Comments for March 17

v. 10 - The year of jubilee represented the freedom that God had given them from their enemies and the potential freedom from sin which was available too through faith, even under the old covenant (note all the men and women of faith in the Old Testament mentioned in Hebrews 11). It was the ultimate Sabbath, as it were, of which half of the people would only see one in a lifetime and no-one would recall more than two. A time of the greatest rest of all - a picture of the kingdom - bondage gone for ever - Ex.20:2, Ps.146:7, Isa. 61:1-4, John 8:32-36, Rom.6:17-18.

25:9 cause the trumpet to sound 1 Corinthians 15:52
Shows that the year of release and the jubilee are typical of the resurrection.
25:10 proclaim liberty Isaiah 61:1 Showing that the work of Jesus as portrayed in Isaiah 61 has its completion at the resurrection.
25:23 'The land shall not be sold forever' marks that there is to come a time when the promises to Abraham will be fulfilled. Until that time Yahweh also is a 'stranger' for 'ye are strangers and sojourners with me'.

v. 37 - There is so much instruction not to lend money or goods to those who are in the household of faith with a view to making a profit. Exo. 22:25, here, Deut.23:19,20. It seems that this is wrong in God's sight. Later, in the New Testament this goes a stage further Luke 6:35

The year of release and the year of jubilee both foreshadowed the kingdom. Israel were given a glimpse of life without the curse of Genesis as they were not allowed to sow or reap [:11] by way of contrast with the curse on Adam 'in the sweat of they face … all the days … [Genesis 3:17] so the releasing of debts answers to the gift of everlasting life in the kingdom at the resurrection.

Jesus draws on the law of the year of release to teach trust in God

25:35 That they were to ‘relieve’ their poor brother outlines a principle which Paul uses (1Tim 5:16) when instructing the ecclesias how to deal with widows.

V.5-6  This law is explained in Exo 23:11 That the poor of the people may eat. That which grew on its own was a means of providing for the poor and needy, considering that the poor were always among them. Deut 15:11 This law would provide a means by which the needy would be looked after. This is certainly a better way of addressing the problem than what our governments of men do to-day.

The importance of the land as an inheritance from Yahweh cannot be overemphasised. However, Yahweh is the ultimate landowner (v.23) and his people leaseholders.

The conditions of the Jubilee did not allow for the massing of property and wealth of certain people at the expense of others. The allotment of inherited land was always to be respected (Deut 19:14).

The provision of the kinsman-redeemer was put in place to keep the allotted land in the family (v.25).  Even those in power could not force a subordinate to give up his inheritance (Eze 46:18). 

We too have an inheritance which cannot be removed if we remain faithful (1Pet 1:3-4).

The Year of Jubilee speaks of the Kingdom.  Freedom will be given, and the    Land
  will be restored. But better still, the deaf will hear and the lame will walk.  That
  was prefigured in the work of Christ, but was lost again when those recipients of
  the miracles died. It's something very real to look forward to.

25:9     The blowing of this trumpet is the basis for Isa 27:13 which speaks of the time of the resurrection.

V.8-13 - perhaps the number 50 (5 x 10) suggests grace or mercy to a multitude. V.39,40,41,54 - the idea of freedom in the Year of Jubilee points forward to rest and freedom from sin and death through Christ. In Joshua chapter 6 we have the walled city of Jericho which may be symbolic of sin and for 6 (the number of man) days the Israelites marched around it  with nothing happening but on the 7th day, symbolic of the millennial day of rest, they marched around it 7 times and then there was a trumpet blast as on the day of Jubilee and the walls fell down. The city wall was perhaps symbolic of the imprisoning bondage of sin and death from which Rahab (a gentile who had a red thread perhaps symbolically pointing toward Christ) and the Jews escaped. Christ's sacrifice provides the opportunity for escape from sin and death. Eze 38:11,14,15,23 - in the last days Israel will be a land of unwalled villages and in those days Christ will make himself known to the nations and redeem Israel. Gal 5:1 - Christ will set his followers free from sin and death in the millennial Jubilee.

V.13 Inheritances, from what ever source, and regardless of how often they had been alienated, came back into the hands of the original owner. By this law the right heir could never be excluded, it was a means of preserving families and tribes perfectly distinct from others, and their genealogies faithfully recorded, in order that all might have evidence to establish their right to ancestral property.

Walls are symbolic of salvation and divine protection (Isa 26:1,60:18; Zech 2:5).  Those who had houses in walled cities had their holdings secured (vs.29,30); while those whose houses were in the un-walled villages had their holdings subject to redemption (v.31).  Our place in the New Jerusalem, with its high walls (Rev 21), is secure in Christ, if we remain faithful.  If we wander, we have a limited time to come back to the fold or lose our inheritance.  This is exemplified by the limited one-year redemption period given to reclaim a house in a walled city (v.30).

The importance of property staying in the family line is seen in this chapter. This is flagrantly disregarded by Ahab & Jezebel in the matter of Naboth's vineyard 1Kin 21

25:22 The injunction to leave corn in the field because God was the Lord highlights that our behaviour should be based upon God’s character. His existence is a sufficient basis for our willingness to obey Him.

25:14-17            The year of release and jubilee were designed to ensure that no one could become rich through the misfortune of another Israelite. But on the other hand the man who had a debt was not encouraged to be cavalier about his attitude to his debt. Hence the repayments of the debt reflected the likelihood of the debt being able to be met.

25:10-11  The 49th year was a Sabbath year and the 50^th year also. This means that at the jubilee the land was left fallow for two whole years.

V.9 In this chapter, jubilee is translated from two different Hebrew words. In this verse, jubilee comes from teruah which describes the mood of joy. Compare this with Psa 89:15 where the phrase the joyful sound is a translation of teruah.

Vs.11,12,13 Here the specific festival is named the jubilee. This word jubilee is translated from the Hebrew yobel meaning a trumpet blast. The Year of Jubilee was heralded by a continuous blast of the trumpet (shofar). Compare this with the long blast of the trumpet (yobel) in Exo 19:16). The trumpet blast was the signal that the year had started, and so it became synonymous with the festival.

It must be remembered that the land remained fallow to two consecutive years. The forty-ninth year was a Sabbath, and so was the Year of Jubilee.

The Year of Jubilee was meant as a rebalancing, re-harmonising year where freedom and equity could be regained. It was rather like cleaning the filter of a machine every so often. All the dirt and grime that had been trapped would be removed, and a fresh start would commence.

However, human nature is alien to the divine. If a way can be found to by-pass a divine law for self-interest, then some people are more that willing to exploit it. And so, there were some, working together, who circumvented Jubilee property equity by manipulating ownership to block out others (Isa 5:7,8; Mic 2:2).

8-12. After seven sabbatical years, the fiftieth year was to be proclaimed on the day of atonement by means of trumpet blasts throughout the land. It was a sacred year in which the slave population was emancipated, and people returned to their family holdings. This jubilee (11) year probably took its name from the blowing of the ram's horn (yobel) which proclaimed its beginning - see notes by other brethren. The term was of ancient origin, whatever its meaning, since in Josh 6:6,8 it needed the additional word sopar ('ram's horn') to explain its meaning. Like the sabbatical year, the jubilee was to be holy to Yahweh, and the land had to remain idle.

An emphasis upon humanitarianism and social justice is a pronounced feature of the legislation in this chapter, and it should be noted that the tenor of the laws pursued a middle course between the extremes of unrestricted capitalism and rampant communism. The absolute rights of the individual to his personal freedom and his ancestral holdings are written into law so that they are guaranteed, a situation which is underlined by the injunction to the Israelites that they should love their neighbours as themselves. Brotherly love could be expressed most directly in the concern for the impoverished, a tradition which was maintained by the members of the early Ecclesia (cp Acts 4:34-35; 2Cor 9:1-2; Phil 4:15 etc.), who supported the needy and indigent as an expression of Christ's law of love (Gal 6:2).

25:29-31 Notice there is a distinction between houses in walled cities and houses in villages. It was possible to expand one’s possessions in a city but not in a village. In the village any property bought would revert to its original owner at the Jubilee. But this was not so in the walled city.

25:9  The sounding of the trumpet in the year of jubilee foretold of the resurrection – 1Cor 15:52

25:21 The blessing that will be commanded at the fulfillment of the release of slaves (to sins) will be everlasting life – Psa 133:3

Lev 25:48  - This verse gives us one of the most compelling reasons for taking on the Name of the Lord Jesus Christ through the waters of baptism.  We can only be redeemed from our slavery to sin and to death by being redeemed by one of our brethren.  Baptism enables us to become children in the family of God (Gal 3:26-27).  If we are his children then we can be redeemed by our brother, the Lord Jesus Christ. 

25:53   The use of the term ‘yearly hired servant’ gives us an insight into the way that Israel worked. The indication is that, in effect, a man could be hired for a year. As if he had a contract of employment which ran for a year.

Lev 25:8.. 7 x7 years. This immediately reminds us of Matt 1:17 which tells us of 3 x 14 generations which equals

6 x 7 and with the coming of the Lord he is the 7 x 7. He is the one who sounds out the Jubile trumpet as he preaches the gospel. Note the response of Simeon and Anna in Luke 2. In Luke 4:17-19Jesus preached the acceptable year of the Lord. The Lord quotes from Isa 61:1-3 and sends out his 12 and then 70 disciples preaching the good news. In Isa 52:7-10 tells us about the wonderful gospel message and for us it means the end of all our trials and tribulations, the release from the bondage of sin and death. For many of our bre and sis they lie in graves of memory waiting for the trumpet to sound so that they might inherit the kingdom with the Lord Jesus.Eph 1:7 and v 14 tell us abou this inheritance which was only made possible by our redeemer. John the baptist couldn't release usLuke 3:15-16 . Jesus as the near kinsman Ruth 4:4-8 could redeem his people his bride and became our righteousness. " But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption:1Cor 1:30

Lev 25:8-55.

25:36  The exhortation that the people should “fear thy God” is picked up – Neh 5:9 – when the people are reproved after the return from Babylon when they were forsaking the keeping of the law of Moses. 

Fellow servants

The reason for the laws in this chapter is given in v55:

"For unto me the children of Israel are servants; they are my servants whom I brought forth out of the land of Egypt"

This meant that God could do what He wanted with the people, and His wish, as master over His servants, was that none of them would become desperately poor or overly rich. I wonder if the masters in Israel would also read this verse and gain some perspective: they were all servants, so should treat their fellow servants with the respect they would like to receive themselves.

Can you see how Jesus might have been thinking of this chapter when he told this parable? Matt 18:18-35

25:3-4 The year of release when Israel were not allowed to work in the field was to teach them that despite the punishment on Adam hat he was to work  in the field all the days of his life – Gen 3:17 – that there was a time coming when the toil consequent upon the curse would be lifted.

Eze 38:11 Israel will be a land of unwalled villages when the latter day Assyrian/Gog invades, but Israel will have a time of Jubilee to soon follow when they are redeemed (Lev 25:31).

Lev 25:35 - helping those who need help.

Lev 25:3,4,8-11

“Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof; But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the LORD: thou shalt neither sow thy field nor prune thy vineyard…” (cf. Exo 23:10,11)

The law of Shmita was given to Moses on Mt. Sinai (Lev 25:1). The count began when they crossed the Jordan under Joshua to inherit the land God gave them (Deut 31:10-13). Most Rabbis do not agree on Shmita beginning from the first day of Creation as taught by some. Every seventh day was a Sabbath day and every seventh year was a Sabbath year (cf. Exo 23:10; Lev 25:1-4,20,21).

This was their Shmita year, or year of Release. It was the seventh year of the seven-year agricultural cycle mandated by the Torah for the land of Israel. We read in this chapter that the people of Israel were to completely desist from cultivating their fields, relinquish personal ownership of their fields (Shmita karka), and the produce was for communal use (Shmita kesafim). The Shmita year is also about judgment. The 7^th Shmita is the 49^th year with the 50^th being the year of Jubilee, and then the cycle starts all over again (Lev 25:8,10). 7x7, or 49 years forms one complete cycle.

In relation to our time, how do we know this is the end of the 7^th Shmita cycle?  Well, we can see the systemic pattern of the Shmita woven into history. For example: in 1917-8, the Ottoman Empire fell, WW1 was won, the Balfour Declaration proclaimed a homeland for the Jews. It functioned as a Jubilee year. In 1966-7, the six day war, Jerusalem was restored as capital of Israel. It functioned as a Jubilee year.

The year 2000-2001 was a Shmita year. During this time, 37% U.S. stock market value was wiped out, the attacks on 9/11, and global recession. 2007-2008 was a Shmita year - 50% U.S. Stock market value wiped out, global recession. Even though the Shmita judgments against Gentile nations are not linked to the land of Israel, it is linked to their national disobedience against God (cf. Gen 12:3; Gen 22:18; Gal 3:8,9).

2014-15 still remains to be seen, but in this Shmita year we have the Lunar Tetrads, four consecutive total lunar eclipses, all falling on Jewish Holy Feast days along with eclipses of the sun (cf. Joel 2:28-32; Acts 2:17-21)! The last blood moon on September 28, 2015 of the Tetrads is also a “super moon,” falls on the Feast of Tabernacles, and is the start of a Jubilee year. This is a statistical impossibility! Clearly, the Divine hand is in this.

The Shmita year was proclaimed on Rosh Hashanah, the first day of the Jewish year with 360 days in their year. Rosh Hashanah falls on the Hebrew calendar dates of Tishri 1,2, or September 24-26 at sundown, 2014. It marked the beginning of the Shmita year and Rosh Hashanah, September 13-15, 2015 at sundown, ends the Shmita year and the New Year starts over. Year 1 of the new Shmita cycle runs concurrently with the Jubilee year.

Keep in mind that this year, 2015, is a Shmita year according to the Hebrew calendar. How can we know if they are right? Well, firstly, all Shmita years are divisible by 7 (God’s perfect number) with no remainders. 2015 is the Hebrew year 5775, divided by 7, we get 825; going back seven years brings us to 2008 or 5768, divide it by 7, we get 824 with no remainders; going back again seven years brings us to 2001 or 5761, divide it by 7 and we get 823 with no remainders. (e.g. 2016 is the Hebrew year 5777 divided by 7 = 825.285714286; it is not a Shmita year).

Secondly, going back to June 7, 1967, the year Israel captured Jerusalem, 1966-67, or 5727 on the Hebrew calendar was a Jubilee year and Jerusalem was restored to Israel. Going back further, we have the Balfour Declaration in 1917, the Hebrew year 5678. It too was a Jubilee year – 5678+49=5727+49=5776, which is 2015-16! The Jubilee years are correct. Therefore, let the facts inform us whether the year functions as a Shmita or Jubilee year. Furthermore, since 1967 of 49 Jewish years multiplied by 360 days in their year = 17,640 days, brings us to exactly September 23, 2015, (sundown and into September 24^th) the Day of Atonement, Tishri 10, and the start of the new Jubilee or 50^th year in 2015-16! What incredible precision!

The Jubilee year is a proclamation of liberty for the captives (Isa 61:1-4. It is a blessing to the obedient, restoration, cancellation of debts, slaves set free, but it also brings with it judgment for disobedience (Lev 26:14-17). 2015-16 being a Jubilee year, it can bring deliverance to the redeemed and Yahweh’s judgment upon the nations for the “controversy of Zion” (cf. Isa 34:8 35:4; Isa 63:2-4). We witness today how the Gentile nations want to divide the land of Israel, divide Jerusalem, and when they do, it will bring forth God’s  judgment, His vengeance against them (Joel 3:1,2). The vengeance of God encompasses the year of Jubilee with its blessings, restoration, liberty and judgments all rolled in one!

According to the Jewish Historian Eusebius, Christ’s proclamation from Isa 61:1, stopping at mid-sentence in verse 2 was a Jubilee proclamation (Luke 4:18-21). The “The kingdoms of this world are become the kingdoms of our Lord, and of his Christ” is the great Jubilee proclamation (Rev 11:15) and the fulfillment of Isa 61:2b! God has a timeline for the restitution of all things, and His timeline includes the Gentile nations.  Let us, therefore, keep watch for we know not which day or which hour our Lord will return, but we do know that not only are we in the season, but that it is very, very near.

Lev 25

A reader writes: "I guess Shmita is a name the Jewish leaders  (or authors of their Torah) gave to the day of release.   I see that every 7 years is the Shmita year and at the end of 7 Shmitas is the year of Jubilee.   I follow you in saying Shmita has to do with judgment,   and for this reason significant affairs in the Israeli Commonwealth are designated to be considered of Shmita importance.   And if that thinking is OK  then I can see how 1917-l8 could be considered a Shmita year.   Then, adding 50 yrs to that you come up with another Shmita --the 1967 War.   Add 50 to 1967 and we get 2017  and yet you say 2015 (according to the Hebrew calendar) is a Shmita year.   It seems to me that you (they) are making dates and events conveniently fit, even if they are a few years off.    And as you mention 5768   and 5727 and 5776  I get lost."

My reply: Shmita is the Hebrew word for release.

5678 is 1917-18

5727 is 1966-67

5768 is 2007-8

5776 is 2014-15

On our calendar it is simply 1918, 1967, 2008, 2015. I understand this can get confusing since the Jewish New Year falls from September to September and encompasses two different years on the Gregorian calendar.

The New Year on the Hebrew calendar begins from September 2015 to September 2016. Again, this can get confusing because we don't have a partial year going into another year making it a whole year. Our calendar has one New Year, year. The Jubilee year runs the same way. The dates 1966-67, are the one complete Hebrew year, 5727.

By adding together seven cycles of seven years, we count a total of 49 years. See Lev 25:8-11. The Jubilee ends with the completion of the Shmita year, and the cycle of seven sevens starts over. This brings us to 2015-2016, the Hebrew year being 5776, September 2015 to September 2016. We are to add 49 years at the completion of the seven cycles of Shmita, which is when the Jubilee begins, into the 50th year, not the completion of it.

25:55  All the details of the law and the way in which Israel were to observe them – foe example how to deal with slaves at the year of release – was to tech one thing. Namely that Israel had been slaves and God had redeemed them from slavery in Egypt.

25:5    The way in which Israel were not to eat that which grew during the year of release is similar to the way Israel were unable to gather manna on the sabbath day in the wilderness. On both occasions God had made provision beforehand.

25:10    The “liberty” spoken of will be a consequence of the resurrection. However there is a foretaste of that now. Paul – Gal 5:1– talks of “liberty” for those who are in Christ. That is liberty from the being bound by sin.

25:39-43 Notice that the way a “brother” is to be treated, even when he is indebted to another, is a consequence of the fact that God saved Israel out of Egypt. This should teach us as to why we should treat our fellow believers, whatever their circumstances, well.

Leviticus 25:1-4,18-22  Israelites were to sow seed and tend their vines in faith for six years (v.3).  Every 7^thyear was to be “a Sabbath of rest” for the land and for the vines (v.4). If the Israelites asked the question, ‘What shall we eat?’ (v.20).  Blessings from the LORD provided for them.  In the 6^th year the LORD would bless them with a huge crop yield that would be sufficient to sustain them for 3 years (v.21).  This blessing would sustain them through to the 8^th year when seed was sown again and into the 9^th year when until the new harvest was ready.

This was conditional on the Israelites obeying statutes and judgements of the LORD God (v.18-19). When Jesus was tempted he picks up this theme “It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.” (Matthew 4:4).  

Jesus also reminds us,“Take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed?

(For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things.

But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you. Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof.” (Matthew 6:31-34)

25:21The blessing of a f fruitful harvest preceding each year of release is but a foretaste of the continual blessing in the re-established kingdom of God on earth when the harvest will be so great each year that it will still be being gathered in when it is time to prepares the ground for the next year’s crop – Amos 9:13

25:8 here and through the rest of the instructions relating to the year of release and the jubilee we see that Israel were to do things. Each of the things that they did were to foreshadow the time when God’s kingdom will be on the earth. The implication is that over time the nation did not do those things consistently, the feasts and blessing fell into disuse.

We should be very thankful that establishing the kingdom is not left to us. Rather our Father will do all the thigs required to establish the kingdom despite that actions of men and women.

25:10 fifty days were to be counted between the firstfruits being offered – the resurrection of Jesus – and Pentecost – 23:15. That pattern is replicated on a larger scale – being 50 years now.

25:2-6  In the wilderness the nation had been observing the weekly sabbath and, form the way that the manna was provided, were assured that Yahweh was taking care of them.

But in the land the nation had to give the land an rest every seven years and trust that God would continue to provide for them. The year of release, every seven years, was designed to breed faith in the people.

JUBILATIONS!

I love the little pictures we get through the Bible that show us glimpses of the kingdom of God. The laws describing the year of Jubilee are a great example of this. The year of Jubilee was a once in a lifetime event in the Jewish calendar. It only came about once in every 50 years. In the same way the kingdom of God is a once in a lifetime event for us. We spend all our lives preparing for it, then either at the time Jesus returns or at the resurrection, we will enter into the Jubilee that God has planned for us.

The year of Jubilee begins at the sound of the trumpet. “Then sound the trumpet everywhere on the tenth day of the seventh month; on the Day of Atonement sound the trumpet throughout your land.” (Lev 25:9). It is also the sound of the trumpet that ushers in the resurrection and the kingdom of God. (1Thess 4:16).

The Jubilee year was also a time of freedom. “Consecrate the fiftieth year and proclaim liberty throughout the land to all its inhabitants.” (Lev 25:10). It is when God’s jubilee in the kingdom of God begins that we will be granted complete freedom from sin, freedom from the burdens of mortal life as death is swallowed up in victory.

Let us build up a picture in our minds that places us in God’s kingdom, rejoicing in the Jubilee that we will share with him.

135 v.14 - Judgement, we are told here and elsewhere, involves God repenting himself - repenting himself of what he ought to do to us because we are sinners and we are unworthy - but by his grace he counts us as righteous and therefore repents of the evil that we deserve to have done to us. For this we should be constantly grateful to him in prayer. Deut.32:36, 1Chr.21:15, Hos.11:8,9, Amos 7:3-6, Jonah 4:2.

Psalm 135 vs 8-12, in talking about the way that God delivered Israel from Egypt and gave them the land of Canaan, repeats a regular theme in Scripture - the way that Israel were delivered from Egypt is used many times. It is a most powerful evidence that God is in control - by contrast to the idols (vs15-18)

Psalm 136 Consider reading this Psalm with someone else. One reading the refrain 'for his mercy endureth forever' and the other reading the words preceding the refrain. In so doing you will see how the Psalmist is stating many of the ways in which God's mercies are seen.

The refrain is repeated so many times that we are almost embarrassed by it in its spoken form. Choruses are quite different when they are sung however. Many songs (especially modern ones) repeat the same words over and over and we find that quite acceptable, so let us overcome this feeling and dwell instead on the wonder and the mercy of our God by whose grace we are saved. It is the very act of praising, as is seen throughout this Psalm, that brings us to realise in humility the great act God has done for us in giving his Son that we might have access to His salvation by grace, for his mercy endureth for ever.

135:4 In speaking of Israel as a 'peculiar treasure' 5459 the Psalmist is echoing the description of the nation Exodus 19:5 where the same, rare, Hebrew word is used. Likewise we are a 'peculiar people' [1 Peter 2:9] with the same calling as the nation of Israel. The responsibilities, therefore, are great in our lives.

136:5 That God made the heavens by 'wisdom' or 'understanding' RV is echoed in Proverbs 3:19 and Job 39:26 implies that God makes the hawk fly by His wisdom. That 'wisdom' which God shows also conceived of the salvation that is available through faith in the risen Jesus. If we, in our wise foolishness think that the universe came into existence by accident then what do we think about the wisdom of salvation through Christ? Or is that, like it was to the Greeks, foolishness 1 Corinthians 1:18

135:8-12 In re stating what happened in Egypt the Psalmist is performing a very powerful reminder and reinforcing action. In remembering what God had done in the past he is reinforcing his conviction that his God is at work in his own life. Maybe we should do the same - reflect on the way that we know that God has worked to encourage us about the future.

136:13 'divided' and 'parts' is the same Hebrew word. (01504 / 01506) The only other place where 01506 is found is Genesis 15:17 where it is translated pieces. God entered into a covenant with Israel when they came through the Red Sea. The language here in the Psalm makes that point.

Ps. 135:13 reads: Thy name, O LORD, endureth for ever; and thy memorial, O LORD, throughout all generations (KJV).

The word memorial comes from the Hebrew word zeker. It means remembrance but it also means scent or fragrance.

The memory of smell is the most powerful and long-lasting form of memory. We might forget many things over the years, but the smell of something, even from early childhood, is powerfully evocative. Of all the five senses, smell is the most invisible. Sight, touch and taste have objective sensory awareness in the physical plane; hearing is a vibratory representation of something that can be expressed visually (e.g. words or musical notation). However, smell is difficult to quantify and to explain. We cannot see, feel, or taste a scent, and we can only describe it experimentally in simile (e.g. it smells like rotten eggs). Thus smell is an invisible but strong memory stimulus. And so, Yahweh, who is invisible, should be indelibly remembered in like manner throughout all generations.

The idea of scent or fragrance is extended to our worship of Yahweh. Under the Law, acceptable sacrifice rose as a sweet smelling savour. The true disciple of Christ is an acceptable sacrifice to Yahweh, and his conduct rises as a sweet smelling savour to Him. Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savour of his knowledge by us in every place. For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish: To the one we are the savour of death unto death; and to the other the savour of life unto life. And who is sufficient for these things? (KJV) (2 Cor. 2:14-16).

135:1 How is the ‘name of the Lord’ to be praised? Clearly it is not just the name Yahweh. It must be that which it represents which was shown to Moses (Exo 34:6 etc)

Psa 136 - This Psalm, like many others, traces Israel’s history from Egypt to the land. However it starts with creation :4-9 Coming out of Egypt :10-15 The wilderness journey :16-20 The entry into the land :21-22 and concludes with the redemption of Israel :23-24.

Psalm 135  Israel's God is compared with heathen gods and is seen as preeminent and praiseworthy.

Psalm 136  In this unusual song the first part of each verse was sung by one group ( or soloist ) and was answered by a choir singing "for His mercy endureth for ever" ( see Ezra 3:11)

135:12 and 136:21-22 confirm that the land of Israel was given as an inheritance by Yahweh to His people.  As the land was an inheritance to the people, so the people were an inheritance to Yahweh (135:4) (see also Isa 19:25, 47:6, Jer 16:18).

GIVE THANKS
 
When Paul wrote to Timothy he said that in the last days people would be ungrateful and without love  (2Tim 3:2-3).  When we look at the people in the world around us, we can see that this is quite true.  Blessings are poured out on mankind by God but it is all taken for granted and no-one even breathes a word of thanks.  Since we live in the world, it is inevitable that the ungrateful, unthankful attitude will rub off on us to some extent - and I think it has.
 
In examining my own life I can see that I also have begun to expect and anticipate the blessings God gives, to take them for granted and to forget to give thanks.
 
Psalm 136 is a wake up call to giving thanks and love to God.  It is jam packed full of reasons to give thanks and love to God, the most predominant of them being, "his love endures for ever," which is repeated 26 times, once in every verse of this Psalm.  Some of the other reasons may seem to be dated or only apply to Israel, yet there is no doubt that the events the Psalmist encourages us to give thanks for have had a profound effect on the faith of any of us who have taken the time to think about them.  We have also experienced similar miracles and seen the work of God and his mighty power at work in our lives, so we should give thanks for them.
 
So let us break out of the mould of ingratitude we have found ourselves in and give thanks!

Back in Psa 130:3,4 we noted what a life-saver forgiveness is. Now today, in Psa 130, we are constantly reminded in every verse how great the blessing of mercy is. God’s mercy is for ever.  We couldn’t live without it.

135:14  The Psalmist here quotes Deut 32:36. We should notice  that the whole of the Psalm is full of language about the deliverance from Egypt so a quotation from Deuteronomy fills in the picture of redemption.

136:2,3 ‘God of Gods’ and ‘Lord of Lords’ quotes Deut 10:17.  The Psalm is very much concerned with the deliverance from Egypt so quoting Deut 10 to speak of God’s majesty is most appropriate.

135:19-20  The mention of the house of Aaron and the house of Levi is not simply a repetition. The house of Aaron and the house of Levi had different responsibilities in tabernacle worship. The house of Aaron is a subset of the house of Levi and their service was more intimate with God.

136:11 In speaking of Israel being brought ‘from among them’ speaking of the deliverance of Israel from Egypt the Psalmist is highlighting that Israel were not simply removed from the land but that they were separated from them – a matter of fellowship. Sadly Israel, whilst in Egypt had started to imitate the Egyptians rather than remain a separate Godly nation.

The objects of worship were the work of men’s hands (135:15). Nothing has changed. Today, people still worship the things that mankind has made. Let us be careful not to, even subconsciously, worship material things. Yahweh will not tolerate any other gods (Exo 20:3). Material things will come and go, but Yahweh, and His promises, are forever.

135:15-17 The starkness of this description of the gods of the nations should make us realise the emptiness of the things that are not ‘of God’. It is not just Israel in the days of the Psalmist who were deceived by these empty idols. Such deceit is common to man.

Both Psalms 135 and 136 are thumbnail reminders of the greatness of Yahweh in the experience of Israel.

It is good to recapitulate the events of scripture for our learning, for building faith, and for generating hope (Rom 15:4).

In Psalm 136 each verse ends with: for his mercy endureth forever (KJV). It is good to be constantly reminded of Our Heavenly Father’s mercy. Without it we could never succeed. Let us, therefore generate a strong attitude of gratitude (Psa 100:4; Col 3:15).

Psa 135:14;Heb 10:30.

135:21 In describing God ‘which dwelleth at Zion’ we understand that this Psalm was written after David had brought the ark to Zion –2Sam 6

The hydrologic cycle is described in the Bible:

Psa 135:7;Jer 10:13;Job 36:27-29;Ecc 1:7;Isa 55:10;Job 26:8;Job 37:11. Water evaporates into the atmosphere, there is condensation into larger water droplets with electrical discharges, when the droplets are too   heavy to remain aloft there is precipitation; the recirculation of water is addressed as is the ability of clouds to hold large amounts of moisture. 

136:7-9  Here the Psalmist reflects upon creation.

Great lights                     Gen 1:16

Sun to rule by day            Gen 1:16

Moon to rule by night       Gen 1:16

136:18-19          Some might wonder how God’s mercy is seen in the destruction of the two kings Sihon and Og. However a little thought will show us why. Israel were to take control of the land of their inheritance. 38 years earlier they had failed to enter the land because of ‘unbelief’ Heb 3:19. They felt that they were unable to take the land. God’s deliverance of those two kings on the East of Jordan would provide them with the confidence to believe that they could take the land.

1. Psa 135:2,21 - "Ye that stand in the house of the Lord" perhaps has application to the future kingdom of God on earth with Jerusalem as the capital city.

2. Psa 135:3,13 - the Lord's name is "pleasant" - "Thy 'name'<8034>...and thy 'memorial'/'remembrance'<2143>" (Exo 3:14-15).

3. Psa 135:5,15-18 - "our Lord is above all gods" (Isa 36:13-21;37:17-20;2Kin 19:32-37).

4. Psa 135:6 - God's authority extends to the grave (Christ Rev 1:18).

5. Psa 135:7 - "He causeth  the vapours(<5387> means 'exalted one, prince, ruler, one lifted up, a rising mist, vapour', etc.) to ascend..."he bringeth the wind<7307> out of his treasuries<214>."

6. Psa 135:8-9 - judgment on Egypt (symbolic of sin, death and the flesh) in the deliverance of his people as in the former days (Isa 19:16-21;Joel 3:19-21).

7. Psa 135:12 - the land would be reconquered by a greater Joshua.

8. Psa 135:13 - in reference to God "for ever...and...throughout all generations" - future, present and past (Rev 1:4,8;11:17).

9. Psa 135:14 - "will judge his people" (when Christ returns there will be a resurrection and judgment will be delegated to the Son of God John 5:22,25,27). 

1. call to praise God - Psa 135:1-4;136:1-4.

2. God's power manifested in nature and creation - Psa 135:5-7;136:5-9.

3. God's power manifested in the exodus - Psa 135:8-11;136:10-20.

4. God gave them the land - Psa 135:12;136:21-22.

5. the living God contrasted with man made idols - Psa 135:13-18;136:23-25.

6. final call to worship - Psa 135:19-21;136:26.

1. Psalm 136 is a song of deliverance and is sometimes referred to as "the great Hallel" in distinction to Psalms 113-118 which were known as "the Hallel". They were sung in connection with the Feasts of the Lord.

2. the refrain of Psalm 136 "for his mercy endureth for ever" - a refrain that includes the future kingdom age.

135:19-21       The situation described here will only be seen when Israel turn to the Lord and have a new heart. It will be the way worship is conducted in the millennium when the temple which Ezekiel describes will be built.

Psa 136

“O GIVE thanks unto the LORD (Yahweh); for he is good: for his mercy endureth forever.”

Whatever may be said of Shakespeare, he understood the meaning of mercy. He wrote in The Merchant of Venice, “The quality of mercy is not strained. It falleth as the gentle rain from heaven upon the place beneath. It is twice blessed. It blesses him who gives and him who takes” (cf. Matt 5:7; James 2:13).

“Mercy” is the Hebrew word checed, # <2617>, and is a monumental theme in Scripture. Mercy is also translated as “good deed,” “kindness,” “lovingkindness,” “compassion,” and “pity.” It is first mentioned in Gen 19:16, “... the LORD being merciful unto him...” and is in reference to Lot and his family being led out of Sodom by two angels before its destruction.

The Biblical meaning of mercy is about being spared from danger, trouble, harm, or judgment (cf. Psa 4:1; 6:2; 9:13; 1Tim 1:12-13; Titus 3:5; Jude 1:21). It is the compassionate treatment of those who are in distress (cf. Luke 10:25-37). Grace is occasionally closely coupled with mercy (cf. Gen 19:19); grace being unmerited favour and mercy, the withholding of judgment (cf. James 2:13).

The prophet Isaiah tells us how we may obtain mercy. He writes in Isa 55:6-7, “Seek ye the LORD while he may be found, call ye upon him while he is near: Let the wicked forsake his way and the unrighteous man his thoughts: and let him return unto the LORD, and {then} he will have mercy upon him; and to our God, for he will abundantly pardon.”

In Luke 1:50, Scripture teaches us that “his mercy is on them that fear him from generation to generation.” Fear is # <5399>, phobeo from # <5401> phobos. .. “to be put in fear, be afraid...” Are we afraid of the consequences of our sins? Are we afraid of the penalty for not obeying the commandments of God (cf. Ecc 12:13-14)? If we have the attitude that repeated sin is OK because God will forgive us, then we are expressing a desire, and not a lack of contrition, which leads to repentance.

Each of the 26 verses in this Psalm reveals the incomparable aspects of God's kindness. Mercy is one of the reasons we have hope (Psa 31:9-19; Psa 130:7; Psa 147:11). We may not neglect it, take it for granted, or be ungrateful about it because ultimately God chooses the recipients of His mercy (Exo 33:19; Rom 9:15-18; 1Tim 1:12-16), and has revealed on what basis He will do so (cf. Isa 66:2). 

FACETS OF THE DIAMOND

Have you ever had to read Psa 136 aloud, and after the fourth repeat of "His love endures forever," wondered how you were going to change the expression for the next twenty two times?

The beautiful thing about the phrase "His love endures forever," are the varieties of meaning it can have depending on the inflection of your voice.

"HIS love endures forever." It's God's love that endures forever. Our own love can fail, but God's love will be constant toward us today and every day of our lives through eternity.

"His LOVE endures forever." It could easily have said His anger or His justice, but no, it is the compassionate love of God, His affection towards us, His mercy and grace, His forgiveness that will endure forever.

"His love ENDURES forever." His love is ongoing. His love is not something that will arrive at some time in the future, and then last forever - it endures now, and will last our whole lives through and beyond.

"His love endures FOREVER." And just how long is that? Think of the longest time you can, and double it, and double it again. There is no end to His love both now and in the future.

It is no wonder there are twenty six repetitions of "His love endures forever" in Psalm 136. We need all those reminders, and more, to begin to see the many facets in the diamond of God's love.

136:10-12        The deliverance from Egypt was possible because the God who was involved was the God who made the universe as has been shown in the previous verses 

Why did Israel cross the Red Sea?

(comment moved to Exodus 14)

136:4  In speaking of Israel as His “peculiar treasure” the Psalmist is drawing on Exo 19:5 where God describes Israel in the same way. (the Hebrew is identical in both places).

Psalm 135:13-14 shows how God's name became associated with the great salvation He effected for the people of Israel, so that in hearing of His great works, the Gentile people might seek to serve Him too. In the days before social media, TV, the internet, radio or newspapers, the fame of God's name still needed to spread somehow through word of mouth, and it was these great events that made that happen.

Psalm 136

It is clear from the first three verses that this Psalm is about giving thanks to God. There follows a list of twenty things to give thanks for, finishing off in v26 with a repeat of the call to give thanks. Now then; if I were to make a list of twenty things to thank God for, what would I put in that list? I wouldn't have thought of many of the things in this Psalm, that's for sure. And what order would I put them in? I think giving thanks for food would be near the top of my list but where does it come in this list? In fact, does the writer of the Psalm list anything that is completely personal to him?

What are we being taught by this Psalm? Perhaps that God wants us to understand His work deeply and to praise Him for those things that are truly His handiwork. Yes, we might also thank Him for the things that from our own self absorbed perspective seem important, but we should also take the time to understand His great works throughout history and thank Him for those things that happened long ago or that happen outside our immediate daily experience.

136:2   There is a contrast here with those who stand in the house of God and the man in Jesus’ parable – Luke 18:11 – who stood and justified himself. The ones who truly stand in God’s presence will be those who have humbled themselves like the sinner in the same parable – Luke 18:13

135:2    There  is a contrast here between the faithful who stand in the courts of the Lord and the Pharisees who stood to justify themselves – Luke 18:11 -  and be seen of men.  What is our focus when we meet with fellow worshippers?

136:23  That God remembered the low estate of Israel is found on the lips of Mary – Luke 1:48– when she is told that she will bear Messiah.

REPETITION

I was imagining Psalm 136 being sung at the temple service. I could picture the Levite choir standing in their positions and leading the psalm. "Give thanks to the LORD , for he is good," they would sing. Then I imagine the whole congregation joining in, a loud shout, a song heard from everywhere in the temple, "His love endures for ever!" (Psa 136:1.

The refrain of "His love endures for ever," is repeated twenty-six times through this song. Picture yourself in the congregation singing it.  Once you have sung "His love endures for ever" twenty-six times, you will really start to know it! Yet as we read it (or as I read it) we all too often skim read over the refrain, missing out on the impact that the constant refrain should impress on us. "His love endures for ever." If you are anything like me, you will have read the interesting bits and skipped over many of the "His love endures for ever" bits.

Read it again now. Say it out loud - especially the refrain. Picture yourself in the crowd and sing it, shout it, let the whole world know, as God intended it to be sung. This is a loud psalm because it contains one of the most important messages in the Bible: "His love endures for ever."
 

BECOME WHAT YOU WORSHIP

We become like what we worship. This is what the psalmist said, "The idols of the nations are silver and gold, made by the hands of men. They have mouths but they cannot speak, eyes but they cannot see; they have ears but they cannot hear, nor is there any breath in their mouths. Those who make them will be like them, and so will all who trust in them." (Psa 135:15-18).

The psalmist described an idol made in the image of a person. But as a piece of wood or stone, it is stiff and solid, with no senses, just like a corpse. Those who make them and trust in them will be like them.

Idols today are often people, possessions, money or fantasy. In a world that looks to reality stars, Hollywood actors, or musicians, as their idols, the scary reality is that many people become like them with loose morals, sexual perversions, humanistic and ungodly ideals.

We become like what we worship because what we worship is what we think about and obsess over all the time. So let's make sure that we are worshipping the LORD our God. Praise is a great way to start. Focus on Jesus and we will become more like him. He lives for ever. If we become like him in our life, we will also live like him.
 

136:1    “for His mercy endureth forever” is a refrain after each statement in the Psalm. Have we considered, when reading this Psalm aloud, dividing the readings between one reading the statement with the audience responding with the repeated refrain?

135:7 This is one of the many places in scripture where we learn that God is in control of the weather systems of the world. It is interesting to note that in the next verse the deliverance from Egypt is mention. A time when God intervened in the weather systems.

136:5-21 there are a range of things that the Psalmist says that Yahweh has done. They start with specific  acts of creation as recorded in Genesis and pass on to the deliverance of Israel out of Egypt and their possession of the land of Canaan. All these events are presented a literal events. It is as certain that Yahweh created the world as describes as it is that he delivered Israel out of Egypt. Doubt the literality of the creation account and one has no basis for accepting the literality of the deliverance from Egypt.

135:4 the “peculiar treasure” is something special to God. A concept found elsewhere in scripture. The encouraging thing for us that we can be part of that special treasure (1Pet 2:9). The people that fall into that category are those whose focus is in talking about Him (Mal 3:16-17)

135:15-18 the words here are typical of many places in the Old Testament which speak of idols. In fact thee verses match what we read in Psa 115:4-8

Why are they repeated? We might ask. The reason is quite clear and simple, it seems. Human nature is such that it returns time and time again to those things which are “no gods”. We need to be reminded of this time and time again.

136:5Late in the Psalm the various details of God’s deliverance of Israel from Egypt can be read, punctuated with “for His mercy endureth forever”. But notice the Psalmist starts by speaking of God “made the heavens”. He is the creator, first and foremost. That is why He was able to do all the things spoken of in the Psalm.

v. 10 - This concept of speaking in parables so that only the enlightened should understand and be saved should really keep us on our toes. Here we have one of the most direct teachings that tells us that serious study is required of us - that we might discover the depth of God's word in the days that are granted to us, each to our own ability. But we are never in a position to shirk this responsibility. ch.10:21-23, Ps.25:14, Rom.16:25, 1Cor.2:7-11, Eph.3:3-9

v.19 Here is a list of the occasions when we are told that His family members came to see him. Matthew 12:46, Mark 3:32, Here, John 2:12. It is only in John that there is no indication of displeasure amongst them. The unbelief of his family must have been a great sorrow to Jesus - only removed at the time of his death when his mother was at the foot of the cross and after his resurrection when he appeared to James 1 Corinthians 15:7. This experience of Jesus should help us to put into perspective our own families reactions - or lack of response to the message of salvation.

8:3 Chuza, the wife of Herod's steward may well have been the route through which a greeting could be sent to Philippi from Cesar's household (Philippians 4:22)

:10 We must be careful lest we think that Jesus told parables so that everyone could understand his simple message. Parables were told to separate out the 'sheep' from the 'goats'. Those who wanted to understand had to think carefully about his words and reflect on Scripture.

V.47  The woman realized that she had not escaped notice. "God's eyes are open to all the ways of men." Jer 32:19, Heb 4:13  She declared in front of all the people. Faith concealed must become faith revealed. By coming forward she strengthened her faith, for the benefit of others, and for the glory of God. 

8:1 Jesus has only just called the disciples to be with him (6:13-16) so now, in preparation for the task of preaching and healing which they would have to undertake (Mark 6:7)  Jesus shows them how to do the work.

V.2 The name Mary (Gr. Maria) is equivalent to the Hebrew name Miriam which means bitter or rebellious. Mary is mentioned seven times in the New Testament.  Five of them were involved directly with Jesus, and two were involved with the early ecclesia. 

 Those involved with Jesus were:
-His mother
-Mary Magdalene (v.2).
-Mary of Bethany, sister of Martha and Lazarus (John 11:1).
-Mary, the mother of James (Mark 15:40).
-Mary, the wife of Cleopas (John 19:25).
 
Those involved with the ecclesia were:
-Mary, the mother of John Mark (Acts 12:12).
-Mary from Rome (Rom 16:6).

V.18 "Take care therefore, how you listen"

What a lesson for all.

Contrast the instructions of Jesus with regard to the healing of Legion, a Gentile, to that of Jairus' daughter, a Jew.  Jesus told Legion to return home and broadcast the miracle (v.39).  On the other hand, He told Jairus and his wife to keep quiet (v.56).

8:41  Jairus – a ruler of the synagogue – probably was among the ‘elders – 7:3 – who wanted Jesus to heal the centurion’s servant.

v 18 listening has to do with finding out the meaning of God's word v 8-11, with putting into practice what we learn from God's word v 21 / shining forth as a light v 16,17 / growth of faith v 25 / being transformed into one's "right mind" (the mind of Christ) v 35, & ultimately being cured of mortality v 48 & raised from the dead v 54 when we hear the trumpet & the voice of the Lord.

8:2 Mary Magdalene probably is the woman who ‘was a sinner’ in Luke 7:37.

V.25 "Where is your faith" May Christ never have to say to any one of us  "O ye of little faith, wherefore did ye doubt?"

8:8     The hundredfold increase in the harvest draws on Isaac’s experience – Gen 26:12

8:15 Hearing and keeping the ‘word’ is like ‘hearing’ and ‘doing’ that James speaks of – James 1:22

Joanna was one of the women who supported Jesus by her own means (v.3). Her means would have come through her husband Chuza. Chuza was the manager of Herod Antipas' household. And so, money from Herod indirectly supported Jesus. How ironic this is as it was Herod who killed John (Luke 8:9) and threatened to kill Jesus (Luke 13:31). Jesus finally met his benefactor during His trial (Luke 23:6-12).

Jairus came to Jesus pleading for Him to accompany him home to help his dying daughter (v.41). Jesus agreed but was interrupted by the woman who had been subject to bleeding for twelve years. Jesus healed the woman (v.48). However, during the delay in healing the woman, Jairus' daughter had died. Imagine the grief of Jairus. He might have thought: If only Jesus had attended to my daughter right away she would have been saved. Subsequently, we know that the Lord brought the little girl back from the dead (vs.54,55). Jesus showed that He possessed the power of His Father (John 3:34). The lesson for Jairus, and the onlookers, was in the parallel experiences of the healed woman and Jairus' daughter. Jairus, a ruler of the synagogue, who represented the Law, would have banned the woman from attending worship because she was unclean. She had been spiritually dead for twelve years. Jairus' daughter of twelve years was now physically dead. The Lord Jesus, who fulfilled the Law, was able to make the woman physically and spiritually clean; and was able to resuscitate Jairus' daughter. Jesus gives life where the Law cannot (John 14:6).

v 1 First Principles>Kingdom of God>Gospel concerns God's Kingdom
The Gospel preached by Jesus and the Apostles concerns the Kingdom of God.
1. Examples of teaching concerning the Kingdom of God
Matt 4:23, Mark 1:14, Luke 8:1, Acts 8:12, Acts 19:8, Acts 20:25, Acts 28:31
For more about the Gospel concerning God's Kingdom, go to Matt 4:23

8:24 In stilling the storm before the terrified disciples we see Jesus actually performing the work of God as outlined, for example, in Psa 65:7

8:29  The way in which this demented man was driven into the wilderness contrasts Luke 4:1. The wilderness for this man was his destruction whilst for Jesus it provided an environment in which he could resist temptation. How do we fare in the wilderness of life?

8:49  Maybe the ruler of the synagogue was frustrated that Jesus spent time healing the woman. Surely, he might have thought, he could have just allowed the woman to touch in and move on, after all it is my child that is critically ill. However such thoughts would be purely selfish.  Of course we do not know what the ruler was thinking but we can reflect on how we might have  felt, especially when we are told by our servants that our child was dead.

Matt 13; Mark 4; Luke 8

These three Gospel accounts on the Parable of the Sower use a different closing admonition to which we ought to pay close attention:

Matt 13:9 – “Who hath ears to hear, let him hear.”

Mark 4:24 – “And he (Jesus) said unto them, Take heed what ye hear…”

Luke 8:18– “Take heed therefore how ye hear…”

“Let him hear” – The human ear can only pick up one voice to be able to actually listen to it and understand it. A combination of different frequencies of sound is what Scientists call, “white noise.” White noise describes this combination. If we read the Bible in a room full of distracting noises, we simply will not “hear” what God is saying to us.

“Take heed what ye hear” God in times past spoke through angels, audible voice, prophets, a donkey, in visions and dreams, but “hath in these last days spoken unto us by his Son…”(Heb 1:1-2). God said: “This is my beloved Son: hear him” (Mark 9:7). Jesus speaks to us through the written Word. In light of this, we must pay close attention to what Jesus says, not other denominational church leaders and preachers with their cacophony of voices (see Acts 17:11). No matter how often they may wave the Bible up into the air, if what they say does not line up with the Word, you are in the wrong place!

“How ye hear” The human ear is so designed that it can hear more sound vibrations from the front than from behind. The apostle Paul wrote of those who would turn their ears and listen to “fables” (2Tim 4:4; cf. Deut 30:17).

In view of the solemn responsibilities to listen, understand, and obey what the Lord says, it is vitally important to give our full attention to the Bible with utmost diligence and intensity.

Summary Of Luke

8:1-3      Jesus ministered to by a number of women – including Mary – the woman of the previous chapter

8:4-18    Parable of the Sower

8:19-21  Jesus is told his mother and brothers wanted to speak with him

8:22-25  Jesus by a Miracle (number 7) stills storm at sea after being asleep in the boat

8:26-37  Miracle 8 Healing Legion

8:37-39  Legion wanted to be with Jesus – his fellow countrymen wanted Jesus to leave. Jesus commanded the man to remain and speak of God’s goodness to him

8:40       Jesus returned across the Sea of Galilee

8:41-46  Miracles Healing of Jairus’ daughter and woman with issue of blood

                     :43-48 Miracle 9 – in the narrative about Jairus’ daughter – the woman with the issue of blood 12 years

                     :55 Miracle 10 Jairus’ daughter raised from the dead

Summary Of Luke

9:1-6        12 disciples given power to heal

9:7-9        Herod – who had already killed John Baptist – perplexed about Jesus

9:10         Disciples return and they, with Jesus, go the Bethsaida

9:11-17    Feeding of the 5,000

9:18         Jesus praying alone

9:18-22    Jesus asks disciples “Who am I?” Peter says “The Christ”. Jesus told the disciples he would be killed

9:23-26    You must take up your cross and follow me

9:27         Some of you will see the kingdom of God before your death

9:28-36    About 8 days later the transfiguration

9:37-42    The next days Jesus Miracle 11 Jesus healed the son with the unclean spirit

9:43-45    The multitude amazed. Jesus told the disciple she would be delivered to the hands of men. But the disciples did not understand.

9:46-48    Disciples argue about which of them was to be the greatest

9:49-50    Disciples reproved for commanding those performing miracles to stop

9:51-56    Jesus set his face to go to Jerusalem, was not received by some, disciples want to call fire down upon them but are reproved

9:57-42    Some would follow Jesus and are challenged by what Jesus expects of them

Matthew 13, Mark 4, and Luke 8

The parables of the sower and the tares show some of the prophecies of Jesus, foretells some of the mercies of God, and warns us. These parables are a prophecy of Jesus' ministry and the judgment.

Jesus prophesized that people will hear but not understand, that of the four types of listeners only one will understand, an enemy will sow bad seed after Jesus, the harvest will occur only after the wheat is mature, the angels will be the harvesters, the tares will be destroyed, and the righteous will shine forth as the sun.

Jesus explained some of explicit mercies of God in that God: provided the seed and the sower, sowed the good seed on good and bad soil alike, will defer the harvest until the wheat matures, will provide the angels to perform the harvest and not us, will separate the tares from the wheat, and will provide separate places for the harvested wheat and the tares. Implicitly God's mercies include His: provision of a plan for salvation at the time of creation, provision of a earth with the earth and good environment for the sowing and growing of the wheat, provision of John the Baptist to plow the fields before sowing, and so on.

Jesus warned us to be the good soil so that we hear and understand God's word, that there will be an enemy sowing bad seed, and that we don't want to listen to the bad seed and end up like the tares and be thrown into the fire.

8:16-18       Jesus’ parable and conclusion about how we hear follows on and is related to the parable of the sower. We may be able to hide what sort of seed we are. But God knows. 

8:25 The wonderment “what manner of man” was Jesus is used by Peter 22Pet 3:11 – to cause us to think about the sort of person we should be if we aspire to following Jesus.

8:14   The imagery of the thorns growing and choking the word is most apt. We can identify clearly with this if we consider the growth of weeds in a garden. Initially they appear but have little effect but eventually pose such a problem that we almost despair of removing them, if they have been left untended.  Likewise the influence of the sort of cares that choke the word of God in our lives as so insignificant initially that we might ignore them, only to find that they have become unmanageable by the time we feel the need to do something about them.

8:3  Because Chuza’s wife spent time following and listening to Jesus we can conclude that Herod would have been very well informed about what Jesus was doing. This doubtless explains why Herod wanted to see a miracle performed by Jesus – Luke 23:8.

8:41   The ruler is named. This would be of little value unless he was known to those who read Luke’s gospel account, implying that Mark’s account was written quite soon after Jesus’ death and resurrection

When it comes to listening its worth looking at Samuel for and example. 1Sam 9:15 Now Yahweh had told Samuel in his ear a day before Saul came,

The words are better translated Yahweh revealed Samuels ear, it gives the idea of pulling Samuels hair to one side in order to speak in his ear.

It was an intimate friendship where secrets and personal conversation took place.

In 1Sam 8:21 we see that Samuel rehearsed their words in the ears of Yahweh Samuel then also spoke to God, and the idea of rehearsing has some lovely ideas of practising or preparing, it was a two-way conversation between Samuel and his God. And the name Samuel does not simply mean asked of God but rather being in the passive tense means ASKING of God, Samuel was constantly asking of God.

The lord Jesus Christ set the best example of this close friendship Isa 50:4-5

8:40     we should notice the marked contrast in the behaviour of the people consequent on Legion speaking about Jesus. They were “afraid” at the time of the miracle but ow they are waiting for him. There was value in Jesus not allowing Legion to leave the area with him. We might find ourselves in environments which we feel are challenging. Legion shows that such circumstances are not necessarily fruitless.

8:44 the woman’s “faith was not a vague belief. Rather it was a conviction that Jesus was the Messiah and that the prophecy of Mal 4:2 spoke of him and what could be achieved by toughing the border of his garment.

8:43 The woman represents Judah and Jerusalem as depicted in Lamentations. She had an “issue of blood” and Jerusalem is described “as a menstruous woman” (Lam. 1:17). Jeremiah says of the people, “that men could not touch their garments” (Lam. 4:14) yet the woman “touched the border of his garment” (Lk. 8:44). Christ called the woman “Daughter” (Lk. 8:48), a term repeatedly used in Lamentations, “the daughter of Zion” (Lam. 1:6), “the daughter of Judah,” (Lam. 1:15) (see also: Lam. 2:1,2,4,5,8,10,11,13,15,18; 3:48; 4:3,6,10,22). 

8:44 the woman’s “faith was not a vague belief. Rather it was a conviction that Jesus was the Messiah and that the prophecy ofMal 4:2 spoke of him and what could be achieved by toughing the border of his garment.

8:41, 13:14 The response of the “ruler of the synagogue” – Jairus - contrasts markedly the response of a later  “ruler of the synagogue”  – Luke 13:14. The status of the ruler was no guarantee of as faithful response to Jesus. We ought not to regard individuals on the basis of their status. Rather we should recognise the attitude held towards Jesus.

Luke 8:18

“Take heed therefore how ye hear: for whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that which he seemeth to have.”

This verse is not about a Robin Hood in reverse: taking from the rich and giving to the rich. It is a test of faith (cf. vv. 1-17). Stewardship is a fundamental Biblical principle, and we must prove ourselves to be faithful stewards (1Cor 4:2). The more faith we have, the more works we will produce and with it comes greater rewards. On the other hand, those lacking in faith will lack in works. These are the have nots, and their works without the faith is futile (James 2:14-26; cf. Matt 13:12; Mark 4:25).

“In Kurdistan and Assyria often a landlord divides his fields among his tenants to cultivate for him. The landlord provides the seed and equipment when necessary. In September, when the harvest is over, the wheat is divided into one-fifth for the landlord and four-fifths for his tenants. In case a tenant has not taken good care of his land and crops have been poor, the landlord takes all of the wheat his tenant has produced for his share and seed which he loaned. Then he turns the wheat and land over to another tenant who has been more faithful and successful in cultivating the land.”

A KEY TO THE ORIGINAL GOSPELS, George M. Lamsa, p. 95

(cf. Parable of the Talents, Matt 25:14-30).

8:44 The woman, it seems, understood that Messiah would be able to heal if the “border” of his garment was touched. The prophet - Mal 4:2– said as much for the word translated “wings” in the prophet is elsewhere translated as “skit” meaning the edge r border – Ruth 3:9

8:2,3  women who had been healed ... Joanna, the wife of Chuza, Herod's household manager

Here is an unlikely disciple - the wife of Herod's key administrator. Could it be that John the Baptist while in Herod's prison became known to Joanna through Chuza her husband? Joanna may have even gained personal access to John in prison and been thoroughly impressed with the man and his message. She may have had some illness that needed healing (v2) and thus had an extra incentive to seek Jesus out in order to be healed as well as to then receive  his message of the kingdom.

We should be careful not to judge who will respond to our preaching - God can call anyone, even aristocrats who are connected to the enemies of the gospel. 

8:4-15 The Parable of the Sower

The Parable of the Sower could just as easily be titled the Parable of the Soils. Notice that it is all about our relationship with God

1. Compacted soil: People hear the word of God and dismiss it without really thinking about - religion is for weak-minded people. God is  a man-made invention.

2. Rocky soil: Enthusiastic at first but their picture of God is that He would/should insulate the believer from trials that other people experience. They lose their trust in God. It is just too hard especially when you expected it to be more privileged.

3. Thorny soil: Enthusiastic at first but seduced by the time and mind consuming allurements of this life that sap spiritual growth - the relationship with God withers and dies.

4. Good soil: These people realise that a relationship with God requires self-examination and effort - but they see the eternal value of it.

One way of appreciating the relationship aspect of the parable is to tie it to a more obvious relationship - marriage.

1. Compacted soil: People  who are not suited to marriage because of their self-centred lives and domineering ways. Marriage for them, if it happens at all, is quickly followed by divorce. They blame the other person. 

2. Rocky soil: These are people who hear the "for better" part of their vows but not the "for worse" part. Their fairy tale picture of marriage is overwhelmed by harsh realities such as family illness, death of loved ones, loss of employment, business setbacks, disagreements, and so on. They are disillusioned.

3. Thorny soil: These people crowd out their marriage relationship with chasing careers, money, pleasure or worries. They take their marriage for granted and soon find that they are strangers within their marriages. They may be rich and busy, but live in an empty and tired marriage. 

4. Good soil: These people spend time with their spouse even if it means that other pursuits have to be put aside. They deal with trials and make certain that other activities that compete with their time and energy are managed carefully. Their marriage is a priority.

8:44 Up to this point Jesus’ it appeared, was in control of who he healed. He touched or spoke and healing took place instantly. The woman is different. Jesus said nothing and did nothing but the woman was healed. Though clearly the healing impacted on Jesus for he knew that there was a difference between the casual touch with people in a crowd and the purposeful touch of the woman.