of Jabez’s mother echo what God said to Eve – Gen 3:16 – about her bringing forth children. Maybe Jabez’s mother had the promise God made of a seed in her mind when she said this, thinking that Jabez might be the saviour.

Buried treasure

If, while reading a list of names, we suddenly come across some anecdote, we know this is a location where God has buried some treasure. It's the same as finding some disturbed ground or a mound in a perfectly flat field. One immediately questions, "why is this here?"

Get digging! Read v38-41 and see if you can see anything unusual.

What have we found? Ham is one of the sons of Noah, and it's unusual to see his name used like this. Ham had lots of sons, so it would be more usual to say that the "Canaanites" or "Dedanites" dwelled there. Ham looks out of place.  By using "Ham", God appears to want us to make some link with other Bible passages that speak about him. Looking in a concordance or Bible Search website, we can see that "Ham" only occurs 15 times in the whole Bible - so we won't need to look far for a link to our passage. On investigation of these locations, it appears to be a fulfilment of Gen 9:25-27 because this is where "tents" are mentioned too.

Is it valuable? Yes indeed! We can now understand that the curse on Ham/Canaan had incredibly far reaching consequences. The conquest of the land of Canaan by Israel, and God's commandment that they should wipe out the inhabitants of the land, appears to be a direct consequence of this curse in Genesis. It allows us to see God's foreknowledge, knowing that the evil natured Canaan would (by and large) only have evil offspring. It also shows how the Bible keeps track of God's promises for us, signifying clearly where they are fulfilled, and giving us confidence both in those promises and in the accuracy and timelessness of the Bible record.

4:21-22 Shelah was the son of Judah that Tamar  should have been given to. It appears that he did eventually marry and have children. Therefore it would appear he was not evil like his two brothers. It is interesting how the account tells us these are ancient things or records.

4:27     This explanatory comment is given and explains why, even though Simeon had many children, the tribe of Simeon was small.

The prayer of Jabez is a witness to his faith in the God of Israel.  His prayer has similarities with the model prayer Jesus taught his disciples (Matt 6:9-13).

We can see that Jabez prayer has Messianic overtones and is prophetic of the work of the Lord Jesus Christ.

Jabez was thus named because his mother “bare him in sorrow.”  The context in which a spectrum of words with the root of the noun translated “sorrow” is used, link “Jabez” with the sufferings, sorrows and labours of humanity from birth to death and with the sorrow of godlessness and false worship.

The prayer of Jabez is an expression of his desire, and that of all the saints, to be delivered from the evils of this life.  God granted Jabez his request.  The example of Jabez also shows us that God answers the prayers of the faithful.  By grace God in His mercy will grant us our desire to be freed from the bondage of sin and death when Jesus comes to set up God’s Kingdom.

4:21    Shelah had another son – Onan – Genesis 38:4. The fact that he is not mentioned here possibly indicates that he had no sons.

4:13   this Othniel is the Judge in Israel – Judg 3:9. Interestingly his son, though named here, is not recorded as having been involved in judging Israel in the time of the Judges.

4:10  We should not presume that Jabez was greedy for more territory. It is probable that he was thinking of the promises to Abraham and that he was looking for an eternal inheritance.

1 Chronicles 1-9 can seem to be difficult chapters to read and understand.

Brother Tony Benson’s book – Family Trees of the Tribes of Israel, by using family trees and explanations highlights much that is in the genealogies in this section of the book.

Copies can be ordered from Peterlforbes@tiscali.co.uk. Cost £5.50 plus postage.

4:10 Jabez’s prayer “keep me from evil” should be the prayer of all of us. It is what Jesus taught his disciples – Matt 6:13, Luke 11:4

4:43 The Amalekites should not even have been in the land. They should have been destroyed many years ago. Yahweh had determined that they would be destroyed –Exo 17:14. The fact that they were not blotted out meant that they were a recurring problem. How often do we have problems which we do not resolve at the time they first arise and so they recur in our lives causing distress?

1Chron 1- 9 can seem to be difficult chapters to read and understand.

Brother Tony Benson’s book – Family Trees of the Tribes of Israel, by using family trees and explanations highlights much that is in the genealogies in this section of the book.

Copies can be ordered from the Christadelphian Office.

THE INFLUENCE OF YOUNG MIRIAM

We don't give the daughter of Pharaoh much thought other than the instance of her finding baby Moses floating down the Nile in his basket. But it appears that there might have been a lot more to her story.

This is what we read about her: "These are the sons of Bithiah, the daughter of Pharaoh, whom Mered married; and she conceived and bore Miriam, Shammai, and Ishbah, the father of Eshtemoa." (1Chron 4:17).

It seems that the daughter of Pharaoh married an Israelite from the tribe of Judah. And what I find intriguing is that she named her first child, Miriam, the same name as Moses' oldest sister. Was it Miriam's influence or friendship that led her to do that? Was it the influence of Moses' family that led her to marry an Israelite? Did it end up that she became a faithful follower of the LORD?

By the time the exodus came, I suspect she had either died or was too old to leave, as she would have been somewhere around 100 years old.

Who knows what influence we might have on someone God puts in our life. Let's make sure we point them to God.

4:9-10  Here we seem to have a faithful mother who bare Jabez who was also faithful. In fact “more honourable” than his siblings. So we see the difference a godly mother can have, but only if the child is amenable to Divine things. Those of us who have tried to teach our children faithfully but have not seen, as yet at least, the desired fruits should not reprove themselves. Faithful teaching does not guarantee faithful children.

4:1  Notice Judah is dealt with before Reuben – see 5:1 – even though Judah was not the firstborn, a characteristic we have already seen. Whilst birthright is often seen a taking the priority Chronicles is tracing matters relating to the kingdom.

v.2 - The word riddle (<02420> chiydah) is used of a secret - and usually a dark secret at that. Num.12:8 (dark speeches) 1Kings 10:1, 2Chron.9:1 (hard questions). However, here and in several other places, the dark sayings are attributed to the wise, so clearly the idea is of things that are revealed only to those who seek them out - Psa.49:4, 78:2, Prov.1:6.

17:8 bear fruit John 15:8
17:23 under it ... dwell Daniel 4:12
17:24 green tree, dry Luke 23:31
The parable of verses 1 - 10 speak of the removal of Israel and then Judah into captivity. The use of 'vine' language catches the image that Yahweh, through Isaiah, presents in Isaiah 5
In a time reminiscent of the Babylonian invasion Jesus takes the message of Ezekiel 17:8 and makes it very personal. Whilst Ezekiel is speaking of the nation and its fruits Jesus takes the ideas of the prophet and applies them to individuals.

v.3 - That is, Nebuchadnezzar who had great power, riches and many countries under him, will come to Jerusalem and take away the king, as in v.12. It seems strange that God should choose to use the picture of the eagle for this nation of evil, where it is elsewhere, apparently used mainly for powers of good.

17:15 The one who 'rebelled' was Zedekiah. The account of this is in 2 Kings 24:20 2 Chronicles 36:13

THE brANCH

There is a neat description of Jesus at the end of this parable from verses 22 - 24. He is spoken of firstly as a shoot from the very top of a cedar, a tender sprig from its topmost shoots. The cedar, we find earlier in the parable, represented Judah and its branches were its people - especially its noble people. Jesus was the best of God's people and was planted in Israel.

Next he is described as being planted on the mountain heights of Israel. So Jesus is given a position above all others. Isaiah 11 v 1 says, "A shoot will come up from the stump of Jesse; from his roots a branch will bear fruit." And Philippians 2 v 9 says that "God exalted him to the highest place and gave him the name that is above every name that at the name of Jesus every knee should bow."

Jesus was different from the rest of Israel because he bore fruit whereas he described Israel as a dry and dying tree.

We are also described in this parable. We are represented by the "birds of every kind" that nest in the tree and find shelter in its branches. Jesus is the one we must go to for shelter. He said, "Come to me all you who are weary and burdened and I will give you rest." More than just being a refuge, Jesus must also be our home, the centre of our lives, where we are comfortable, safe and warm. Let's make sure that Jesus is like that for us.

17:15 The covenant which Zedekiah broke is outlined in Jeremiah 34:8-11

17:20 Whilst Ezekiel said that Zedekiah would be taken to Babylon he tried escape (2Kin 25:4)highlighting that he really did not believe God's prophetic word.

V.24 The destruction of Jerusalem in AD 70 ushered in the dry tree period, which still remains today. The final phase of Ezekiel's prophecy remains to be fulfilled when the Lord will make the "dry tree to flourish" This will be fulfilled when the "tender one", already exalted and anointed King, will be planted as King in the "mountain of the height of Israel" (v.23)

V.22-23. "A tender one" Zerubbabel never reigned as a universal king, nor could the great things mentioned here be said of him, except as a type of Messiah. The Messiah alone can be meant originally; "a tender plant and a root out of a dry ground" Isa 53:2

V.24 The dry tree (Heb. yabesh ets) applies essentially to Israel who will be made to flourish when Jesus comes to redeem them. 

The phrase also has a more personal connotation.  Isaiah talks of strangers (Gentiles) attaching themselves to Israel (wild olive branch), and to eunuchs feeling like a dry tree (yabesh ets) (Isa 56:3). 

Yahweh says that they will be fully accepted if they follow Him faithfully (Isa 56:4-7).  The Lord Jesus makes reference to eunuchs in Matt 19:12.  Whether other-imposed or self-imposed, these faithful dry trees will ultimately flourish in the Kingdom.

Today’s chapter is one where God gives the prophet a picture (Eze 17:1-10), and then very carefully explains it (Eze 17:11-24). Israel is to be plucked off, and carried to Babylon – but in the end (Eze 17:22-24) the kingdom will be established in Jerusalem. The Lord’s promises, and His mercy, will prevail.

17:8  The vine was planted in a fertile spot – like Isa 5:1-2 – that it might ‘bear fruit’ like ourselves – John 15:8. We must take care that we are not like Judah to whom Ezekiel spoke.

17:23 The promise that a tree which would grow so that all fowls could lodge in it speaks of Babylon and provides the basis for Daniel’s words – Dan 4:12

V.3 Nebuchadnezzar, the king of Babylon was the servant of God (Jer 25:9).  Acting on behalf of Yahweh, he made a treaty with Zedekiah that if Judah would become subservient to Babylon it would survive. 

Zedekiah agreed, but then rebelled, thinking that he could elicit the help of Egypt to defeat Babylon.  This foolish move cost Zedekiah the lives of his sons and nobles; the loss of his eyes, and later his life. 

17:12 It is only Ezekiel who uses the phrase ‘rebellious house’ and he uses the phrase 12 times to speak of Israel

17:24 The drying up of the ‘green tree’ is the basis for Jesus’ words in Luke 23:31

brOKEN PROMISE

The king of Judah had made a treaty with the king of Babylon. To seal the treaty, he had taken an oath. The agreement that king Zedekiah of Judah made with king Nebuchadnezzar of Babylon was a very important treaty. It gave peace to the people of Judah while they kept their side of the bargain.

Zedekiah chose to break his agreement. Perhaps breaking a promise didn't seem a big deal to Zedekiah. After all, it was only a promise between himself and a ruthless foreign king - wasn't it?

God saw it differently. Several times the treaty is described as Nebuchadnezzar's treaty, but finally the Soverign LORD says, "As surely as I live, I will bring down on his head my oath that he despised and my covenant that he broke." (Eze 17:19) This was not just a promise between two men, it was a promise betwen the two kings and God. God took it very seriously. Zedekiah had serious consequences to face after breaking his promise.

God sees our promises in the same way. Promises are a serious issue. They are not just made between husband and wife, employer and employee, supplier and customer, but they also include God. Our promises are between us and God, as well as the other party. Let's not make the same mistake as Zedekiah, but keep the promises we make. God is watching.

A tree planted by God: Eze 17:22-24 - it has been pointed out previously that there may be a connection to Isa 53:2; I wonder if there might also be a connection with Matt 13:31-32.

V.3 The eagle here is symbolic of Nebuchadnezzar. The highest branch of the cedar (KJV) symbolizes Jehoiakim (Jehoiachin) whom Nebuchadnezzar took captive to Babylon (2Kin 24:15).

V.4 The young twigs were carried into a land of traffic (KJV); trade (ESV), signified that the young princes of Judah would be transported to Babylon (Jer 29:1,2).

V.5 The seed of the land is Zedekiah.  He was made king of Judah, but was a vassal of Babylon (City on the Euphrates – great waters (KJV)).  The willow (Zedekiah) is dependent upon waters (Babylon) for survival.  

V.6 The vine (Judah) was of low stature (KJV); low spreading (ESV) ( had growth restricted because of control by Babylon).

V.7 This eagle was Pharaoh-hophra, king of Egypt. The vine (Zedekiah) did bend her roots toward him (KJV) (tried to make an alliance with Egypt to throw off the shackles of Babylon).

V.8 Nebuchadnezzar had left Zedekiah and Judah in a comfortable position, as long as they accepted the dominance of Babylon.

V.9 The rhetorical question was: Would Zedekiah be able to throw off the shackles of Babylon? The answer was No! Nebuchadnezzar would answer Zedekiah’s treason by being constrained to depose Zedekiah, and to destroy his children (pull up its roots and cut off its fruit (ESV)).

Also, Zedekiah’s nobles would perish (leaves wither (ESV)).  Furthermore, all this would be done with a minimal amount of force (without great power (KJV)).

V.10 utterly wither indicates that Zedekiah would be the last monarch of Judah.

V.10 See Eze 12:13.

V.21 Those who tried to escape from the control of Babylon, and those who fled to Egypt would die.

Vs.22-24 By contrast to Jehoiakim (v.3), the highest branch of the high cedar (KJV) here refers to Jesus when He returns to earth to rule (Isa 4:2). He is the Branch of promise who will rule the world (Isa 11:1-4).  He will bring bounty and order to His Kingdom.

Ezekiel 17   M 39    I 180    II 274       III 258    IV 357

Ezekiel's ministry in Babylon is a spiritual journey wrapped in parables. Like Christ's parables, each riddle taught a powerful lesson and this is true of the “great eagles” parable in Ez.17. The key lesson is be faithful to our covenant with God and Christ: there can be no turning back from our baptism into Christ.

Because Ezekiel was dumb for 7.5 years (5-4-5 to 5-10-12) he had to deliver most of his message to Judah through enacted parables. He could speak, but only when God directed him to speak. Called “son of man”, Ezekiel enacted and described many signs to prepare Israel for the parables and spiritual lessons from “the son of man” who followed 600 years later.

Today, Yahweh speaks to us plainly and through signs and wonders; the Scriptures teach right from wrong in plain language but Christ also makes us think by giving us parables to decipher. We are taught by commandments, rules and rituals, parables and prophecies, and through characters and stories. In Jeremiah Yahweh rebuked and told Judah to turn from idols and their wicked ways; in Ezekiel, He encourages us to think, learn and intelligently love and serve Him by deciphering signs and parables. Some people need to be told how to worship God, some need to work it out and others need both ways. God and Christ appeal to our reason and need for specific instruction.

In vv.3-10 Ezekiel tells the Parable of the “great eagle”

vv.11-21 reveals the parable's meaning: Zedekiah broke his word

vv. 22-24 show how Christ manifested the righteousness that escaped Israel

Now that we've read chapter 17, we will examine the interpretation in vv.11-21 alongside the parable's statement in vv.3-10.

³ ... Thus saith The Lord Yahweh; A great eagle with great wings, longwinged, full of feathers, which had divers colours, came unto Lebanon, and took the highest branch of the cedar:

⁴ He cropped off the top of his young twigs, and carried it into a land of traffick; he set it in a city of merchants.

¹¹ Moreover the word of Yahweh came unto me, saying, ¹² Say now to the rebellious house, Know ye not what these things mean? tell them, 

¹² ... Behold, the king of Babylon is come to Jerusalem, and hath taken the king thereof [Jehoiachin], and the princes thereof, and led them with him to Babylon (the land of traffic, the city of merchants);

“a great eagle” describes a mighty power that fears no-one and terrifies people near and far. Nebuchadnezzar was Yahweh's servant ad ruled the then known world:

Jer 27:6  I have given all these lands into the hand of Nebuchadnezzar the king of Babylon, my servant; and the beasts of the field have I given him also to serve him. ⁷And all nations shall serve him, and his son, and his son's son, until the very time of his land come ... ⁸And it shall come to pass, that the nation and kingdom which will not serve Nebuchadnezzar the king of Babylon, and that will not put their neck under the yoke of the king of Babylon, that nation will I punish, saith Yahweh, with the sword, and with the famine, and with the pestilence, until I have consumed them by his hand.

“great wings, full of feathers” decribes Nebuchadnezzar's dominance.

“divers colours” margin = embroidering 1Chron 29:2 David said that he had prepared “glistering stones of divers colours, and all manner of precious stones” - gems for the temple that Solomon would build. In Eze 16:10,13,18 the same word describes the embroidered linen in the tabernacle.

“highest branch of the cedar” - the cedar tree signifies the royal house of David, cedar dominated the temple and cedar represents elevated people, either kings or saints (Psa 92:12).

“top young twig” was Jehoiachin, his princes and the “good figs”, the priests and tradesmen who were taken to Babylon “for their good”.

⁵ He took also of the seed of the land (Zedekiah), and planted it in a fruitful field (Jerusalem); he placed it by great waters, and set it as a willow tree.

¹³ And hath taken of the king's seed (King Zedekiah), and made a covenant with him, and hath taken an oath of him: he hath also taken the mighty of the land:

“planted in a fruitful field” Zedekiah was given every opportunity to obey God and prosper. Jeremiah ministered to him and many times exhorted him to submit to Nebuchadnezzar and he would live.    

⁶ And it grew, and became a spreading vine of low stature, whose branches turned toward him, and the roots thereof were under him: so it became a vine, and brought forth branches, and shot forth sprigs.

¹⁴ That the kingdom might be base, that it might not lift itself up, but that by keeping of his covenant it might stand. 

Zedekiah was a weak vassal king; he “turned his branches towards” Nebuchadnezzar but he was unfaithful to the conditions that Nebuchadnezzar placed on him. Notice in v.6 that Zedekiah 'the vine” had shoots and roots and the potential for fruit.

Isa 5:4 What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? ... ⁷For the vineyard of Yahweh of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry.

⁷ There was also another great eagle with great wings and many feathers (but no divers colours): and, behold, this vine did bend her roots toward him, and shot forth her branches toward him, that he might water it by the furrows of her plantation.

¹⁵ But he (Zedekiah) rebelled against Nebuchadnezzar in sending his ambassadors into Egypt (to Pharaoh-Hophra), that they might give him horses and much people. Shall he prosper? shall he escape that doeth such things? or shall he break the covenant, and be delivered?

Zedekiah's worst sin was not “keeping Nebuchadnezzar's covenant, the promise he made with the king of Babylon. Nebuchadnezzar was Yahweh's servant and such covenants must be honored. This is a type of our covenant with the Lord Jesus Christ, our covenant of baptism. If we don't keep our vow to be Christ's servants, we will be treated just like Zedekiah.

The other “great eagle” in those days was Pharaoh-Hophra who said “my river is mine own, and I have made it for myself” (Eze 29:3). Pharaoh's pride tempted Zedekiah to disobey Nebuchadnezzar. For this, God gave Egypt to Babylon as 'wages for their siege against Tyre'.

Jer 37:4  Jeremiah came in and went out among the people: for they had not put him into prison. ⁵Then Pharaoh's army was come forth out of Egypt: and when the Chaldeans that besieged Jerusalem heard tidings of them, they departed from Jerusalem. ⁶Then came the word of Yahweh unto the prophet Jeremiah, saying, ⁷Thus saith Yahweh ... say to the king of Judah, that sent you unto me to enquire of me; Behold, Pharaoh's army, which is come forth to help you, shall return to Egypt into their own land. ⁸And the Chaldeans shall come again, and fight against this city, and take it, and burn it with fire. ⁹Thus saith Yahweh; Deceive not yourselves, saying, The Chaldeans shall surely depart from us: for they shall not depart.

v.15 “ambassadors to Egypt”Zedekiah sent them so that they might help him escape from Nebuchadnezzar. But he had made a covenant to obey Nebuchadnezzar and no-one can break a covenant and prosper: Judah could have been blessed if Zedekiah and his princes had accepted the conditions God gave them.

⁸ It was planted in a good soil by great waters, that it might bring forth branches, and that it might bear fruit, that it might be a goodly vine.

The aim was fruit but Zedekiah never produced any because they were the “bad figs” - Yahweh did not make them bad, they were wicked by choice, Yahweh just divided them into two groups and took the “good figs” to Babylon with Ezekiel and Daniel.

God gave Judah “good soil by great waters” but they thought Egypt was better. Yahweh never let Judah down, they failed to listen, and believe and obey God's word through Jeremiah. 

⁹ ... thus saith The Lord Yahweh; Shall it prosper? shall not he [Nebuchadnezzar] pull up the roots thereof, and cut off the fruit thereof, that it wither? it shall wither in all the leaves of her spring

¹⁰ Yea, behold, being planted, shall it prosper? shall it not utterly wither, when the east wind (of Yahweh's judgments Psa.48) toucheth it? it shall wither in the furrows where it grew.

¹⁶ As I live, saith The Lord Yahweh, surely in the place where the king dwells that made him king, whose oath he despised, and whose covenant he brake, even with him in the midst of Babylon he shall die.

¹⁷ Neither shall Pharaoh with his mighty army and great company help him in the war ... ¹⁸ Seeing he despised the oath by breaking the covenant, when, lo, he had given his hand, and hath done all these things, he shall not escape. ¹⁹ Therefore thus saith The Lord Yahweh; As I live, surely mine oath that he hath despised, and my covenant that he hath broken, even it will I recompense upon his own head.

When Zedekiah “despised the oath by breaking the covenant, when he had given his hand” is equivalent to “despising and breaking Yahweh's covenant”.

²⁰ I will spread my net upon him, and he shall be taken in my snare, and I will bring him to Babylon, and will plead with him there for his trespass that he hath trespassed against me. ²¹ And all his fugitives with all his bands shall fall by the sword, and they that remain shall be scattered toward all winds: and ye shall know that I Yahweh have spoken it.

We are reminded time and again that covenants are inviolate, they are binding for life and just as the covenant victim died to seal the promise, so death is the recompense for covenant breakers. Remember Jesus' words ...

Matt.8:11  “I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven. ¹²But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth.

Matt.25:30  And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth. ³¹When the Son of man shall come in his glory ...

Zedekiah was doubly cast into “outer darkness” - when he was judged at Riblath, his sons were executed in front of him, his eyes were put out and he went into the darkness of Babylonian exile where he died. All because he was unfaithful to his covenant. Yahweh is very clear on covenants. Christ's mercy will not save covenant breakers.

vv.22-24 A ray of hope breaks the darkness - “the highest branch” is Jesus Christ, the king of righteousness.

²² Thus saith The Lord Yahweh; I will also take of the highest branch of the high cedar, and will set it; I will crop off from the top of his young twigs a tender one, and will plant it upon an high mountain and eminent:

²³ In the mountain of the height of Israel will I plant it: and it shall bring forth boughs, and bear fruit, and be a goodly cedar: and under it shall dwell all fowl of every wing; in the shadow of the branches thereof shall they dwell.

This is the “highest branch of the high cedar”.  Jesus is the best “young twig”, the “tender one” who Yahweh will plant and raise for Himself.

“Let thy hand be upon the man of thy right hand, upon the son of man [the branch] whom thou made strong for thyself” Psa.80:15,17.

“the tender one” takes to Isa.53:1-2 ”for he shall grow up before him as a tender plant, and as a root out of dry ground”. When it came to guile and pride, Jesus was a “tender plant”, untouched by the ways of men. Morally, he was “holy, harmless, undefiled and separate from sinners”. He stands as our model to follow.

There is a subtle but significant change in the text; in v.8, of Zedekiah He said, “he might bring forth branches, fruit and a goodly vine”. In vv.22-23 God says that “I shall” achieve My will.

This promise is repeated in Ezek.21:25  And thou, profane wicked prince of Israel, Zedekiah, whose day is come, when iniquity shall have an end, ²⁶Thus saith The Lord Yahweh; Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high. ²⁷I will overturn, overturn, overturn, it: and it shall be no more, until he come whose right it is; and I will give it him. 

The phrase, “in the mountain of the height of Israel” reminds us of the kingdom's glory that is described in Isa.2:2. Jesus Christ is going to reign forever in Mount Zion with his brothers and sisters. This is the hope that we celebrate as we break bread and the drink wine and wait for him.

Jesus will “be a goodly cedar” Jesus Christ is both a great mountain and a majestic tree that protects and feeds all living. The cedar tree symbolizes immortal righteousness - and is the “sure mercies of David” to us. It reminds us of Dan.2:44 and Dan.4:10-17 because the king who will rule over the kingdom of men is Jesus the glorified Son of God.

“all fowl of every wing” The victory of Jesus Christ's life, his resurrection and return to earth makes him greater than both these “great eagles”. The mightiest of kings come and go - even “the head of gold”, but Jesus Christ endures forever.

Jesus has made a covenant with us by sacrifice: he gave his body and blood for us. We are sanctified and accepted because he “put away sin by the sacrifice of himself” and purchased us with his blood and obedience.

We have a far better covenant than the one Zedekiah made with Nebuchadnezzar because that covenant lasted only as long as they lived. And if that covenant, a man's covenant, was enforced by death; then Jesus Christ's covenant, which is founded on his sacrifice forever, is far more binding and eternal.

²⁴ And all the trees of the field shall know that I Yahweh have brought down the high tree, have exalted the low tree, have dried up the green tree, and have made the dry tree to flourish: I Yahweh have spoken and have done it.

We are “trees of the field” and we know what great things God and His Son have done for us. He has made us fruitful in Christ. We know that the covenant, God's oath and our vows are binding for life. We have accepted Yahweh's invitation to share His covenant and His blessings.

Let us now share the bread and wine of his peace offering and live as ”dry trees that now flourish” because Yahweh has spoken to us, invited us and done His good pleasure in our lives. Best of all, let us commit to keep his covenant by eating “the unleavened bread of sincerity and truth”.

17:3 ‘the highest branch of the Cedar’ was Jehoiakim who was taken captive – 2Kin 24:12 by the Babylonians.

17:17   Israel’s continuing problem was placing trust in Egypt. This comment here is a reflection on Zedekiah’s behaviour as recorded in Jer 37:7

17:9 Having presented the beautiful picture of a blessed Israel – planted by God – we see that the tree – answering to the nation – is to be completely uprooted and removed.

17:2    Ezekiel, more than any other prophet (except Jesus) recounts and enacts parables.

1. Eze 17:3-4,12 - the cedar of Lebanon is the nation of Israel and in particular the royal house, the first eagle is Babylon ruled by king Nebuchadnezzar (Jer 22:20-28;2Chron 36:8-10;Hab 1:6-8) and the topmost twig (Ezek.17:4) is Jehoiachin who is taken captive to Babylon (2Kin 24:10-16).

2. Eze 17:5-6,13-14;2Kin 24:17;2Chron 36:11-21 - the native seed planted in the fertile land by Nebuchadnezzar (Ezek.17:6 - note the seed Nebuchadnezzar plants is not mentioned as bearing fertile fruit) was Zedekiah who rebels against Nebuchadnezzar (2Chron 36:13;Jer 39:1-2,7;52:11) and turns to Egypt.

3. Eze 17:7-10,15-17;Jer 37:1-11;44:30 - the second eagle was Egypt with Pharaoh Hophra temporarily relieving Jerusalem's siege but Egypt was a diminished power (Isa 36:6).

4. Eze 17:18-21 - Zedekiah broke his oath to Nebuchadnezzar but even worse he he despised his oath to God and was punished accordingly (2Chron 36:11-12;2Kin 25:6-7;Eze 12:10-16).

5. Eze 17:22-23 - Christ is the tender twig planted by God that bears fruit - under Christ's rule will be all nations (all fowl) - the restored royal family of David will have its fulfillment in the Messiah's millenial reign.

6. Eze 17:24 - "all the trees of the field" (this refers to the nations); "have brought down the high tree" (this presumably refers to the glory of Israel under David and Solomon brought down with Jehoiachin's captivity); "exalted the low tree" (might this be Israel revived under Zerubbabel, Ezra and Nehemiah?); "dried up the green tree" (Christ was living in the end of the green tree period but Israel dried up again due to unfaithfulness Luke 23:28-31, the dry tree period began circa 70 AD and has continued till the present); "the dry tree to flourish" (this will happen when Christ returns to earth to establish an everlasting kingdom Isa 53:1-12;Matt 6:10;5:5;Isa 2:1-4; 4:2-6).

17:4   In cropping off the top branches (Jehoiakim) we see that the tree (the kingdom of Judah) was still left to grow. The tree was finally removed when Zedekiah was taken into captivity. 

Zedekiah's rebellion

"But he rebelled against him in sending his ambassadors into Egypt, that they might give him horses and much people. Shall he prosper? shall he escape that doeth such things? or shall he break the covenant, and be delivered?" Eze 17:15

This is talking about Zedekiah who was placed in charge by Nebuchadnezzar but decided to rebel. It was this action that directly brought about the complete destruction of Jerusalem. See the whole story in 2Chron 36:9-21.

As an aside, here we see that God honors a contract, even if that contract isn't made with Him.
 

YOU ARE THE VINE

God told a parable about his people. They were described as a vine planted by abundant waters whose roots stretched out away from the waters of life to the barrenness of other saviours, and who would never bring forth any fruit. If God were to come into our homes or churches and tell a parable about us as a vine, what sort of parable would He tell?

There are three parts to a vine: The roots, the branches, and the fruit.

 The roots need to stretch toward the water. The water we need is the word of God. Do we reach for the word of God and drink it in as if we were dying of thirst?

The branches and leaves need to be growing strong and showing signs of life. Are we active? Are we worshipping, praising, and having fellowship with each other around Christ as our main support?

And lastly, we need to be growing fruit. No matter how green the leaves and branches, or how much Bible knowledge we have, the vine must produce fruit. The fruit we are looking for are changes that bring us closer to God in our individual lives, more people hearing and accepting God's word, and lives changed from sin.

What short of parable would He tell about us?

17:7   The second eagle answers to the second invasion of Jerusalem and the consequent second group of captives were taken to Babylon.

17:13   The concept of punishment returning on the head of the one instigating the sin is seen often in Scripture 1Sam 25:2, 1Kin 2:32, Neh 4:4, Psa 7:6, Eze 33:4, Joel 3:4,7, Obad 1:15

17:5     The “seed of the land” is the children of Israel who were taken into captivity in Babylon.

17:13 The covenant spoken of here is the one that Zedekiah was forced to make with the king of Babylon – 2Chron 36:13

17:21    The mention of falling by the sword and scattering draw on Ezekiel’s parable in 5:10

TWO EAGLES AND YOU

In a parable that tells us details about the loyalties and consequences of the kings and princes of Judah, there is an interesting picture that we need to take to ourselves.

The parable goes like this: A great eagle planted a seed in a fertile place and it grew to become a vine with branches and boughs. But then another eagle came along and instead of the vine being loyal to the first eagle that had given it everything it needed for a fruitful life, the vine turned its roots and branches to the second eagle. It is a strange picture but it seems that the first eagle represented Babylon, the seed and vine represented the king and people of Judah, and the second eagle represented Egypt. In his anger, the first eagle took out his wrath on Judah by completely destroying it.

We can put ourselves in the parable too, but in our case the first eagle is God.  He has given us everything we need to live fruitful and fulfilling lives for him. In fact, all we have and all we are is only because of him. But when our interests, loyalties, time, resources, love and trust go in a different direction, we turn away from God and our roots and branches end up growing away from him - the source of life.

Let's stay facing God because he is everything to us, has been everything to us, and will be our all. Nothing and nobody else can compete.

17:18  The “oath” spoken of here is the one Zedekiah made to the king of Babylon – 2Chron 36:13

17:24 Often in scripture trees are used to speak of nations. So here we see many nations being spoken of who will all know in due course that God overthrew Babylon.

17:24 the idea of exalting and abasing here is taken up to speak of the overthrow of Zedekiah – Eze 21:26. However a Divine principle is at work here. Pride is one thing that God hates. However Human nature – Adam’s way of thinking – is that one has to assert oneself. As if one’s own position is more important than anyone else. Zedekiah thought that he knew better than God and  vainly hoped that his ideas would gain favour with his God.

Whilst we cannot see God we can see our fellow believers. In order to learn how to honour God we are to consider our fellow believers –Phil 2:3. In respecting them we are respecting our God. In denigrating them we are denigrating our Heavenly Father.

17:2 What Ezekiel had to say was not much of a “riddle” to those who knew their history. It speaks of the captivity of the kings before Zedekiah. It was only a “riddle” because those leaders in captivity did not see the starkness of what had happened. They did not see God’s hand at work in their dilemma.

17:19  Notice the twofold basis for the certainty of God’s words -  “As I live” and “Mine oath”. In fact we may say threefold because of the use of the word “covenant” also.

17:13 The way in which Zedekiah broke the covenant he had made with the king of Babylon marks a stark contrast with the children of Israel who honoured the covenant that they had made with the Gibeonites – Josh 9:18

13 v.3 - As always, repentance is at the very centre of the requirement placed upon us. Matt.3:2,10-12, Luke 24:47, Acts 2:38-40, 3:19, Rev.2:21-22

13:27 depart ... workers of iniquity Psalm 6:8
13:32 fox Lamentations 5:18 Song 2:15
13:35 'blessed ... in the name of the Lord Psalm 118:26
v.14 The punctilious attitude of the 'ruler of the synagogue' contrasts with that of the lord who recognises the hypocrisy of such an attitude v.15. We can often cloud hypocrisy with the respectability of formality and an adherence to traditions and rules.
v.16 the eighteen years of bondage was rather like the two occasions when Israel were in bondage in the time of the Judges. Judges 3:14 10:8
v.22 Jesus was, already, 'journeying towards Jerusalem' whilst this may be a geographical comment it also picks on the theme started with the transfiguration. Luke 9:51 53 13:22 33 17:11 18:31 19:28

14:1 'They watched him ...' marks the reason for the invitation
v.5 Notice that there are four occasions in Luke where there is conflict about Jesus performing miracles etc: on the Sabbath Luke 6:2 9 13:14 14:3
v.25 marks the end of the events in the house of the chief ruler.
v.27 'bear his cross' continues the theme of going to Jerusalem.

13:25 Matthew 25:10,11,12
13:27 Matthew 25:12
13:34-35 Matthew 23:37-39

In this chapter Jesus presents ideas relating to being prepared for the kingdom. He builds some of this language into a parable for the disciples (Matthew 25) to reinforce this message a few months later.

14:7 Matthew 23:6
14:11 Matthew 23:12

These two quotations mark the end of the language in this section which Jesus uses again to rebuke the scribes and Pharisees on the last day of his public ministry (Matthew 23)

WILL MANY BE SAVED?

It is interesting to see that when Jesus was asked, "Lord, are only a few people going to be saved?", Jesus reply was one that did not directly answer the question. Instead of continuing with the train of thought that came from the questioner as they wondered how many people would be saved, Jesus changed the focus from thoughts about others to thoughts about ourselves. If we have ever asked the same question, we still do not know whether one in two, ten or one hundred will be saved, but what we do know is that we have a personal responsibility to make every effort to enter in through the narrow door.

At the time of the kingdom we will be able to rejoice with Jesus over those who are there and saved with us. But for now, rather than looking around us and counting the people who will or won't be saved, we should put all our energies into making sure that we are one of the ones who will be saved. We have our own life to live, our own story to write. No-one else's destiny should be any of our business (apart from encouraging them to chose life). It would be a shame if we spent so much of our energy determining the fate of others that we missed out ourselves.

So let's take to heart the instruction of Jesus and "make every effort to enter in through the narrow door, because many, I tell you, will try to enter and will not be able."

13:29 The mention and ordering of east west north south picks up God's promise to Jacob (Genesis 28:14) and is, therefore, not a general point.

Luke 14 - We are now less than six months away from the crucifixion so we have to conclude that the 'chief Pharisee' (:1) had invited Jesus for a meal to find fault with him and his teaching. This is borne out by the way the narrative unfolds. Consider the pressure Jesus had to deal with - being constantly exposed to his critics.

Just as Jesus had earlier described himself in a parable as the "strong man" who would come against a house, in 12 v39-40 he portrays himself as a thief who would come in an hour the master of the house would not expect. The two parables are the same. The master of the house is the strong man who guarded it (11v21), and the coming of the thief is the coming of the stronger man. The house or palace is Jerusalem, Israel, the vineyard, the fig tree. Those guarding, protecting, pruning, or keeping the place are the Pharisees, Lawyers, Scribes, and Sadducees. The coming of the intruder, thief, strong man, son, is the coming of Jesus in AD70. He would come and find them beating their fellow servants, being fruitless, and trusting in the law and their own strength. He would destroy them.

This house, the subject of so many of his parables, was to be left to them desolate (13 v35).

A further point to ponder.

Have you ever noticed how often the good works of Jesus incited people to anger? (e.g. 13v14). Was Jesus, by his good works, judging people by their own reaction to him? (see John 3v20)

14:34 In quoting his own words ( Matt 5:13) Jesus is restating teaching from the beginning of his ministry - and now we see what Jesus meant in the sermon on the mount. Anyone who says he will follow Jesus but does not live up to his promise is like tasteless salt.

V.33 Though what was demanded of the young ruler is not required of everyone, in one way or another God wants each one of us to surrender themselves to him, serving him wholeheartedly according to the talents he has been given.

14:26  ‘yea and their own life’ is quoted by Jesus – Rev 12:11, so Jesus’ words here give us an insight into how to understand the language in Rev 12:11.

V.10 The advantage of taking the lowest place, is that from there, the only direction one can go is "UP".

14:34,35 Salt is a preservative which has the quality of being hygroscopic (ability to absorb water from the air).  Being the salt of the earth implies absorbing the water of the Word (Matt 5:12). 

Jesus was the Word made flesh (John 1:14).  Following Jesus' commandments ensures hydration (John 7:38).  Failing to absorb water makes salt a useless commodity.  Failing to absorb the water of the Word renders one useless as a follower the Lord.

14:5 Jesus doubtless knew why the man was there and why he had been invited. He knew that what he did would cause conflict. Rather than wait for a reaction he addressed the thoughts of the hearts of the Pharisees. They were not able to answer him – verse 6. By taking the initiative Jesus silenced his critics before they could say a word against him.

13:14 The ruler of the synagogue was truly a hypocrite, for though he was angry with Jesus, he was critical of the crowd. He probably lacked the nerve to attack Jesus personally.

13:6-9 The parable of the fig tree is talking about Israel.  For three years Jesus had been preaching. Israel had not responded favourably to His teaching (not borne fruit). 

Yahweh, who is the planter of the fig tree is saying to cut it down; but the dresser (Jesus) says to leave it for another year and he will keep trying to encourage the tree to produce fruit.  If after this time it fails to produce fruit, cut it down. 

Actually, Jesus had only another six months to try, according to the Seventy-Weeks' prophecy of Daniel (Dan 9:26).  He failed to convince the nation, who in turn, caused His crucifixion (the Lord was cut off according to Daniel). 

Thus, the planter of the fig tree (Yahweh) would now destroy the vine (Israel).  This happened in 70 AD with the destruction of Jerusalem, and the subsequent events which scattered the nation into exile.

14:2,4,34 Water retention seems an interesting consideration here.  First, is the man suffering from dropsy (excess water in the body).  The Lord addressed and cured this unhealthy condition. 

But, then, the Lord talked about retaining water by keeping saltiness (see my previous note on salt). 

The Lord desires to get rid of excess moisture (things synonymous with the flesh); whilst seeking to promote spiritual hydration (through the water of the Word).

14:15  In saying ‘Blessed is he that shall eat bread in the kingdom of God.’ The man was doubtless thinking of himself. However the ensuing parable shows that presence at the feast was no guarantee of a blessing. Those who made excuses about repentance would be barred from the marriage.

13:13 Jesus was going to make the crooked straight – Isa 40:3. We might have thought that Isaiah was speaking of a road. However he is speaking symbolically about the healing work of Jesus.

13:1 This verse is a reference to the rebel Judas who incited his followers not to pay taxes to Rome (Acts 5:37). There is no other reference (either Biblical or secular) to the blood Pilate had mingled with their sacrifices.

13:2,4 These people died according to time and chance (Ecc 9:11,12).  Jesus debunked the Jewish myth that people necessarily suffered calamity as a direct result of sin. 

The Pharisees espoused this idea, for example, when they deemed the blind man who had received his sight, a sinner since birth.  In other words, the Pharisees claimed that his blindness was the direct result of sin (John 9:34).

14:15 See Luke 22:16.

14:26 Jesus is not advocating that his followers hate their families in the sense of violently disliking them or showing enmity towards them. This would contradict His commandments to show love to all (Matt 5:43,44).

The word hate is translated from the Gr. miseo which can mean detest, but which can also mean love less. It is in this sense of comparison that the Lord uses the word.

Love for Jesus should take precedent over love for all else. By extension, the love of the spiritual family in Christ (His ecclesia) should take precedence over the love for natural families.

13:16 The woman who was loosed from her bondage shows a fulfilment of Isa 61:1

14:7 Jesus later – Matt 23:6 – picks up on the way that the Pharisees chose the ‘chief rooms’.

Luke 14:34-35

“Salt is good: but if the salt have lost its savour, wherewith shall it be seasoned? It is neither fit for the land, nor yet for the dunghill; but men cast it out. He that hath ears to hear, let him hear.”

Christ refers to salt also in Matt 5:13, and Mark 9:49-50, and always in a figurative sense. Salt is mentioned a number of times in the Scriptures. Sometimes it describes its uses, and at other times as a spiritual symbol for something else. In Mark 9:50 Jesus tells us to “have salt in yourselves…” Jesus in his teaching to us on salt makes a clear reference to the Mosaic Law and the sacrifices. Let us consider the following:

Salt was used as a cleansing agent (Eze 16:4). Salt was not put on the sacrifices to preserve them, but to cleanse them, or to purify them before they were offered to God. Every offering was seasoned with salt (Lev 2:13). The cleansing salt accompanying the sacrifice sanctified (1Sam 16:1-5).

Salt is an antidote that stops meats (flesh) from decaying and perishing. The Law’s reference to “a covenant of salt,” (Lev 2:13; 2Chron 13:5) meant a covenant that would not decay or perish. It was a covenant ratified by a meal and preserved by the pure words of God. The salt with the offering spoke of the covenant by virtue of which the meal offering was acceptable. Bearing this in mind, and that is the source of the phrase Jesus used in Matt 5:13 reveals that every offering must be made in the bonds of a covenant (salted with salt), so the cutting off of the desires of sin are essential as a condition of offering (salted with fire).

Jesus said that everyone must be, “salted with fire.” Our bodies, or offering of ourselves as a “living sacrifice,” must be “good” and “acceptable” to God (Rom 12:1). As the sacrifices under the Law were without blemish, properly prepared, salted and cleansed, and then subjected to the fire on the altar, so we too have to prepare ourselves as living sacrifices to our God. To be salted with fire is to be purified, regenerated, and set apart as holy.

13:30 In speaking of the last being first Jesus sows seeds of an idea which he develops later – Matt 19:30, 20:8, 16- in his ministry with the disciples.

Luke 13:24

"Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able."

Matt 7:13-14 

“Enter ye in at the strait (narrow) gate: for wide is the gate, and broad is that way, that leadeth to destruction… Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.”

It is important to know where we want to go, and to find the right way to get there. There are those who choose the broad way, those who like to sit by the way, and then there are those who are content to choose any other way, but the right way. To find something means we need to be looking for it. We cannot be complacent and sit back, do nothing and expect to find what we are looking for. 

Scripture tells us the right way to walk the truth’s path is to walk the narrow way. God tells us that He will be found only when we search for Him with all our heart (Jer 29:13), and that, “he is a rewarder of them that diligently seek him” (Heb 11:6). We have two choices laid up for us, and only two. There are two gates – wide and narrow; there are two ways – narrow and broad; there are two destinations – life and destruction; and there are two groups – few and many. Note that only a striving few will choose to find the right path, the narrow way Messiah was talking about and walk therein.

Matthew is not dealing with unbelievers, those who are not in the way, but those who find the way, but choose to walk the broad way. The narrow way is strict, rigorous, and uncomfortable to the ways of flesh and in time these succumb to the pressures of family and friends, or worldly preachers; they become so preoccupied with the affairs of this life, that they have no genuine interest in taking the time to search how to walk the narrow way, and become complacent to the things of God.

Once we go through the narrow gate, we must walk the narrow way. Entering the narrow gate signifies the heart’s acceptance of a life regulated by its teaching. Walking along the narrow way signifies a steady perseverance and obedience in faith. All who enter this narrow gate which “leadeth unto life” are expected to walk its narrow path not in their righteousness, but in God’s righteousness. The foolish ones without the necessary “oil” of the Word in their heart had the door shut to them and could not enter into life. They chose not to let themselves be regulated along the way.

Life is all about the choices we make. We have the choice of choosing to follow God, or choosing to succumb to the ways of the world. In these days of open apostasy and rebellion towards God’s Word and His Son, only a few are sincerely seeking for truth, reading their Bible and obeying it. This is the narrow gate and the narrow way, and only a few tread the narrow way all the way!

Luke 14:26 -

14:26  Whilst the idea of hating our family and even our own life might seem a bit extreme when we realise that Jesus is quoting Solomon’s observation in Ecc 2:17 it make a lot of sense.

14:26 The one who hates his own life is like the three men spoken of in Dan 3:16-18. Obeying God was more important than preserving their own lives. 

YEAST

The only time in the offerings and sacrifices Israel made to the Lord, when they were allowed to offer yeast in their offerings, was during the feast of weeks. The feast of weeks was the time when the people celebrated the full harvest.

There is a wonderful parable in the feasts of Israel that relates to our spiritual lives.

The Passover tells of God's calling and our freedom from sin and death.

The firstfruits tell of our first commitment to Christ, and it tells of his resurrection.

The feast of weeks tells us of the harvest - a fruitful life, and the harvest and resurrection of all believers everywhere.

The feast of trumpets tells of the day of resurrection.

The day of Atonement tells us of Judgement.

And finally the feast of Tabernacles takes us into the promised land, the kingdom of God, and foretells the joy we will have.

Looking at the feasts this way, it is appropriate that yeast should be allowed in the harvest feast to symbolise the amazing growth of the blessings God has given us.

Jesus told a parable about yeast. The kingdom of God "is like yeast that a woman took and mixed into a large amount of flour until it worked all through the dough." (Luke 13:21). If we have been called and have presented God our firstfruits (ourselves), then we need to be preparing our yeast filled offering of harvest. Let's make sure the harvest of our lives is one that continually grows, with many lives touched by God's word throughout our lifetimes.

LET'S TALK ABOUT YOU.

I find it wonderful the way Jesus was able to hear a question or face a situation, and turn our attention to some very personal life lessons.

Take for example the episode of Pilate killing those making sacrifices. Jesus reserved his judgement on those people, and said "unless you repent, you too will all perish." (Luke 13:3). He said the same when asked why the tower of Siloam fell on 18 people. Instead of looking at 'them' he turned the focus on ourselves. When asked about who will be saved, he avoided the question, turned it around, and basically asked: "Will you be saved?" When the Pharisees tested him about healing on the Sabbath, Jesus made it personal: "If one of you has a son or an ox that falls into a well on the Sabbath day, will you not immediately pull him out?" (Luke 14:5). And when observing the best seats being picked out at a banquet, he drew a lesson on individual humility.

Jesus shows us how we should be learning from the circumstances God gives us, from the Bible, and from the lessons we hear. The lessons are not for others, they are for you and me.

It's a waste of time learning lessons for other people. Let's make sure that what Jesus says and the lessons we learn are applied directly to our own lives first.

13:26-27       On more than one occasion Jesus warns that there would come a time – the judgment – when people who thought that they served him are not recognised by Jesus. This is a strong warning to all of us. We must ensure that the service we are doing is actually the things that Jesus requires of us. Likewise we must ensure that the things we believe match the things he taught, else all our actions and beliefs will have been in vain.

14:25 The idea of hating our own lives explains the way in which there is a time to hate as spoken of in Ecc 3:8

12:23-24             Jesus’ response to the one who asked whether there were only a few to be saved puts the focus where it ought to be. We should realise that we are in control of our own situation. We have a responsibility to respond to the gospel.

13:32   The only other time that Luke uses the word translated “perfected” <5048> in his gospel is in Luke 2:43 where it is translated “fulfilled” so we see the dual aspect of Jesus’ life and death. He was made perfect through suffering – Heb 2:10 – in fulfilment of the prophecies about him.

13:12     We saw in a previous post that the healing of the woman who was “bowed down” draws on Psa 146:8 Loosed” also draws on the same Psalm – Psa 146:7.

Who Are Jesus’ Disciples?

We tend to mix with people who are like us. Jesus taught in his parables, and in response to questions, that God does not discriminate between rich and poor. But Jesus also teaches that God has standards. Anyone who wants to follow Jesus must accept the conditions that God sets down for us

13:6-7 Jesus’ response to the problem of Pilate murdering innocent people might seem callous. However the parable he tells next shows that he is focussing on God’s mercy – a request for longer to find fruit.

USELESS THREATS

"At that time some Pharisees came to Jesus and said to him, 'Leave this place and go somewhere else. Herod wants to kill you.'" (Luke 13:31). Imagine being in the situation that Jesus now found himself in. He was part way though his ministry, there was more work to do, and now there was the threat of one of the most powerful and unpredictable people in the country wanting to kill him. What do you do? Do you run away, face the threat, worry, or something else?

Listen to the response Jesus gave: "He replied, 'Go tell that fox, "I will drive out demons and heal people today and tomorrow and on the third day I will reach my goal." In any case I must keep going today and tomorrow and the next day - for surely no prophet can die outside Jerusalem.'" (v.32-33).

It seems that Jesus was completely unfazed by Herod's threats. Jesus knew that God was in control and nothing could happen that would thwart his plan. Because Jesus had to die in Jerusalem, Herod would not be able to lay a finger on him until God's time was right.

Let us also be confident in God's plan for us. We might not know the time and place of our death, but we can be sure that no one can separate us from his love or keep us from his kingdom. Let's live without fear like Jesus did.
 

13:1-5  Jesus’ response to the evil behaviour of Pilate and his subsequent example of the falling wall – a natural disaster – gives us Jesus’ approach to the question of suffering. He does not talk about the rights and wrongs of the situations. Rather he focuses on eternal things.

A lesson for us when we are caused to reflect on such things as man’s inhumanity to man and natural disasters.

13:14 The “ruler of the synagogue” was correct in his presentation of what Moses commanded. However we might ask who do we think he was accusing of working?

It would appear that he is reproving the sick people who had come to be healed! Jesus, therefore, reproves him for his hypocrisy. The construction the ruler put on the commandment showed him as being more concerned for animals that human beings! Though doubtless he would have disputed this charge until he thought about what Jess had said.

13:10  this is the last time in Luke’s gospel record that we find Jesus teaching in a synagogue.