Comments for March 19

v.2 - It seemed that the vow involved a ritual part of a practical giving to the Lord. Jacob's vow in Gen.28:20-22 involves him giving a tenth part of everything to God. If you make the vow, it must be kept up - Deut.23:21-23, Ecc.5:4,5. Vows had another aspect though - in the same way as a covenant, they were two-way. God vowed as well. Consider these vows - each starts with "If ..." - Num.21:2, Jud.11:30, 1Sam.1:11.

A summary of the different vows in the chapter

1 - 2 He that makes a singular vow must be the Lord's
3 - 8 The estimation of the person
9 - 13 of a beast given by vow
14 - 15 of a house
16 - 27 of a field, and the redemption thereof
28 - 29 No devoted thing may be redeemed
30 - 34 The tithe may not be changed

27:3 - 8 It is interesting that the value of the vow that the person gives is determined by both the age and sex of the individual. Notice also the degree of difference between male and female changes through age. Between the ages of 5 and 20 the female is estimated at 50% of the male but in the other two groups she is estimated as 60% of the male. I don't know why this is.
27:9 - 10 That the vow should not be altered is caught in the language of Ecclesiastes 5:4 When thou vowest a vow unto God, defer not to pay it; for he hath no pleasure in fools: pay that which thou hast vowed. The vows of the field and its increase is a very practical way in which the Israelite could give to his God. The priests had no inheritance. They 'lived of the temple' to use Paul's words. The extent to which Israel were not willing to make vows affected the wellbeing of the priesthood. This has its counterpart in our lives today. We can dedicate ourselves to our God in service to our brethren and sisters. The extent to which we do this affects the well being of our brethren and sisters

v.14-25 Our houses, lands, cattle, and all our substance, must be used to the glory of God. It is acceptable to Him that a portion be given to support His worship, and to promote His cause.

:14 The fact that the priest was to put a value on the man's house when he had 'sanctified it to God' shows that when things are given to God it is only a gift when it actually costs us something. It would be all well and good saying that we had given something to God whilst we retained exclusive use of it. That would be no sacrifice. The giving has to be honest unlike Ananias and Sapphira who wanted to appear generous but in reality were selfish. [Acts 5]

:34 Again a final confirmation that the whole of Leviticus was given at Sinai before Israel commenced their journey toward the land of Canaan.

27:32 Passing under the rod is the same as counting or numbering the flock. Just as when the people were numbered a ransom had to be given (Exo 30:12) the same was true for the flocks.

V.3-8  Persons wishing to sanctify themselves could be redeemed by a money payment fixed by age, by the following scale.

Everyone could make a vow to the LORD regardless of age, gender, or wealth. Conditions were made to fit all classes which could be further adjusted by the priests, if necessary.
A vow represented a promise, a covenant, with the LORD and was expected to be kept (Deut 23:21. The LORD sets the example by keeping the covenants He has made (Deut 7:9, Psa 33:4, 1Cor 1:9).
We have voluntarily entered a covenant relationship with God through Christ.  The conditions of our life in Christ fit us as individuals according to the LORD's formula. Through our High Priest our position is constantly being adjusted.
The LORD is faithful in His commitment to us (1Cor 1:9, 2Thess 3:3). What is required, as under the Law, is our faith to keep our vow. (Rom 4:16, 2Tim 4:7, Heb 6:12).

Unclean beasts could be presented to the priest and could be redeemed (vs.11,27).  These unclean beasts were not animals prohibited under the Law such as pigs.  They were permitted animals which were spotted or marred in some way, rendering them unacceptable for sacrifice.

Just a suggestion! I wonder if the first few verses of this chapter Lev 27:1-8 could
  apply to Jephthah, and his vow to give his daughter to God Judg 11:29-40.
  God here gave Moses the means of redemption of persons vowed to God.

V.34 The laws contained in this book imposed a burdensome yoke.(Acts 15:10) They were also very instructive (Rom 10:4) They formed the necessary discipline of "a schoolmaster to Christ" Gal 3:24

27:17    The man who sanctified his field actually made a vow that he would give the product of that field to God.  The year of release marked the end of the period of the vow. Just like in our case. We commit ourselves to God all the days of our lives. This will be released at the year of release when we are conferred with immortality.

The priests under the Law had various rôles.  Here we see them as estimators of value as given to persons, animals, and objects.  The rôle of priests, in the Kingdom, will be to assist Jesus in governing.  They will also have to make judgements and estimations according to divine rule. The priests in the Kingdom, of course, will be men and women from the generations of history who have entered a covenant relationship with the Lord, and have been accepted to rule with Him (Rev 5:9,10).  

27:2-9 Whilst any could make a vow to give themselves to God Moses had the responsibility of valuing the offering – though the value was set by God. It was not for the individual to assess his value before God.

27:30 The idea of giving 10% of the produce of the land would not have been a problem to Israel if they had been faithful because we saw in yesterday’s chapter that God would bless them with enough to provide for them right into the following years.

Anything that a man of Israel has given to the LORD cannot be sold or retrieved. This property becomes holy to the LORD (v.28). The KJV uses the word devoted which is translated from the Hebrew cherem. Here the meaning is consecrated. Any acquisition made from the enemies of Israel, whether man or material, also becomes devoted to the LORD. However, in this case the word means appointed to destruction. Take the case of the Babylonish garment that Achan took (Josh 7:20,21). This was an accursed thing, and anyone taking it had to be killed (Josh 7:15). The accursed thing is translated from cherem. Saul sinned when he did not kill Agag nor the best captured animals (1Sam 15:9). These things had been devoted to the LORD for utter destruction. The phrases utterly destroy and destroyed utterly are translated from cherem. And so, any man ,who is an enemy of Israel, is devoted (cherem) to the LORD and must be destroyed (v.29).

27:13 The way that the law deals with ‘redeeming’ a vow is interesting. What it is saying is that God recognises that people might make a rash vow and then be unwilling to fulfil the vow. In that case there is to be a cost to the one who made the vow. In this case there is a 20% surcharge.

REGULATIONS CONVERNING VOWS AND OFFERINGS (27:1-34)

The final chapter of Leviticus deals in detail with vows and tithes, which had been mentioned only in a rather general manner elsewhere (Lev 7:16; Lev 22:18-23; Lev 23:38). A vow to God placed a person or property in a special consecrated relationship which stood outside the formal demands of the law. The daughter of Jephthah (Judg 11:30-31) and Samuel, the son of Hannah (1Sam 1:11), are instances of persons who were made votive offerings by others. Leviticus began with regulations concerning sanctuary offerings, and it is appropriate that it should conclude on the same theme.

Persons (27:1-8)

1-5. This section deals with the valuation of a male person who is offered under a vow to Yahweh. The standard of valuation is that of the sanctuary shekel (Lev 5:15), and a male in his majority was considered to be worth fifty shekels of silver (3). This money would be paid to the priests, and in later periods was used for the general maintenance of the sanctuary. Females who were vowed to divine service were appraised at thirty shekels, probably because they were physically less strong than healthy males and/or because they were available for less of the time (they were considered unholy for a period of time on a monthly basis, as is the manner of women). A similar scale applied to persons of both sexes whose age ranged from five to twenty years. The women would doubtless assist the priests in non-ceremonial duties connected with the sanctuary, and in addition would care for the more junior votaries.

6-8. The young male child dedicated in this manner to Yahweh's service was valued at five shekels and his female counterpart at three shekels. Such children would be taught how to assist the priests in various duties as long as the period of their vows lasted. Persons above the age of sixty were valued at fifteen shekels for a male and ten for a female. If the individual making the vow, whether for himself or for someone else, was too poor to pay anything, then the person being vowed was valued by the officiating priest at a lower and more realistic level in the expectation that the person involved would keep his or her vow. In Old Testament times vows were regarded as extremely serious acts (cp. Deut 23:21-23), and the precautions listed here were meant to dissuade overenthusiastic and unrealistic vows. Since the Torah did not contain legislation which prescribed vows, it was expected that someone who entered into that kind of voluntary relationship with God would complete whatever had been undertaken. Only those vows that conformed to the covenantal ethos would be acceptable to God. A wife's vow was invalid unless it was approved by her husband.

The lesson for us today is that we take very great care over our promises, and that we fulfil the obligation to carry through those promises, even if we lose out as a consequence of changed circumstances.

27:26 Israel needed to understand that there had to be a cost involved in giving things to God. As the first born was God’s anyway and had to be given to God it was hardly appropriate to then vow to give it to God. Giving it to God was already an obligation. It would be rather like us clamming that we have made a sacrifice when we are only doing what we should be doing anyway.

27:8 Israel were to give ‘according to their ability’. God does not expect more than His servants can give.  This injunction is the basis on which the first century believers gave. Acts 11:29

27:31-33        The Israelite was not to be selective in what he gave to God. His commitment was to give that which he had. Whilst the requirement here relates specifically to redeeming the principle applies in all aspects of our lives.  We cannot excuse ourselves from service because we feel that we are not as good at a task as another fellow believer.

27:32-33      Giving second best to God is totally unacceptable. Israel was warned about this with respect to the animals that they were to offer. The principle is true for us today. We cannot pick and choose what we will give to God. He must come first always. 

Did people have to be put to death?

"Notwithstanding no devoted thing, that a man shall devote unto the Lord of all that he hath, both of man and beast, and of the field of his possession, shall be sold or redeemed: every devoted thing is most holy unto the Lord.

None devoted, which shall be devoted of men, shall be redeemed; but shall surely be put to death."

This passage is hard to understand and appears to imply that devoted animals or people should be put to death. This is incorrect. It simply means that if a specific thing is devoted, God will not accept an exchange for it. So if you devote a sheep, that specific sheep is devoted, not another in exchange for it. The second part of the passage says that even the death of the animal or person is preferable to them being swapped. So essentially the point of the passage is that if you devote a living thing to God, it remains devoted to God for all of its life and cannot be exchanged or redeemed. The only thing that ends this is the finality of death.

27:2   The word “singular” <6381> is elsewhere translated “separate” – Num 6:2 so the man of this chapter is becoming a Nazarite.

27:8    The injunction given her at Sinai that a man should give according to his ability is restated to the new generation at the end of the wilderness journey. Deut 16:17

27:26 The injunction here about not thinking of the firstborn as theirs to give to God is a repeat of what Israel were told in Egypt – Exo 13:2– the firstborn already belonged to God – the price paid for Israel’s redemption.

27:8        giving according to ability is exactly what happened – Acts 11:29 – when there was a need in Judea. We are never expected to give more than we have the ability to give.

27:31  here and in:13,15 there is the provision to “redeem” something. But notice the redemption costs the one who is redeeming. This is to teach that there are consequences associated with redemption. Just as the way that Jesus redeemed us cost him.

Lev 27:2 - If a man chooses to make “a singular vow” to the LORD. This is a personal dedicated commitment to the Lord.  An example of this is the vow of a Nazarite (Num 6:2). This was a promise to the LORD to remain separate in some respect from corruption of the world around them.  If the vow concerned the herd or flock it could not be changed. The vow could not be changed and redeemed because the substituted animal was still holy to the LORD. (Lev 27:32-33).  The man still had to honour the singular vow, he made to the LORD.

Lessons for Us

We must avoid making commitments we don’t intend to keep. If we make the commitment through baptism, taking on the Name of the Lord Jesus Christ we have a responsibility to a life-long commitment to the LORD.  We must walk in a new way of life (Rom 6:4-12). Why? because by grace we “will be holy unto the LORD” (Lev 27:32). 

“But as he which hath called you is holy, so be ye holy in all manner of conversation; Because it is written, Be ye holy; for I am holy.” (1Pet 1:15-16)

It is a life long challenge to keep to the commitment to the Lord, avoiding the temptations to sin which can lead us away from the way to everlasting life.

27:10 Human nature being what it is the temptation, after making a vow or offering something to God, the offerer changes his mind and substitutes an inferior offering in the hope that no-one will notice. The God who sees everything will know. So if must be careful not to offer to God that which we later decide is more than we want to give – be it time, commitment or even money. Better to start with a small commitment and build up that commitment over time than make rash commitments that over time we will find we cannot keep.

27:10The behaviour of Ananias and Sapphira recorded in Acts 5:1-2 – they said one thing and did another. They were not obliged to do anything, any offering given in the right spirit would have been accepted. But rather they wanted to create an impression about themselves which did not reflect reality. Such is motivated by pride, not godly feelings. Maybe our fellow believers will never find out the truth of our motives. However the father knows even before we deceive our fellow believers. 

27:8 S suppose that there would be some in Israel who would claim that they could not pay what was required of them, claiming poverty. However the decision as to what they should give was not theirs. It remained with the priest.

We have a high priest who we serve. Are we in a positon to claim poverty when he asked us to serve him?

27:20-21 The way a field can be sanctified and then not redeemed and so passes to the priest is rather like our generosity. The man has not just lent the field to God. He has given it and does not expect a return on his gift. In like manner our generosity should not come with “strings attached”, that is that we give conditionally. Of course this does not mean that we cannot denote specific causes for our gifts. Rather we should not try to specify how our gifts can be used once given.

TEN PERCENT

Our devotion to the Lord needs to show in every area of our lives. It may be that we read the Bible and pray, but that also needs to show in the way we live, in our time given to the Lord, in our generosity and in our energy.

God’s requirement for Israel was this: “A tithe of everything from the land, whether grain from the soil or fruit from the trees, belongs to the Lord; it is holy to the Lord. Whoever would redeem any of their tithe must add a fifth of the value to it. Every tithe of the herd and flock – every tenth animal that passes under the shepherd’s rod – will be holy to the Lord.”

What would it look like for us to devote a tithe of everything to the Lord? Would it make a big difference to our finances if we gave a tithe? What would it do to our free time if we gave ten percent of our time to God? How much would our prayer lives change? How much more time would we have to read the Bible? How much more time would we have to spend caring for the needs of others?

Let us give God what he wants and make sure that it is the best that we can give.

140 v.4 - Is this our prayer - or are we so complacent with life that we feel protected by mans devices? Our 20th century existence is geared more and more towards insurance and assurances of our well-being and protection and security. But we are not secure and we are not protected by the machinations of man and we do well to remember that. Ps.17:8,9, 37:32-40, 71:4, Prov.18:5

Psalm 140 The evil man of this Psalm is not simply someone who happens to do evil things. He is one who plans evil and sets about achieving evil ends. In sharpening his tongue (v3) he calculates what to say. This is why the psalmist says (v4) 'purposed' to do evil.

Psalm 141 The linking of prayer with incense (v2) is seen elsewhere in Scripture (Luke 1:10 Rev 5:8 8:3 ) Reflecting on the incense we remember that it had to be carefully prepared according to God's instructions - so our prayers cannot be offered haphazardly. When Nadab and Abihu offered 'strange fire' (Num 26:61) died.

Psalm 142 The title of this Psalm tells us that it was written by David when he was fleeing from Saul - in the cave - despite being fearful of Saul and anxious about his future he took time out to instruct others - 1 Samuel 22:1-2 and Psalm 34:11-22 (this Psalm was written at this time - see the title)

141:2 - This represents a recognition on behalf of David that not all sacrifice is acceptable to God - clear from the very beginning when Cain's sacrifice was not acceptable. The state of heart is what makes our petitions agreeable to God. We know David achieved this state of heart, but I personally find great comfort in the fact that he still needed to make this kind of request of God.

141:3 the idea of keeping the door of our lips speaks to us about the importance of the way in which we speak. Solomon also [Ecclesiastes 5:2] says similar things. The tongue is a little member [James 3:5] yet it can get us into a terrible amount of trouble!

140:3 'The poison of asps is under their lips' is quoted Romans 3:13 and contrasts with Song of Solomon 4:11 where the bride's lips drop as an honeycomb. We have to decide whether we have poison or the honeycomb at our lips. We cannot have both.

141:3 In asking that God would 'keep the door of my lips' the Psalmist recognises the problems he has with his words. So should we. It is the cry of the wise man also (Ecclesiastes 5:2)

142:2 So when David was before Achish he 'poured out his complaint' - do we ever complain to God? Is it right to complain to God? Psalm 102 (title) is another occasion when a man complained. On both occasions the prayer was heard.

140:4 We might have thought that David, as king, would have been able to protect himself from the wicked – it is often thought that power and wealth is a buffer against problems. Clearly it is not.

141:5 The effect of the rebuke of the ‘righteous’ is interesting. It is seen by David as being like an anointing! How do we respond to the faithful rebuke of our brethren?

142:7 Notice that David’s desire for deliverance is not selfish  at all. He wants freedom so that he can praise God. How selfless are our prayers?

Psalm 141 This prayer of David asks for help in controlling the desires of the flesh.

REGULAR PRAYER AND PRAISE
 
"May my prayer be set before you like incense; may the lifting up of my hands be like the evening sacrifice."  (Psa 141:2)
 
These words of David should also set the tone for us in our daily worship of the LORD.
 
"May my prayer be set before you as incense."  The incense in the tabernacle was to be burnt in the holy place twice every day - once in the morning and once at twilight. (Exodus 30 v 8)  It was to rise before God as a beautiful smell, pleasing to him.  When we realise, as David shows us, that the regular burning of incense is the equivalent of prayer, we can also see that it is not a prayer of request and petition, but a prayer of praise and thanksgiving.  Our prayers of praise and thanks need to ascend to God regularly, morning and night at least.  May they be as incense as they rise to God.
 
"May the lifting up of my hands be like the evening sacrifice."  The difference between the morning and evening sacrifice was that the evening sacrifice had to remain on the altar all night.  The sacrifices were offered each day without fail.  Lifting the hands is an action done in blessing.  Jesus lifted his hands and blessed his disciples just before he ascended into heaven. (Luke 24:50)  We too should be sure to bless the LORD each evening and into the beginning of each day.  As another Psalm says, "Bless the LORD, O my soul, and forget not all his benefits." (Psa 103:2)
 
So let us bless the LORD and lift him up in thankful prayer regularly every day.

IN PRISON
 
David felt trapped.  He was stuck in a cave, hiding from Saul who was trying to take his life.  Everywhere he went David had been hunted and persecuted.  Even from among his own men, people were trying to get him to do wrong and sin against the LORD.  He describes it here like being in prison.  He says, "Set me free from my prison that I may praise your name." (Psa 142:7)
 
David is not alone.  We all have times when we feel imprisoned, restricted and hemmed in.  Time pressures, family commitments, pressure from work, study, or even from church, can imprison us so that we feel unable to act freely in the way we would like to.
 
David's prison prevented him from praising the name of the LORD.  Our prisons may also be restricting our ability to praise the LORD, to pray to him, to study his word or to serve him in the way we believe we should, and this makes us feel the need to be set free from the restrictions we have.  But before we pray this prayer ourselves, let us make sure that our motive is not just freedom, but rather a true desire to give glory to God.  "Set me free from my prison, that I may praise your name."

Psa 142:2,3 speaks of David’s ability to pour out his heart to God.  He knew the Lord would listen to him, and understand him, so he told God everything. So can we, but we must remember to Whom we are talking.  In every prayer of-course we must be polite, and respectful. He IS the Lord of the whole earth.

140:10              The ‘poor’ whose cause the Lord maintains are more accurately the ‘needy’ as the RV shows.

142       This Psalm and Psa 57 are both speaking of the same time. Therefore we might expect to find links between the two.

140:3  In using the poetic language of tongues being sharpened we should not forget that this poetic language actually describes the damage that an evil tongue can do.

David wanted his enemies to be destroyed. But, he also wanted them, and all others, to be aware of their evil before they died. He called for burning coals to fall upon their heads (Psa 140:9,10 see also Prov 25:21,22). Charles Ryrie comments: In an Egyptian ritual a guilty person carried a pan of burning coals on his head to indicate his repentance. This public practice not only had the evil-doer own up to his malfeasance, but made others aware of the situation, thus acting as a deterrent. Likewise, David wanted to prevent the spread of the evil man's ways: Let not an evil speaker be established in the earth: evil shall hunt the violent man to overthrow him (140:11).

140:10 The sentiments of the Psalmist in this verse are to be found also in Prov 25:21-22 and , Rom 12:20

DIRECTION IN THE FOG

"When my spirit grows faint within me, it is you who know my way. In the path where I walk men have hidden a snare for me." (Psa 142:3)

There are times when life gets really stressful. Everything happens at once and then they not only hit us physically, but emotionally and mentally. It can seem like living in a thick fog. You know where you want to go, but you can't see where it is, and you are lucky if you can even see the next step in front of you. I have had a few of those times when, without God, life would have been totally directionless.

I had questions: What is God doing with me? How long will it last? How much more can I take? Is God listening? What should I do? All the time there are more choices to make but the confidence as to what is best and right is diminished. Even when we know what is best or right, the decision that gives us least pain or makes us feel most comfortable can have a huge pull, even if we know it is wrong.

But when our spirits grow faint within us, in the darkness of the fog, and amid our doubts and questions, God can see through it all. He knows our way.

So keep praying, keep seeking him no matter how hard it is, and he will guide you. Trust him: He knows your way.

141:5 The righteous smiting David s echoed by Solomon – Prov 27:6

142:2-3There is no holding back here. David ‘poured out his complaint’ – rather like the Psalmist in the title of Psalm 102.. Do we feel able to speak so frankly to our God?

Psa 141:1,8

“LORD (Yahweh), I cry unto thee: make haste unto me: Give ear unto my voice, when I cry unto thee. But mine eyes are unto thee, O GOD (Yahweh) the Lord (Adonai): In thee is my trust; leave not my soul destitute."

David was a military man praying for deliverance. David knew that only in God would he find help, protection, and safety as he faced life and his enemies – some within, and some without.

There was a sense of urgency to this prayer in essence saying with reverence, “I need help, and I need it now!” Most of us can identify ourselves with David’s sentiment. David shows us in this contemplative prayer of emotions and needs, that in every situation we need to keep our eyes, our focus, and our attention on our heavenly Father in whom we have come to trust. Yes, we need correct doctrine; yes, we need one another, but most importantly, we need a relationship with God as our every day way of life. We have a Father who will never leave us, or sake us (Heb 13:5), showing Himself strong on behalf of them that trust in Him (2Chron 16:9). We need to surrender to the strength that God provides, and His strength is made perfect in our weakness (2Cor 12:9-10).

141:4  The prayer ‘incline not my heart to ... evil’ reflects the sentiments that Jesus taught us to pray – Matt 6:13

1. Psa 140:1-3 - deliver me from evil talk:

2. Psa 140:1 - if there is a messianic application it might suggest deliver me from my human nature, or preserve me via the resurrection from those who want to crucify me and have me dead.

3. Psa 140:2 - "Which imagine mischiefs in their heart" (Mark 3:6;11:18).

4. Psa 140:3 - "They have sharpened their tongues like a serpent; adders' poisen is under their lips" (Gen 3:15;Matt 23:29-34) - Jews and Gentiles joined together to reject Jesus (Rom 3:13,9,10;Psa 14:2-4;2:1-2;Acts 4:23-28).

5. Psa 140:4-5 - protect me from the hands of evil:

6. Psa 140:4 - "Keep me, O Lord, from the hands of the wicked" (Luke 13:31-33).

7. Psa 140:5 - "The proud have hid a 'snare'<6341> for me, and 'cords'<2256> they have spread a net by the wayside; they have set 'gins'<4170> for me" - secret and deceitful activity designed to trap (Psa 141:9).

8. Psa 140:6-8 - further appeal to God for help:

9. Psa 140:7 - "covered"<5526>.

10. Psa 140:9-11 - the destiny of these wicked men:

11. Psa 140:9 - "let the mischief of their own lips 'cover'<3680> them" (Matt 27:25;John 11:47-51).

12. Psa 140:12-13 - confidence in God:

13. Psa 140:12 - "afflicted"<6041>; "poor"<34>.

14. Psa 140:13 - "the upright shall dwell in thy presence" (perhaps this has application to the millenial kingdom on earth).

1. Psa 141:2 - Jesus prayed in the evening shadows of Gethsemane and was strengthened by an angel (Dan 9:21;Luke 22:43;John 17:1-26) and later Jesus' hands would be lifted in a sacrificial offering.

2. We have a connection between offering prayer, incense and sacrifice (Psa 141:2;Heb 13:15-16;Hos 14:2); we are to pray without ceasing and offer ourselves as living sacrifices, we are not our own, we were bought with a price (1Thess 5:17;Rom 12:1-2;1Cor 6:19-20).

3. Psa 141:3 - John 18:19-23;19:10;Isa 53:7 ("he openeth not his mouth").

4. Psa 141:4 - "Incline not my heart to any evil thing" (Jesus was sinless Heb 4:15).

5. Psa 141:4 - "let me not eat of their 'dainties'<4516>" (could this have application to Jesus? Matt 4:1-4;John 4:31-35;Matt 16:5-12;Luke 14:1).

6. Psa 141:5 - (the RSV may read better here than some versions) "Let a good man strike or rebuke me in kindness, but let the oil of the wicked never anoint my head; for my prayer is continually against their wicked deeds" (there was rebuke to David by Nathan the prophet 2Sam 12:1-7; Peter rebuked Christ Matt 16:21-23).

7. Psa 141:6 - (RSV) "When they are given over to those who shall condemn them (Matt 23:29-38),then they shall learn  that the word of the Lord is 'true'<5276> (John 17:17;Psa 119:160)".  

8. Psa 141:7 - (NET) "As when one plows and breaks up the soil, so our bones are scattered at the mouth of Sheol."

9. Psa 141:9 - "snares...gins" - secret and deceitful activity designed to trap (Psa 140:5).

10. Psa 141:10 - (NET) "Let the wicked fall into their own nets (Psa 140:9), while I escape" (could this escape have application to the resurrection of Jesus?).

1. Psa 142:1 - perhaps this has application to the repeated plea in Gethsemane (Luke 22:41-42;Mark 14:35-36;Matt 26:39,42;John 17:1-26).

2. Psa 142:2 - "I poured out my 'complaint'<7879> before him; I shewed before him my trouble" (view Isa 49:1-6 from a messianic perspective). 

3. Psa 142:3 - "thou knewest my path" (Jesus went to Jerusalem at the appointed time Mark 10:32-33;Luke 18:31-33).

4. Psa 142:3 - "In the way wherein I walked have they privily laid a snare for me" (Psa 140:5;141:9).

5. Psa 142:4 - "no man cared for my 'soul'<5315>" (Matt 26:34,38,40,44-45;Psa 69:20).

6. Psa 142:4-5 - v4 "refuge"<4498>; v5 "refuge"<4268>.

7. Psa 142:6 - "I am brought very low" (Mark 14:34;Luke 22:44;Isa 53:3,8).

8. Psa 142:7 - "Bring my 'soul'<5315> out of 'prison' [<4525> means "a shutting up, confinement, locksmith, dungeon, enclosure, a smith, a fastener (of a person), a prison"]" - the resurrection restored Christ's life.

9. Psa 142:7 - "the righteous shall compass me about" - Jesus will later be encircled by the redeemed saints.

140:3    The description of the wicked as having “adder’s poison” under their tongues is echoed in the way in which John Baptists talks about the religious leaders of his day – Luke 3:7

BEAUTIFUL PRAYERS.

"May my prayer be set before you like incense, may the lifting up of my hands be like the evening sacrifice." (Psa 141:2)

From reading this we can see that David was wanting to give God prayers that were sweet and beautiful to God. He wanted to offer prayers to God that were going to fill His senses, and make Him pleased.

So, what is it that makes beautiful prayers? We could start with regularity. Like the morning and evening sacrifices, and the burning of incense morning and evening, we can make sure we come before God at least twice a day.

David's prayers were prayers of faith and trust. He knew that God was capable of anything and that He would work for the good of those He loved; David's prayers reflected that. We too should have complete trust that God can work in our lives just as He did in David's.

Many of David's prayers were full of thankfulness and praise. It is a beautiful thing when we give thanks to God for all He has done, and praise Him for the Awesome God He is.

So let us make our prayers beautiful to God by following the example of David. Let's pray regularly, trust in God completely, and fill our prayers with thankfulness and praise. May our prayers be like incense; may the "lifting up of our hands be like the evening sacrifice."

HELP!

We may not have strength for anything else, we may not be able to move our arms or legs, we may not be able to think straight, we may have lost the will or motivation to do what needs to be done, but there is always that little bit of strength left with which we can cry out for help.

At the time David wrote Psalm 142, his strength was at a low point. His spirit had grown faint, people had set snares and traps for him and he didn't know where they were. No one else was interested in David's problems. He felt weak and overwhelmed, and hemmed in like a prisoner.

But in all that, he still had the strength left to cry out to God. "I cry aloud to the LORD; I lift up my voice to the LORD for mercy. I pour out my complaint before him; before him I tell my trouble." (Psa 142:1-2)

This was not a silent prayer that no one else could hear. David was in a cave along with other people when he cried aloud and lifted up his voice in complaint to God. It was a cry for help to the only one David knew would listen.

When we come to the end of our tether with no strength and no knowledge of where to turn, let's use what energy we have left to cry out to God. He will hear. He can save. He is our only hope.

140:12 more correctly the “poor” of this verse are the “needy”. God is not simply into social help. He saves those who recognise their spiritual needs. 

How to deal with people that hate you

Do you know people that really hate you? I mean really hate you? David did. David had "friends" who wanted him dead. How awful it must have been to be in the presence of those people when he knew their smooth words were a mask for their hatred? The answer David gives to the problem is to do nothing, because "I know that the LORD will maintain the cause of the afflicted". At the same time he trusted that God would cause justice to be served ("burning coals", see Psa 140:10). Solomon (or perhaps David) further explains the concept in Prov 25:21-22 like this:

"If thine enemy be hungry, give him bread to eat; and if he be thirsty, give him water to drink:
For thou shalt heap coals of fire upon his head, and the Lord shall reward thee."
 

So if someone hates you, be nice to them, because God is the judge of all men, and we have a responsibility not to judge at all but to leave it to Him.

141:9   The prayer for deliverance here is because of the way the wicked behave as spoken of in Psa 140:5

Psalm 141

"Our bones are scattered at the grave's mouth, as when one cutteth and cleaveth wood upon the earth." Psa 141:7

If we take this Psalm as being written at the same time as Psalm 140 and 141 (see comment for Psalm 142), then David and his men are hiding in caves. The same word for "cave" in Psa 142:1 (the heading) is used of graves, since in Israel caves were used as burial sites. Presumably David was at this time quite depressed and visualizing the woodcuttings at the mouth of the cave as if they were his bones and the bones of his men. His conclusion in v8-10 is an example to us all, in that he banishes such thoughts by trusting in God, the one who can deliver us from all our troubles.

Psalm 142

In both of the previous two Psalms we have the same context as this one. All three speak of snares and traps being laid secretly for David, so it appears that the three Psalms are linked. The heading of this Psalm tells us that this was written while David was in the Cave, so we could assume that all three Psalms are about the time when David fled from Saul and took refuge in the cave of Adullam (1Sam 22).

140:5   Whereas here the Psalmist speaks of what the wicked have done in Psa 141:9 he prays for deliverance from such people.

140:6-9             David clearly sees God’s care as the solution to his troubles. However he still prays that those who oppose him might not achieve their objectives against David. It is not good enough simply thinking that God will take care of us. We must act as well- that act may well be prayer to God.

141:5  How do we feel when one of our fellow believers points out a shortcoming in our behaviour or words? Do we thank them of do we feel that they should not speak in such a way? David tells us that we should be appreciative of comments that help us to be more Christ like.

LIFT UP YOUR VOICE

It had to be one of the most terrifying times of David's life. He was on the run from Saul and hidden in a cave. Next thing he knew, Saul was coming around the corner in the hunt and headed straight for the cave David was hiding in. Not that Saul knew David was there, he just wanted a bathroom stop and a nap. David was trapped. There was nothing he could do - except pray.

I am not sure when David spoke this prayer, it may have been just before or just after Saul was in the cave, but it was not a quiet prayer. this is what he said:  "I cry aloud to the LORD; I lift up my voice to the LORD for mercy. I pour out my complaint before him; before him I tell my trouble." (Psa 142:1-2).

David prayed aloud. This was no silent prayer said with his hands by his side and his head bowed. "I lift up my voice," he said, "I cry aloud." It was a loud, agonised cry to God for mercy.

Apart from public prayers, how many of our prayers are said out loud? How often have we ever raised our voices to God in heaven? Surely the heartfelt, loud, cry of a desperate or thankful person shows much more passion than a silent prayer with eyes closed and head bowed.

Let us learn to cry aloud and lift our voices to God in prayer.
 

142:5   It is only when we realise that we have no other help than God that we can truly trust in Him. We need to teach ourselves that He is our only true support in this life.

141:5 At a practical level we see a physical pouring of oil on a head when Mary anointed Jesus – Mark 14:3.

142:2 Did David understand that Yahweh knew exactly what he was going through? Of course he did. So why tell Yahweh what he already knew? We might ask that of ourselves. The reason is that we need to  be willing to acknowledge to God our needs.

141:1 The smell of the incense offered pleased God in the same way that he was pleased with the smell of faithfully offered animal sacrifices. We may struggle with prayer. Wondering from time to time whether we are praying correctly. Payer that comes from the heart, no matter how badly we voice the words or repeat the same phrases is equally pleasant to our Father.

140:12 Notice David’s confidence. Throughout the Psalm David has lamented his situation before the wicked, praying for their downfall. But David was able to survive the onslaught because of his abiding confidence in His God.

Do we have similar confidence? If not we can develop it by reminding ourselves of His care for His children right throughout scripture.

140:6 After David has weighted up – Selah – in the previous verse, the wicked he now emphasises, against the background of the wicked that Yahweh is David’s God, unlike the wicked whose “god” was their own desires.

v. 3 - Here is the practical outworking of our argument above from the Psalms. Here is a real situation we are in every day - we the lambs are forced to spend our days amongst the wolves - but let us remember that there is work to do for God in these circumstances. The labourers are few, each one must do his bit towards the final harvest. This must surely bring about sooner the day when it is decreed to send Jesus back. Matt.24:14. But beware of the wolves. Ps.22:12-21, Zeph.3:3, Mt.7:15, 10:16,22, John 10:12, 16:2, Acts 20:29

v.38 This meeting with Mary and Martha was in Bethany which was their home. [John 11:1] From the chronology of the gospel records it is probable that the meeting described here in Luke 10:38 was the time of the raising of Lazarus. It follows, therefore, that the unique section in Luke from this point to the triumphal entry Luke 19:28. relates to events which took place between the raising of Lazarus as recorded in John 11 and Jesus return to Bethany as recorded in John 12

10:30-37 The parable of the 'good Samaritan' is often used to justify the doing of 'good works' - works of kindness. Whilst it is clearly the case that the servant of God should seek to help those who are encountered who are in trouble this is not the message of the parable. The parable was spoken because a man wanted to 'justify himself' (10:29). The parable teaches who the neighbour is. This relates to the question the man asked.

WHO IS MY NEIGHBOUR?

Jesus answered the question, "Who is my neighbour?" by telling the parable of the good Samaritan. He needed to illustrate the way we love our neighbours as ourselves. The Samaritan was an enemy of the Jews, so the parable would have made the expert of the law who asked the question break out into a sweat as he heard the good nature of his enemy. And even at the end of the parable he still couldn't bring himself to name the Samaritan. When Jesus asked which of the people he had described was a neighbour to the wounded man, "The expert in the law replied, 'The one who had mercy on him!'" The hateful feelings ran very deep - even though the Samaritan was his neighbour and needed to see the compassion of the one who had asked the question.

Our attitude toward our neighbours needs to run deeper than just our feelings. As Christians we need to do more than just the norm for the people around us. Jesus asked us to do more - not just to love the people who love us or to be kind to the people who are kind to us, but like the good Samaritan, to go the extra mile even for the people you hate.

"Go and do likewise."

:20 Jesus' words to the jubilant disciples are sobering. We may be very pleased with what we have done for God. However that is less important that where our names are recorded. It will all be in vain unless our names are written in heaven. All we will receive, if our names are not 'written in heaven' will be 'the praise of men' (John 12:43)

V.37  " go and do thou likewise." This of course is the lesson for each one of us. This applies both from a natural way, but it also applies spiritually as the "oil and wine" V.34 represent the gospel. 

10:7 The 'labourer is worthy of his hire' has no direct Old Testament equivalent passage but these words are quoted (1Tim 5:18) demonstrating that New Testament letters quote the gospels.

v.18 is linked with Isa 14:12-14 by some to show that Satan was a fallen angel.
The Lucifer of Is. 14 refers to Nebuchadnezzar, King of Babylon.  Here, in v.18, the Lord is using a simile (a figure of speech in which one thing is compared to another) to show that Satan's fall was as swift as lightning falling from heaven - not that Satan was descending from heaven.
Satan means adversary and could refer to anything or anyone that opposes the will of God. Unfortunately, translators of the Bible have chosen to personify this entity.
In v.18, Satan, which also refers to the enemy of v.19, was the evil in the world which endangers and imprisons humankind. Jesus had given power to the seventy to overcome this enemy. He gave them power to cure mental illness (v.17) and power not to be harmed by the natural world (v.19).

ASK FOR WORKERS
There is so much to do as we work for the Lord.  As we go about preaching, building families, teaching, serving the community, and working in our churches, we could easily fill a 30 hour day.  Unfortunately we are limited to 24 hours in each day and in those few hours we need time to sleep and rest, we spend time working and travelling, and time devoted exclusively to the Lord is limited.  We cannot do everything ourselves.  We need others to help and we need to work as a team to achieve the best for our Lord.
 
Where do we get the team?  Many churches struggle to get enough volunteers to fill the jobs available.  Jesus recognised this problem.  He said, "The harvest is plentiful, but the workers are few.  Ask the Lord of the harvest, therefore to send workers into his harvest field." (Luke 10:2)
 
As a Sunday School superintendent I have often struggled at the beginning of the school year to find enough willing people to teach the classes.  So I tried putting this in to practice.  I spent time in prayer asking God for teachers - volunteers - to teach Sunday School.  It was easier than it had ever been in the past.  Instead of having to ask, people came and volunteered to teach!  God sent workers into our harvest field!
 
Let's put Jesus instruction into practice more often.  Pray to the Lord of the harvest to fill the field with willing workers.  May the Lord bless the harvest.

The so-called Parable of the Good Samaritan (vs.25-37), in popular belief, is a call to do good deeds to those around. Indeed, the Lord does command us to be benevolent to those around us, even to our enemies (Matt 5:44; Gal 6:10). However, the Lord is trying to convey something deeper in his lesson to the enquiring lawyer. First let us remember the original question: what shall I do to inherit eternal life? ( v.25). This was asked by a man who was considered an expert in the Mosaic Law, and therefore, to be considered a leader of the Jewish people. When Jesus asks him to elucidate the Law in response to this question, the lawyer quotes the first and greatest commandment (and includes the second also) (v.27; see also Matt 22:37-40). And so, inherent in these commandments is the answer to the question: what shall I do to inherit eternal life? The key to this understanding lies further in the answer to the question: And who is my neighbour? (v.29). And so, Jesus begins his explanation by way of the parable. Remember, a parable, like any analogy, does not have to have all its details explained to effectively demonstrate its message. First to note is the definition of neighbour. Neighbour is translated from the Greek pleison which implies a close countryman - the nature of the man travelling from Jerusalem to Jericho. Thus, he was a Jew either travelling back home to Jericho after worshipping at Jerusalem, or a resident of Jerusalem travelling to Jericho for some reason - the detail is speculative and not germane to the message. He was waylaid, beaten, and left for dead in the road. A priest passing by saw him and passed by on the other side (v.31). He attempted to keep himself pure under the Law (Lev 21:11). The Levite did the same thing. However, these leaders of the Jews, in their zeal for purity and legal integrity, did not attempt to see whether the man was alive or not. Had they done so, without compromising the Law, they would have seen that this man had life in him. By contrast, the Samaritan, a non-Jew not hobbled by the Law, had no problem in doing the right thing.

And so, who did the characters in this parabolic drama represent? Clearly, the priest and the Levite represented Jewish leadership. But why two groups? The priest represented the mediator between God and man while the Levite represented the firstborn (Num 3:12). The Samaritan represented the accepting Gentile. And the injured Jew represented Christ. The Jews stubbornly clung to the Law and refused to accept that Christ had life in Him (John 14:6). In fact, he threatened their present status (John 11:48). Jesus represented both a priest (the mediator between God and man 1Tim 2:5), and the Levite (firstborn Rom 8:29). After being rejected by the Jews, He went to the Gentiles (Acts 26:23). Thus, the parable shows Christ being rejected by the Jews and being accepted by the Gentiles after He revived (a figure of His death and resurrection).

Thus, the answer to the original question: what shall I do to inherit eternal life? This indicates following Christ (Acts 4:12). The only way to fulfil the first and greatest commandment (Matt 22:37) is to fulfil the second commandment (Matt 22:39; Psa 2:12).

V.33 The first thing we are told of the Samaritan was that he had compassion (to be moved as to ones inwards). He who gives outward things gives something external, but he who imparts compassion gives something from his very self. The same word SPLAGCHNIZOMAI (4697) is used to describe Christ's actions, both with the multitudes Matt 9:36,; 14:14 and with individuals Mark 1:14 ;, Luke 8:13

10:1  The 70 is like the 70 elders that Moses appointed – Num 11:16, an additional group to the heads of the 12 tribes.

10:2  In Luke 9:54 James and John suggested to Jesus that they call down fire from heaven to destroy some who did not associate with the disciples. Now Jesus is teaching them to pray for more workers – not destroy those who would work

As we read through the account of the "good Samaritan" we see many acts of love that were accomplished

We all have the same opportunity to display our love.
 

10:9   That the kingdom of God had ‘come nigh’ was evidenced by the healing. The people were experiencing a foretaste of the time when all Israel would be saved.

10:8 In telling the disciples to eat whatever is set before them he is teaching them thankfulness. They were God’s servants and as such had no call upon man. Likewise we should be grateful for what we are given in this world, and not complain about our lot.

How to finally understand God

In 2Cor 3:12-14 Paul says that there is a veil over the eyes of those who read the old testament only. This veil is demonstrated here in v21-29 with the lawyer who asked: "what must I do to inherit eternal life?". But although he had a correct understanding of the law v27-28, he couldn't accept it in its simplicity (v29). This is the veil.

Paul says in Rom 9:32 that to Jews it was hard to accept things by faith rather than by exact measures. Jesus goes on to reveal the answer to this, which is to see the law in terms of internal motivations: love, compassion, and neighbourly kindness. Jesus would go on to demonstrate these characteristics perfectly himself, thus taking that veil away (2Cor 3:14). We too can have obscured sight if we dwell too much on the old testament. We need to see it demonstrated by example in the new; in Christ. It is only by emulating Jesus that we can truly understand God and His ways (v21-22).

10:25 The lawyer was ‘tempting Jesus’. Jesus did not fall into the trap and so the man now, having been directed to the law, wanted to ‘justify himself’. Rather he should have been seeking to justify God. We often seek to justify ourselves when in reality we are the one with the problem.

10:21 Here we have a rare insight into Jesus at a time of Joy. Notice that his joy is that what God saw as good was happening.

TO LOVE GOD

It is described in another place as the Greatest Commandment, so it is worth reviewing what it is. "Love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind." (Luke 10:27) Maybe some examples will help.

"Love the Lord your God with all your heart."David was a classic example of loving God with all your heart as he brought the ark back from Jerusalem. His show of love and emotion for God was so great as he danced before the Lord that all his selfconsciousness was put aside to worship the Lord.

"Love the Lord with all your soul."The example of Noah is a good one to follow here. A man with a godly personality put his reputation and character on the line to build a boat while everyone around him jeered and made fun of him, not believing his godly message.

"Love the Lord your God with all  your strength."Paul is our man for serving God with all his strength. Beaten, shipwrecked, imprisoned, persecuted, maligned ... and each time he got back up and gave God every little bit of strength he had.

"Love the Lord your God with all your mind."Our example here is a man who made it his delight to study and teach God's law. Ezra. Ezra "was a teacher well versed in the law of Moses." (Ezra 7:6) He devoted himself to reading, studying and teaching people to live a godly life.

Of course the greatest example is Jesus who did it all - heart, soul, strength and mind. In his strength we can love God in the same way.

10:10-11    Response to the gospel message is by invitation, not compulsion. So the disciples had no need to try and force their audiences to listen to them – simply move on if there is not response was Jesus’ message.

Summary Of Luke

10:1-16         The seventy appointed and sent out

10:17-20       The seventy return

10:21-22        Jesus rejoiced at the response to the seventy

10:23-24        Jesus tells the disciples privately that many have wanted to see what they had seen but had not seen them

10:25-29        Lawyer tempted Jesus – what should I do to inherit eternal life? (like 18:18-23)

10:30-37        Parable of  the Good Samaritan

10:38-42        In Bethany Martha busy serving. Mary listened to Jesus

Luke 10:9.

The Parable Of The Good Samaritan and Ahaz

The uncaring attitude of the king of Israel, being reproved by the prophet, caused Israel to return the captives to Judah. This forms the basis for the parable of the Good Samaritan

Luke 10:38-42

“....  Martha, Martha, thou art careful and troubled about many things: But one thing is needful...”

Life is full of decisions and decisions are absolutely crucial in our way of life. It is amazing how in these few verses we learn to identify our priority in life - the one thing that really matters most in life. There are a lot of things in life that are important, but the most important is the time we spend alone with Christ.

The Lord was concerned about Martha’s priorities. The good part which Mary chose was to listen to the Lord’s teaching for in the final scheme of things, the things Jesus taught were much more important than what they ate. If we are too busy to commune with Christ, to pray to Christ, to study Christ’s word, to meditate on our purpose in life and to enjoy some private time with him, then there is something very wrong with our practice.

Lazarus was also with Mary (John 12:2) listening to Christ as he sat with him at the table. When faith grows, anxiety lessens (Matt 6:31-33). Growing in faith is the one thing that is “needful.”  Faith comes from hearing the Word (Rom 10:17). Faith overcomes the world (1John 5:4). Without faith it is impossible to please God (Heb 11:6). We must keep the faith to receive a crown of righteousness at that day (2Tim 4:7-8). Scripture leads to the obedience of faith (Rom 16:26).

Martha’s feelings were natural and understandable. What Martha expected Mary to do was, in itself, perfectly fine and good. Nevertheless, what Mary was doing was better still. Our good works can never be a means of earning God’s favour. This is why in Scripture the focus of faith is always on what God has done for us, and never on what we do for Him (Rom 10:2-4).

10:42 The focus on the 2one thing” that is required reflects David’s desire –Psa 27:4 – where his only concern was to “dwell in the house of the Lord”. Is the one thing we desire?

SEVEN STEPS TO LOVING YOUR NEIGHBOUR

The original question was answered by stating that God must be loved with all our heart, soul, mind and strength, and that we should love our neighbour as ourselves. In a very practical way, Jesus showed what loving is all about through the example of the good Samaritan.
When the Samaritan saw a wounded man (an enemy), lying on the path, he took these steps:

1. He had pity on him. (v.33). He loved with his emotions. His heart went out to one of God's people in distress.
2. He went to him. (v.34). He loved the wounded man with his actions, and instead of running away, he turned to see how he could help.
3. He bandaged his wounds. (v.34). He showed love through his healing touch.
4. He poured on oil and wine. (v.34). He loved by the giving of his own possessions.
5. He put the man on his own donkey. (v.34). He gave up his own comfort for the object of his love. No doubt the Samaritan had to walk while the wounded man had the ride.
6. He brought him to an inn and took care of him. (v.34). The Samaritan showed his love by giving of his time.
7. He took out two silver coins and gave them to the innkeeper.'Look after him,' he said 'and when I return I will reimburse you for any extra expense you many have.' (v.35). He showed love by giving money, and by commissioning others to continue the work.

The duty of loving our neighbour is no less than loving God. We must love with our heart, our actions, touch, by sharing possessions, by giving up our own comfort, by giving our time and money - while going the extra mile to arrange extra support.

That's how we love our neighbour as ourselves.

10:13-14      Tyre had been a great supporter of David and Solomon in their day. But maybe we should look further into Tyre and Sidon in the context of Jesus’ words here.  He has already drawn attention to Elijah and his work when he spoke of “salute no man” – 2Kin 1:10 and in the previous chapter when speaking of the call to follow him – Luke 9:61 quoting 1Kin 17:20 and reference to the “hand to the plough of Luke 9:62 echoing 1Kin 19:19. He region of Elijah’s work had been to a large extent around the Tyre region.

11:17  Often we read of Jesus knowing the thoughts of people who were around him. This was due to his understanding of human nature. He could read a situation and understand how human being s would react to that situation. He knew this because he had learnt about himself.  We should, likewise, try to understand ourselves better so that we will be able to understand other people.

10:13 Chorazin today is just a ruin. A place for tourists to visit! It was destroyed by an earthquake and never rebuilt.

10:30-36       The Parable of the Good Samaritan – Luke 10:30-36 - Links with Eze 16

As Jesus told the parable one might expect the Jews to whom he was speaking would see the contrast between God’s behaviour towards Israel and their own.

10:11     The rejoicing we see in Jesus gives an insight into what Isaiah wrote of when he speaks of Jesus seeing the travail of his soul and being satisfied – Isa 53:11

Luke 10:21   

SCIENCE AND THE BIBLE

“’A PERSON without a knowledge and belief of the sciences cannot understand the Bible.’ This is downright nonsense. What are called ‘the sciences’ by the sciolists of our day were unknown to the ‘wise and prudent’ of Paul’s time; and also to the ‘babes’; and yet these babes are said to have understood the scriptures. He tells us that Timothy understood Moses and the prophets from childhood; yet he was ignorant of Chemistry, Natural Philosophy, Electrical Science, and so forth. ‘I thank thee, O Father, said Jesus, ‘that thou hast not revealed these things to the wise and prudent, but to babes; for so it seemed good in thy sight.’ It is these very sciences, in which smatterers are constantly dabbling, that obfuscate their unskilled intellects, so as to make them unimpressible by the word. They catch a glimpse of a scientific principle, which they are unable to verify for themselves; and with this imperfectly understood, and all their scientific stock-in-trade, they set up their theories in judgment of the Bible; and command it to speak thereto, upon pain of their pronouncing it unintelligible! Such is the folly of the wise in their own conceit.

Those who were ‘taught of God’ by the enlightening influence of the word preached; and had the good sense to rest satisfied with the truth once for all delivered to them, were nourished by it, and grew to be strong young men and fathers in Christ—Rom 3:21; 1Cor 11:3; John 6:45; 1John 2:12-14. These were ‘not wise after the flesh,’ in the general; but ‘foolish,’ ‘weak,’ and ‘base,’ in the estimation of the ‘wise, mighty, and noble’ of the world—1Cor 1:19-31. In the beginning it was a contention and conflict between the wisdom of the Deity, through his inspired servants, retaliated the charge; and threatened to confound the Devil’s wisdom by the simple principles they affirmed.”

Brother Dr. John Thomas, Herald of the Kingdom and Age to Come, 1860, pp. 133,134

Cf. Matt 11:25

Luke 10:42

“But one thing is needful…”