Comments for July 15

30 v.6 - There is a great deal of extreme emotion in David's life. This is what makes the Psalms so useful to us in dealing with our own extremes of emotion. Notice, that however his life falls apart (and here he, and all his men, are so upset that they cried until they could cry no more [v.4]), he is able to encourage himself in the Lord his God. We need to try to develop the state of mind that David had, and, rather than wallow in our own self-pity, open our Bibles and encourage ourselves too. Hab.3:17,18, Rom.4:18, 8:31, 2Cor.1:6-10, Heb.13:6.

29 v.6 - In saying that he had not found any evil in David Achish demonstrates the effectiveness of David [1 Samuel 27:10] in fighting against the Lord's enemies.

30 v.6 - In encouraging himself in God David demonstrates how that it is possible at one time to be unsure of the Lord's care and yet at another to trust wholly on Him. The affliction of the situation in Ziklag forced David to trust his God. May it be the chastening we receive of the Father's hand will force us to place all our reliance on Him.

It is quite hard to work out what David is doing in ch.29, where he appears to be willing to go and fight for the Philistines. I suggest, however, that what he is doing is leaving the decision to God, who then organised the circumstances of his life to ensure that he fitted in with His will, just as he will do for us if we trust him with our decisions

29:5 This is the second time that the Philistines have said this. The first was when David had fled to Achish (1Sam 21:11) One wonders why David persisted in seeking to be with the Philistines against the background of their association of him with the death of Philistines.

30:1 Whilst the Philistines had given David Ziklag (1 Samuel 27:6) it seems that their 'generosity' stopped there. David was off defending the Philistines - at least that is what they thought - yet they did not seem to do anything to defend the city they had given to David.

There are at least three cities called Aphek in the land of Israel. It would appear that the one mentioned here (:1) is the one shown on the map because of the mention of Jezreel and the fact that Saul went to Endor to see the woman with the familiar spirit and that Saul was in the area of Mount Gilboa. So when David went back to Ziklag (30:1) he travelled some distance.

30:23 In withstanding the men who would have taken the spoil to themselves we see that David was a very different kind of man to Saul. Saul claimed to 'fear the people' (1 Samuel 15:24) as a valid reason for not doing the right thing.

29:6-7 Achish's words to David must have seemed like the answer to a prayer - maybe they were. He must have wondered how he would extricate himself from the situation - rather like the time (1Sam 21:11-15) when he was before Achish previously.

30:14 There is not a town called 'Caleb' even though the Egyptian said that they went to the south of Caleb - so it must be that the area inherited by Caleb (Josh 14:13) was known to the surrounding inhabitants as his land.  This indicates the impact he had in claiming his inheritance when Israel entered the land.

1Sam 30 Saul, we read yesterday, sought counsel of a woman of a "familiar spirit" 1Sam 28:7. On the other hand to-day we read that David enquired of the Lord by Urim and Thummim. Saul was defeated, while David was winning a sudden victory against his enemies. The nation needed a new king, and there was no doubt who it must be.  

David made it a law that those who remained with the stuff should equally divide the spoil with those who went to the battle (1Sam 30:23-25).  It's interesting to note that these sorts of laws were formulated when occasion demanded, as compared with the law given to Moses directly from God.  David always had a eye to fairness and equality.  So must we.

In 1Sam 30:6 we have an utter low point in David's life.  All his followers who had been so loyal to him were now speaking of stoning him to death.  David had led them into a situation where they had lost all their loved ones.  David was wracked with guilt, fear of death, and grief for his own wives.  There is a simple comment in this verse about how David coped: "But David strengthened himself in the LORD his God".  Whilst all the other six hundred people directed their grief against David, he alone directed it towards the one who could make everything alright again.

The amazing thing about this incident is that everything was restored to them, and more so.  Nothing was lost in the end.  This suggests it was all a test of faith for David and his people.  They would all long remember the deliverance of the LORD, who was mighty to save, and had let not a hair of their loved ones to be harmed all the time they were held captive.

MAKE HIM KNOWN
 
In one year and four months David made a huge impact on the Philistines. There must have been ways and means that God could have passed the kingdom of Israel over to David before that time, but he held off until David had spent a year and four months with Achish.  David's time with the Philistines was in God's plan. No doubt it was a training ground for David as he gained valuable insight into the internal workings of the Philistine army, and observed the ways other kings ruled their subjects. But it was also a time that God could use to spread his influence among other people - even the Philistines.
 
God's call always has, and always will, go out to all sorts of people from all sorts of nations. And while we do not know who, if any, accepted the hope of Israel from among the Philistines during that year and four months, the God of Israel was certainly made known to the Philistines by David and his men. Achish shouts that out loud and clear when he says, "As surely as the LORD lives, you have been reliable..." (1Sam 29:6) And, "I know that you have been as pleasing in my eyes as an angel of God." (v.9) Achish knew and understood more than we would usually give him credit for.
 
Just as Achish, Ittai and the 600 other Philistines later on, and maybe others came to know of the LORD through David, we must show God to the people in the places he sends us. Can we make an impact on their lives in the way that David made an impact on the Philistines?

29:1      The Philistines being in Aphek is, then, a re run of events recorded in 1Sam 4.

30:7    The fact that Abiathar the priest was readily accessible to David indicates that he must have travelled with David, or at least resided close by and been ready to visit David and give him counsel at any time.

30:26 The way in which David sent of the spoil to various of the cities in Judah which are named in this chapter shows that David had not been seeking his own wealth. A characteristic which truly comes into its own when he prepares for the temple.

GOOD RESULTS FROM BAD TIMES
 
In all the events that happened from the time that the Philistines marched out in battle with the Israelites, to when Saul was killed, there seem to be very few positive things that happened. David was not allowed to go to war; Ziklag had been burned and plundered; David's men wanted to stone him; one third of his men were completely exhausted; and finally, Saul and his sons were killed and Israel fled before the Philistines. The only positive thing that happened was that David and the men with him were able to recover their wives, children and plunder back from the Amalekites who had taken them.
 
Looking back on the situation, we can see that everything was working together in preparation for David becoming a strong king of Israel. If he had marched into battle with the Philistines, the men of Israel would have been confused as to whose side he was on. Avoiding the battle meant that when the time came, Israel knew for sure that he was with them.
 
The plundering and regaining of the plunder from the Amalekites enabled a gift of plunder to be sent to the elders of Judah, giving David credit in the eyes of his people.
 
Dealing with the men who were exhausted and those who were planning to stone him, and in turn leading them on to victory, only strengthened his leadership qualities along with the honour and respect given to him by his men.
 
And finally, the death of Saul, Jonathan, and Saul's other sons, paved the way for David to become king.
 
All the time it seemed like a string of bad events, but it all worked out for the good. God does the same for us.

29:4     This, being the second time that David had offered to serve with Achish, makes one wonder what special relationship David had with Achish that Achish would take the risk of having David in his army given the way that the other lords of the Philistines had reacted the last time – 1Sam 21:10-15.

Achish means angry.  However, he was pleasantly disposed to David who stayed with him for sixteen months.  Achish is named as Abimelech (father of the king) in Psalm 34.  Both of these appellations were probably titles and not proper names.

29:1 The battle took place in the Jezreel Valley way up North and East into the land of Israel. But the Philistines’ home area was the Gaza Strip as we now call it. So we have to conclude that the Philistines, at this time, were in control of the whole of the coastal plain of the land of Israel.

29:4 The princes' concern would allow David to miss the fight against Israel.  This, of course, was orchestrated by Yahweh, as it would be unthinkable that a King of Israel would fight against his own people.

29:8 David defended his reputation with Achish as he wanted to consolidate his acceptance within the Philistine camp.  He did not plead with Achish to join the fight, as he had no intention to do so.

29:9 Achish confirms David’s good reputation, which would secure a safe hiding place with the Philistines.

30:2 Contrast the Amalekites behaviour with that of David’s (1Sam 27:11). The difference is that there were no fighting men in Ziklag, just women and children.  Rather than slaughtering the women and children, the Amalekites carted them away for use as slaves.

30:7,8 It might appear from these verses that David, himself, put on the ephod and enquired of Yahweh. This is highly unlikely.  It was probably Abiathar who wore the ephod and enquired of Yahweh on behalf of David.

30:13 It was not unusual that a captive slave would be discarded and left to die if he or she became a liability.

30:18 Compare David’s rescue to that of Abraham’s (Gen 14:14-16)

30:25 There was already a precedent in this matter (Num 31:27; Josh 22:8).

29:8 One might have thought that David would be pleased to have been freed from the problem of a potential fight against Saul. However he persists in questioning Achish as to why he was being sent back. Was this just a ploy so Achish did not understand what David had been doing or was David really wanting to stay and fight with the Philistines? Or was he hoping that when the battle was enjoined he would be able to fight against the Philistines?

1Sam 29:6,9 - Vs.6 Achish says to David, "Surely, as the LORD liveth" and the word he used for "LORD" was "Yahweh" (3068) while in vs.9 Achish refers to David "as an angel of God",  the word he used for "angel" was "malak" (4397) and for "God" was "elohim" (430). The relationship between David and Achish was based, at least in part, on deception and opportunism (1Sam 27:8-12) but one wonders over time to what extent Achish perhaps believed/understood, was taught, perhaps by David, about the true God, etc. In any event, Achish's allegiance was to the Philistine rulers.

1Sam 29:11 - Christ also rose up early in the morning. 1Sam 30:1,2,5 - mention of the third day reminds of Christ's sacrifice and resurrection which destroyed sin/devil that had the power of death (Heb 2:14) and mention of brides of the beloved and others ["Ahinoam" (293) means "brother of pleasantness, brother of grace" while "Jezreelitess" (3159) means "sown of God" and "Abigail" (26) means "my father is joy, father (that is source) of joy"] in captivity/bondage to a possible symbol of sin in the Amalekites though they weren't killed. 1Sam 30:6 - the beloved faced the prospect of death at the hands of his own people but his body wasn't allowed to see corruption. 1Sam 30:8 - the beloved would "Recover [Heb. "natsal" (5337) means "recover, deliver, preserve, rescue, etc."] all" (1Sam 30:18-19) as he was a good shepherd obedient to God's direction. 1Sam 30:11-13 - two other mentions of three days this time involving a Gentile slave (slave to sin?) who after three days was rescued, brought back to the beloved and fed (spiritually fed?).  1Sam 30:14-15 - vs. 14 mention of "Cherethites" [(3774) means "executioners, guardsmen, foreign mercenary soldiers" (Matt 28:11-15), vs. 15 escaping death and not wanting to go back to his master (echo of sin and death?) who enslaved him.  1Sam 30:17 - the enemy (echo of sin and death?) is defeated. 1Sam 30:9-10,22-24 - by grace all were given a share of the prize (Eph 2:5-9;Acts 15:11;Rom 3:24).

30:5    In informing us that ‘David’s two wives’ were taken by the Philistines from Ziklag we learn something of the way in which David lived in the wilderness. It would seem that he took care of at least his wives by arranging for them to stay in a city whilst he #and his men were in the open field.

30:8-10        The natural man would simply have followed the Amalakites in order to avenge himself of them because of their actions against David’s goods. However David, the man of God, first seeks God’s view on the matter.

30:23  David addresses the key point when there was the complaint about those remaining in the camp receiving part of the spoil. Those who had gone to the battle felt that they had taken it by their strength and as those who remained at home with the “stuff” had done nothing they had no right to the spoil. However David’s comment “that which the Lord hath given” redresses the balance.

29:3     The comment by Achish here  indicating David had been with the Philistines for quite some time is incidental confirmation of what we read in 1Sam 27:7

An impossible situation

Imagine yourself as David or as any one of his soldiers. For years you have had refuge living among the Philistines as servants of Achish, and you've managed to persuade him that you are loyal to him. Yet the inevitable day has come  when that loyalty will be tested; when Achish joins in a battle with Israel, your own people. Now you are in a difficult predicament. Do you tell Achish that you don't want to go and fight your countrymen, risking his wrath and being executed for treason? Or do you go to battle knowing you might need to fight against soldiers of your own nation who you don't have a quarrel with?

There will be many instances in our own lives where there appears to be no possible positive outcome. Do we panic and try to find a way out? What did David do? David appears to have put his trust in God, allowing Him to work out a solution that benefited David in ways he couldn't have imagined.

30:31  The mention that the cities to which David sent spoil were places where he had stayed when fleeing form Saul indicates that he wished to repay the kindness of the people in those cities.

30:23-24      The way that David spoke here reflects the principles laid out in Num 31:27. David’s decision was not arbitrary. It was based on Scripture principles.

29:7    We should appreciated that the “lords of the Philistines” were still a problem in the days of Saul, when David was fleeing from him, because Joshua – Josh 13:3 – had not dealt with the problem when the land was conquered.

29:11   We do not know how many men David had with him. We know 1Sam 23:13 – that at one time David had 600 men with him. If there had been so many with David they would have been a great asset to Achish. Maybe this is why he was pleased to have David with him. Maybe the other lords of the Philistines remembered David’s victory over Goliath. Whatever the reasons it is clear that there was a major conflict amongst the Philistines.

30:26-31          It is clear from the way David is generous to a wide range of cities that he bore no grudges against those who had sided with Saul during his fugitive years.

29:9 Achish’s observation “I know thou art good in my sight” is an amazing testimony about David’s behaviour. Could the same be said about us?

29:9 Achish’s observation “I know thou art good in my sight” is an amazing testimony about David’s behaviour. Could the same be said about us?

29:2 ominously this is to be a major battle. There were five cities of the philistines. And the Lords of the Philistines are present as the Philistine army musters in preparation for the battle.

30  We see a wide range of human emotions in this chapter when David returns to Ziklag. .

David, who sought God’s advice (:1-8). The Egyptian servant (:13-14) who was more interested in his own life than loyalty to his master. The careless abandon of the marauding Amalekites (:16), the selfish men of David which did not want to share the spoil with the men that remained with the stuff (:22) and then David’s generosity in sharing out the spoil, not only with the men who had remained with the stuff but with the inhabitants of  towns in Judah (:23-31) We, doubtless, can see ourselves in all the individuals we are invited to consider. Hopefully we reflect the character of David more than we do any of the others portrayed to us.

30:6 David was a man who had his fill of problems in his life and here, along comes, out of the blue, another serious problem. We sometimes wonder, when we are filled with stress, why God adds to our burdens. Haven't we got enough to  deal with without something be added to our already difficult burdens? David feared for his life  for something he had no part in and which affected him deeply. Yet  rather than rail against God, David "strengthened himself in God". If only we could do the same when events in life appear to crush us beyond our ability to cope or understand.

30:1 So the problems associated with going to fight against Saul has been resolved in an amazing way. David is sent away from the potential conflict and makes the long journey back  to Ziklag. Doubtless thankful to have been delivered from the dilemma. However he now finds the  town overrun by the Amalakites! If only Saul had fulfilled the command of Samuel –  15:3. How often to we find a problem from the past raises its ugly head because we did not deal with it properly the first time?

29:3 It is valuable to remember that David’s flight from Saul extended over a number of years. There are indications through the record of that time which help to remind us of that. One such example is seen here.

v. 1 - This is picking up the language of 2Chr.16:9, and at the same time is a fulfilment of it. Here they are invited to seek out those that are true to God in, of all places, Jerusalem - the 'holy city'. What did they find there? v.2 - People who presented as believers, but were not in their hearts. It is quite clear that Jerusalem was full of these people. Here is a lesson for us. Let us make sure, as members of spiritual Jerusalem, that we are true hearted. Amos 8:12, Song 3:2, Prov.20:6.

v.31 - False, lying, prophets had always been a problem in Israel. Before the time of the Assyrian invasion Micah had warned of them. [Micah 3:5] At the time of the Babylonian captivity they were still a problem. [Jeremiah 5:31 6:13 14:13-14 23:11-27 Zephaniah 3:4] And even after being taken captive Judah had not learnt. [Lamentations 2:14 Ezekiel 13:3].

v.3 - There is, as we see here, a direct conflict between truth and the behaviour of mankind. It is this very conflict that forces God to reject all but those who are inclined to discover and embrace His truth. For God to save everyone, regardless of their behaviour, would be in direct conflict with His promises. This would make God a liar, which He is not. Titus 1:2.

5:2 Israel were saying the right things - 'the Lord liveth' but their actions were far from God. Their leaders were often like this and in Jesus' day received criticism from the lord Jesus for this. (Matthew 15:9) We have to take care that our life is not one of such hypocrisy.

:10, 18 The assurance that a full end will not be made to Israel confirms and continues the assurance of 4:27

5:6 In speaking of animals troubling Israel Jeremiah is drawing on the language and ideas of Lev 26:22

V.19 Retribution in kind. " As ye have forsaken Me". Jer 2:13  so shall ye be forsaken by Me. As ye have served strange (foreign) gods in your land, so shall ye serve strangers (foreigners) in a land not yours. Compare the similar retribution in Deut 28:47-48

V.6 Israel by its apostasy had made itself as defenceless as a man in a forest surrounded by wild beasts. The lion, the wolf, and the leopard, representing the strongest, most ravenous, and swiftest of beasts, prefigured the beast-like cruelty of the Babylonians.

Evil thoughts and sin comes from a man’s heart (see Mark 7:20-23But Jeremiah hits the nail firmly on the head when he relayed God’s message here in Jer 5:23. Israel had a revolting and rebellious heart. Therefore they had left God, and His promises.

5:1 The willingness of God to pardon the city of Jerusalem if one who was faithful indicates that Jerusalem was in a worse state than Sodom – Gen 18:32

5:15 The prophecy that a distant nation whose language Judah would not understand is a fulfilment of Deut 28:49

5:24 The appointed weeks of harvest would have been the seven weeks between Passover and Pentecost, beginning on the sixteenth of Nisan (Deut 16:9). By God's providence, no rain would normally fall in Palestine during the harvest weeks, so that harvest work went on without interruption. (note Gen 8:22)

5:1 Running to and fro is a characteristic of God when He seeks to see the state of a people – 2Chron 16:9. Jeremiah was given this responsibility thus being a full representative of God.

The people of Judah did not heed Jeremiah's prophecy.  If anyone looked around Judah and Jerusalem at that time, everything was just fine.  Nobody wants to hear gloom and doom because it interrupts the pleasantries of every-day activities. 

The same situation exists in the modern world.  People have been preaching for years that terrible trouble would be coming on the world but nobody wanted to hear.  But, the trouble has now started.  The economy is in turmoil and people are losing their jobs and homes. Personal debts and bankruptcies are at all-time highs.  Marriage breakdown and social unrest will increase.  People are fearful of what will happen (Luke 21:26).

There is only one hope of salvation, and that is being in covenant relationship with the Lord. This parallels the ark in Noah's day.  The end times are likened to the days of Noah (Luke 17:6). Only those inside the ark were saved, and only those in a covenant relationship will be saved now.

5:4 In saying ‘they know not the way of the Lord’ the prophet is likening them to those who were put in the northern kingdom’s territory after Hoshea was taken captive by the Assyrians –2Kin 17:26 – they were not Jews so it is not surprising they were in that position. However to use that description of those in the land in the days of Josiah is a terrible indictment.

v 11 First Principles>Kingdom of God>Was overturned>History of fulfilment
Go to Deut 28:49 to see more details of the history of Israel and its overturning.

V.5 Israel is a special people unto Yahweh (Deut 14:2).  Therefore, Yahweh has yoked and bonded His people to Him, and Israel is required to obey (Deut 27:10).  Obedience brings blessings; disobedience brings punishment (Deut 28:2,15 etc.).

It is usually Yahweh who breaks the yoke and bursts the bonds that the enemies of Israel have imposed upon Yahweh’s people (Nah 1:13). However, here, it is Israel who has broken the yoke and burst the bonds which bind them to Yahweh.  Having cast off all restraint, they were now free to indulge themselves in the things of the flesh as the following verses of the chapter illustrate.

Vs.10,15 Babylon was to be the instrument of punishment for Judah and Jerusalem.  However, as in all punishments, Yahweh always leaves a remnant to carry on (v.18; Eze 6:8).

V.21 See Isa 6:9.

Vs.22,23 Yahweh can contain the great mass of the earth’s seas, but He cannot contain His rebellious people.

Vs.24,25 Israel just took for granted the fall and spring rains without recognizing that these were gifts from Yahweh.  Now, Yahweh will withhold these gifts and Israel will suffer at harvest time. 

We should never take anything for granted, and always express our thanks and gratitude to God for the things we receive.

V.28 When people are prosperous who needs God?  But, when disaster strikes, the first name that people utter is God’s.

V.31 The expression: bear rule by their means has the meaning of ruling (oppressing) according to their own direction.

God's keyword easy-reference system

Here's a great example of how scripture interprets its own mysteries. The questions we might have are: Who is the destroyer in v10? What is the ancient, mighty nation in v15? When did v17 happen?

To interpret this chapter, for example, just take a key word such as "walls" in v10. Now go to http://www.biblegateway.com/keyword and type in "walls" then hit enter. Scroll down the list of verses to find anything listed in Jeremiah (hit next to go to next page). Immediately we can see the word is used in chapters 1, 5, 21, 39, 49, 50, 51 and 52. So chapter 1 gives us the setting for this invasion, and why it would come about. Chapter 21 tells us the invader is the king of Babylon and the Chaldeans. Jer 39 and 52 tell us when and how it happened. We've not need to go outside the context of the book, and we certainly haven't needed to make assumptions.

God uses key words to help us understand His great work, the Bible. He makes it easy for us to find answers to His word, as long as we come to it with humility, accepting that He will interpret it, not us. In order for us to benefit from God's keyword system, it's important that we ask Him for help which He will always provide (James 1:5). We then need to use a literal translation which translates the same words in the same way consistently. (There's no perfect Bible translation for this, but I recommend the NKJV).

5:1 The way that God speaks to Jeremiah about seeking out a righteous man in Jerusalem indicates the depths to which the city had fallen.

5:19   That they would ‘serve strangers’ shows that the punishment is to be a fulfillment of Deut 28:48

5:18         Jeremiah is being moved to tell Israel that they are going to be taken into captivity – by Babylon. However on four occasions Jeremiah assures Israel that they are not going to be destroyed as a nation Jer 4:27, 5:18, 30:11, 46:28

5:7      God’s question “how shall I pardon thee ...?” shows the character of God. His desire was to forgive, not destroy. We should remember this when we fail. Repentance brings forgiveness. It is only rebellion that brings punishment.

Jer 5:12,13,30,31.

5:5     In saying that he would go to the great men Jeremiah is identifying the cause of the lack of spirituality. There were no spiritual leaders in the land.  Without faithful guidance the people fell away from faithful worship. 

5:12  I suspect we would never acknowledge that we have denied God (the meaning of the word translated “belied” in the KJV). However not believing that God will keep His word is denying Him.

In Gen 18 v32 there were not ten righteous in Sodom and now here in Jerusalem there was even less. Here the city where God chose to place His name and the centre of worship there was not a single man. Jer 5:1 What a transformation had taken place from the time of Solomon and the inauguration of the temple and the kingdom at its zenith, and now as the city awaits destruction. The glory had departed along as well as those that did righteousness

OUTLINE OF JEREMIAH

PART TWO -- THE PROPHECIES TO JUDAH (JEREMIAH 2:1 TO 45:5)

I. The Condemnation of Judah (Jeremiah 2:1 to 25:38)

   B. Second Sermon - Judah to be Judged (Jeremiah 3:6 to 6:30):

      15. Jer 5:1 - perhaps Jerusalem was worse than Sodom for if only one was found who dealt honestly and sought the truth Jerusalem would have been pardoned (Gen 18:22-32;Gen 19:15,26;Isa 1:8-18;Eze 16:2,Eze 16:46-51).

      16. Jer 5:2 - it's not enough to merely talk the talk one must also walk the walk (Isa 29:13;Matt 15:7-9;Matt 7:21-23).

      17. Jer 5:3 - they refused "correction <4148>" and refused to "return (<7725> NIV renders "repent")"; (Heb 5:8;Heb 12:6-11).

      18. Jer 5:4 - less was expected of the "poor<1800>" and "foolish<2973>"; to whom much is given much is required (Luke 12:48).

      19. Jer 5:5 - as Michael Parry noted in his 2009 comments, Israel broke the bond that yoked them to Yahweh; "the great men<1419>" (the ignorance of God's people contrasted with the knowledge of the lower creation Jer 8:5-9;Isa 1:3 even the most learned were blind and deluded Isa 29:10-14;Matt 15:7-14 and similar things are said of apostate Christianity 2Thess 2:3-4,11-12 the first lie was that we won't die and people still believe in the doctrine of the immortal soul Gen 3:1-4).

      20. Jer 5:6 - the animals may be metaphorical, the lion could be Assyria and Babylon, the wolf could be Rome, the leopard might be Greece/Macedon; due to their many transgressions the chosen ones will be defenseless.

   B. Second Sermon - Judah to be Judged (Jeremiah 3:6 to 6:30):

      21. Jer 5:7-8 - idolatry, adultery, and harlotry associated with Baal worship that reminds of full-fed lustful stallions.

      22. Jer 5:9,29 - should not God's "soul<5315>" be avenged? The NIV uses "myself" instead of "soul" but I don't think of God as a living breathing creature, rather, He is a spirit being so this confuses me a bit, perhaps another can help me better understand this.

      23. Jer 5:10 - destruction but due to mercy there will not be a full end (Zech 2:12).

      24. Jer 5:11 - both of the houses of Israel and Judah have been utterly unfaithful to God.

      25. Jer 5:12 - Jeremiah's lying contemporaries did not believe the Lord would bring disaster on them.

      26. Jer 5:13 - the word of God is not in the false prophets.

      27. Jer 5:14-15 - foreign invasion and disaster would come (could apply to Assyria, Babylon, Rome - Deut 28:15, 49, 64).

      28. Jer 5:16 - like the grave, their weapons are never satisfied.

      29. Jer 5:17 - the house of Israel trusted in their fortified cities (they would be destroyed), but should have trusted in God.

      30. Jer 5:18 - God will not make a full end of His people despite their disobedience.

      31. Jer 5:19 - (NIV) "And when the people ask, 'Why has the Lord our God done all this to us?' you will tell them, 'Aas you have forsaken me and served foreign gods in your own land, so now you will serve foreigners in a land not your own.' - they brought this on themselves and got what they deserved.

   B. Second Sermon - Judah to be Judged (Jeremiah 3:6 to 6:30):

      32. Jer 5:20 - "Jacob<3290>", "Judah<3665>".

      33. Jer 5:21 - foolish, blind and deaf; "O foolish<5530>".

      34. Jer 5:22 - the people don't "fear<3372>" God.

      35. Jer 5:22-25 - a divine appeal to God's power in nature, but the appeal to respect God, His care and His power falls on deaf ears.

      36. Jer 5:23 - (KJV) "revolting<5637>"... "revolted<5493>".

      37. Jer 5:25 - (KJV) "iniquities<5771>"..."sins<2403>"; wrong behaviors have deprived them of God's blessings.

      38. Jer 5:26-28 - wholly given to deceit, oppression, and robbery.

      39. Jer 5:26-31 - three classes of people: the rich who oppress the poor, the false prophets who deceive, and the priests who misbehave.

      40. Jer 5:27-28 - the rich and powerful don't plead the case of the fatherless or defend the rights of the poor.

      41. Jer 5:29 - (NIV) "Should I not punish them for this?" declares the Lord. "Should I not avenge myself [KIV "my soul<5315>"] on a nation such as this?"; (the modern Christian world is not much better Matt 24:37, but we must be ready, waiting and eager to hear Luke 21:38).

      42. Jer 5:30-31 - the people are satisfied with rottenness of their 'leadership'.

5:3     Giving lip service to God, or anything else for that matter, is easy. This is exactly what the Pharisees did in Jesus’ day – Matt 23:3 – which brought condemnation from Jesus. We must take great care to ensure that we are not doing things just to give an appearance of Godliness.

5:16   The way the “quiver” is described is a powerful metaphor for the effects of archers in battle. In this case it is Israel who are going to suffer.

5:17     The assurance that the enemy would eat up the harvest, quoting Lev 26:16 –was to remind Judah that they had chosen the curses of God rather than the blessing that are spoken of in Lev 26.

5:21 in speaking of those who have eyes but see not Jeremiah is reminding the people of how Isaiah had spoken to their fathers –  Isa 6:9

5:1  Later in the prophecy we will see that Jeremiah prays for the people. God, therefore, is instructing Jeremiah to check for himself and see whether there are any faithful in the city. He was not just expected to be a mouthpiece for God. Rather he had to associate himself with the message. He could only do that if his assessment of the people matched God’s.

5:8 if we had any doubt as to what Jeremiah was speaking of here we will be left in no doubt later for Jer 13:27makes the same point more specifically.

5:1-3 Even though good king Josiah was seeking to keep God’s laws the nation were not. They received no instruction from those who should have taught them.  The words of the Psalm come to mind “No man can redeem his brother” (Psa 49:7). In like manner we cannot place our confidence in the faithful behaviour of another. We have to make sure we are instructed ourselves from His word. Hence the value of regular bible reading.

5:1  In Sodom there had been a few who loved righteousness – or at least Lot did and his family was delivered because of his faith. But the challenge in Jeremiah’s day, it seems , was that there wat not even one man! And yet God had still not destroyed the city. Such was His love for, and mercy towards His people and the city of Jerusalem.

Do we ever doubt that our Father is longsuffering?

Of course this does not justify laxness on our part – Rom 6:1-2

5:28,29 Looking after the fatherless and the needy in our midst is something that God commands us to do and will punish us if we ignore. More pointedly, unless we look after the poor and the needy we shall not know God (or be known by God) (Jeremiah 22:16). Pure and undefiled religion (which we all seek to have) involves a strong emphasis on visiting the "fatherless and the widows in their affliction" (James 1:27).

Suffering is all around us - don't imagine it is not there. What does it take to make even just a telephone call to a lonely brother or sister, or someone suffering hardship? Or to take an interest in them beyond a Sunday morning salutation?

Jer 5:21 The fault was with the hearer, not with the one presenting the message.  How often is it the case that someone might say something to us that we do not like – so we just ignore what is said.

In this we are no different from Israel who we condemn as not wanting to hear what God had ot say to them.

5:1-2 The way in which God speaks about searching Jerusalem for faithful men with the promise of forgiveness echoes the way that the conversation between Abraham and the angel – Gen 18:26-32 – regarding the city of Sodom.

v.12 - It is somewhat comforting that the disciples also found it hard to understand. The words of Jesus, especially when he speaks in parables, are clearly set out as having a meaning that has to be sought out by those who have a heart to do it. This is an introduction to his words that, as he gets towards the end of his ministry, he will say more and more boldly to the scribes and Pharisees themselves.

v.13 - Caesarea Philippi is only mentioned twice in the Gospel records where two accounts of the same event are recorded. [Matthew 16:13 Mark 8:27] We are on the way to the transfiguration. Caesarea Philippi is way up in the North close by Mount Hermon which might indicate that the transfiguration took place on Mount Hermon.

16:18 Gates of hell quotes Isaiah 38:10 In Isaiah Hezekiah is clearly speaking of death so Jesus speaks of how his 'church' will overcome death. His own resurrection is the guarantee

WHO DO YOU SAY I AM?

Jesus asked his disciples, "Who do people say the Son of Man is?" If he was asking today we would probably get answers like: A prophet; A mythical figure from Christian stories; Someone in the Bible; or, Don't know. Then Jesus asked, "But who do you say I am?" This is a question we must all ask ourselves every day of our lives. Peter's reply was the right one. "You are the Christ (the Messiah), the Son of the Living God!" This was just the answer Jesus wanted to hear and it was a great encouragement to him to hear that at least one of his disciples understood who he was and his mission. But who do we see Jesus as for us? Is he an amazing man who changed the world? Is he someone to be worshipped in the Bible? Is he the baby born in Bethlehem, crucified at Easter, who made his mark on history? He is all of those things but he is much more than that too. He is our personal living saviour, who saved us from our sins and who came to save the world. He is the perfect son of God. And he is our reason to live, our love, our life and our King who will return to reign in glory.
Who is he to you?

:27 The language of this verse is used again by Jesus (Matthew 25:31) to remind the disciples of his earlier teaching.

STUMBLING BLOCKS TO GOD'S PLAN

It happens with the best of intentions. We determine that the way we have planned the future is the best way, and with all our heart and soul we work towards its fulfilment. Our motivation could be anything from selfishness, economic, love, or even very noble spiritual reasons, that we choose to stand by a particular course of action. But the question we must ask ourselves is whether we are doing the will of God or not.

Peter found himself in just this situation when Jesus explained to his disciples that he was to go to Jerusalem to suffer, be killed and rise again on the third day. Peter did not think this was a good plan at all! Yet without this part of God's plan being fulfilled, no matter how much else Christ accomplished, all would have been lost. So Jesus said to Peter, "Get behind me, Satan! You are a stumbling block to me; you do not have in mind the things of God, but the things of men." (verse 23).

Let us make sure that we don't end up being a stumbling block to God's plan - no matter what our intentions. Rather we need to make sure we are working in accordance with the will of God.

v16 has the confession of Peter, that "You are the Christ, the son of the living God." How had Peter come to that conclusion? It seems obvious to us, but if we look in v14 we see that it wasn't obvious to anyone else. 1John 4v15 tells us that if we confess the same, then God dwells in us. Jesus said "flesh and blood has not revealed this to you" (v17). The implication is that it is only God that reveals to us the fact that Jesus is the Christ, the son of God.

So how did God reveal it to Peter? Was is a "bolt out of the blue" experience? I don't think so, because if we look back over the previous chapters in Matthew, we can see how the realisation was gradually dawning on Peter. Every one of these realisations were after he had been tested by God, humbled, and then saved by Jesus. (Luke 5:5-8, Matt 8:25-27, Matt 14:30-33) Notice how the words of Peter towards Jesus grew in their understanding over time. This was the way that God revealed Spiritual things to Peter, and the same way he reveals them to us. (Heb 12v10-11; Prov 3v11-13)

[Note: Matt 8 and 14 references incorrect previously. Corrected July 09]

16:24 The call to ‘take up his cross’ echoes what Jesus had already said (10:38). Notice that whilst it was Peter who had reproved Jesus it is all the disciples who are encouraged to take the cross. Peter was but the spokesman for all of them

V.25-26 Jesus, in rebuking Peter, emphasizes that a true disciple is one who does not seek, but denies himself, and points to the fact that the way of the cross leads to glory.

V.28 Jesus seems to be telling his disciples that some of them will remain alive until He returns to earth to set up His Kingdom.  However, we know this cannot be the case.  All the disciples met violent deaths except, possibly, John who was exiled to Patmos where he, probably, died. 

The phrase taste of death could be referring to the death upon rejection at the judgement.  Jesus' discourse in the Gospel of John might clarify what this phrase means (John 8:51,52).  Jesus promised His disciples a place in His Kingdom, which meant that they would be immune to the taste of death (Luke 22:30). 

However, the qualification some in v.28 could be a reference to the fact that Judas will not be in the Kingdom.  If he is brought back for judgement, he will be rejected, probably receive a glimpse of the Kingdom like so many others (Luke 13:28), and then taste of death permanently. 

Another explanation for v.28 could be that Jesus is foretelling His transfiguration (Matt 17:1-3).  This event was a glimpse of the coming regal glory of Jesus.  The some, who witnessed the occurrence, were Peter, James, and John.

16:22-23  Jesus' response to Peter indicates that the thing that Peter said was something that he had thought about. It was a temptation to him, else he would not have called Peter 'satan'.

V.24 It is clear from this verse that our Heavenly Father places before each one of us a choice that we must make, and that God does not make it for any of us. But, in the next two verses(25-26) the Lord , in his infinite love towards us, encourages us to make the right choice. Whoever thinks only of his own ease and comfort lacks love."what shall a man give in exchange for his life"

16:4 In saying that Jesus ‘left them and departed’ we realise that Jesus did not spend time reasoning with those who would not recognise his actions as evidence of his God given work. The response to the miracles had to come from the heart of the observer rather than through being forced to acknowledge that God was at work in Jesus.

16:27  Jesus had been tempted to throw away everything in exchange for the ‘whole world’ in the wilderness- Matt 4:8, Luke 4:5 so Jesus’ words to his disciples was not simply a theoretical teaching. He had already made the choice.

16:17  In saying that Peter’s confession came not from ‘flesh and blood’ but from ‘my father’ we should not presume that in some way God had put those words into Peter’s mouth. What Jesus is saying is that Peter’s understanding came from a recognition of Jesus because of what he knew of the Scriptures and the way in which Jesus’ life matched what was said of Messiah.

 The Devil And Satan - part 2 of 3 [lesson 12 of 20 from "Outline of Basic Bible Teachings" by Wes Booker (for part 1 see July 3, Matthew 3 and for part 3 see December 26, Revelation 12)]

II. Satan

     A. Hebrew word = adversary. Used in both Old Testament and New Testament:  

          1.) In the Old Testament the adversary can be good, or bad. It is translated "adversary" in :  a.) Num 22:22 - an angel of the LORD  b.) 1Sam 29:4 - David  c.) 2Sam 19:22 - sons of Zeruiah. Also 1Kin 11:14; 1Chron 21:1 compare 2Sam 24:1  d.) Job 1:2 - special adversary to Job - left untranslated  e.) Psa 109:6 (KJV); Zech 3:1-2 - left untranslated  

          2.) In the New Testament it is used about three dozen times. The translaters did not translate the word. It is always an adversary in opposition to God:  a.) Matt 16:21-23 - Peter = Satan   b.) Acts 5:1-4 - Ananias = Satan. Compare verses 3 and 4.

     B. Satan in Job: 

          1.) Both Satan and God had a part in Job's trials. Satan proposed them; God performed them. Is this how Christianity normally perceives Satan? See Job 2:3.  2.) Job 42:11 - God is the source of affliction   3.) Job 2:9-10;19:21; etc. Job and his wife regarded the afflictions as being brought on by God.

III. True cause of sin - wicked HUMAN NATURE - James 1:14-15;Jer 17:9;Rom 3:10-18;7:15-25;James 4:1-3,7-8     

V.4 See Matt 12:40.

V.16 Peter clearly and accurately explains the status of Jesus.

V.18 Jesus reacts to Peter’s statement of v.16. Catholics claim Peter as being their first pope because they say that Jesus said He would build His church on him. However, it is the underlying truth (rock Gr. Petra) stated by Peter, and not Peter himself (rock Gr. petrus), on which Christ would build His ecclesia. It is interesting that Jesus called the supposed first pope Satan (v.23).

V.24 The phrase: take up his cross means to carry the burden of individual responsibility that is inherent in being a disciple of Jesus (Gal 6:5).  The journey as a follower of Jesus is an individual one.  Paul exhorts the Philippians to: work out your own salvation with fear and trembling.  When the disciple of Jesus stands before Him in judgment, s/he stands alone. 

That is not to say that fellow travellers on the road to the Kingdom should not help each other.  In fact, as part of individual discipleship, the follower of Jesus must help his/her brothers and sisters (Gal 6:2).

V.25 The disciple of Jesus must be prepared to lose his/her life for the sake of Jesus, just as Jesus was prepared to lose His life for them.

16:20 The charge that the disciples didn’t tell anyone that he was the Christ was because the people needed to recognise for themselves the status of Jesus. If they had simply believed the disciples they would have just fitted Jesus into their notion that Messiah was a conquering king that would rid them of the Romans.

16:6     ‘leaven’ is used because of the way in which its influence spreads through the dough. It is not contained in a small area. Likewise teaching, once heard and accepted, is spread to others.

Matt 16:24-25

“… If any man will come after me, let him deny himself, and take up his cross, and follow me...”

While idolatry wears many faces, its most visible and common face is SELF.

There are a lot of misconceptions as to what self-denial means. Some think it involves denying ourselves certain things for a certain period of time, others think it involves picking the more difficult and painful choices, then there are those who think it means going to the mission fields, still others think that self-denial is to say “no” to the things that we like.

The fact is that true self-denial is to say “no” to ourselves! In other words, we must be willing to say, “Not my will, but thine be done” in every aspect of our lives. It is a willingness to completely hand over our lives and accept whatever challenges we may be called on to face. This may involve relationships (Matt 10:37-39), sacrifices (Matt 16:21-26), and possessions (Luke 14:33).

Jesus set the perfect example for us when he said, “I seek not mine own will, but the will of the Father which hath sent me” (John 5:30), and “I do always those things that please him” (John 8:29).

16:9-10        ‘Do you not remember ...’ what a telling question. One wonders how often we forget the amazing things that we have seen during our association with the things of God.

16:27  In speaking of the way in which God will judge Jesus echoes the words of the Psalmist – Psa 62:12.

16:8   When the disciples did not understand what Jesus was saying when he spoke of “the leaven of the Pharisees” we might have thought that Jesus would reprove them for a lack of understanding. However it is a lack of faith for which they are reproved. That is because they did not appreciate, despite the feeding of the 5,000 and 4,000 that he could provide for them. That was a more serious issue at that time than their lack of understanding about the way in which he was using the word “leaven”. Hey were more interested in food than Jesus’ teaching. How often are we like that?

16:13-18          Learning that Jesus and his disciples had gone to Caesarea Philippi explains Jesus’ words “the gates of hell” verse :18. At Caesarea there was the pagan temple of Pan and there was a cave, which can still be seen today, which is called in certain circumstances “the gates of hell”

16:3    The “signs of the times” was the time of Messiah’s appurtenance. The sings / miracles that Jesus did were the evidence that the time had come for Messiah to appear.

16:2-3  Jesus is not deliberately misunderstanding the question he has been asked. Rather he is encouraging his detractors to reflect on the reliability of weather predictions and the reliability of the evidence of his miracles.

16:18 It would appear that Jesus and he disciples were up in the north of Galilee near to modern day Banias. In that area there is a grotto which is called “the gates of hell” – a site of false worship. Jesus draws on the geographical detail to focus the mind on the abolition of death through an understanding of who Jesus was..

16:1 Saul the Pharisee was later given “a sign from heaven” for “there shined round about him a light from heaven” (Acts 9:3). And it related to “the sign of the prophet Jonas” (Mt. 16:4) for the Lord Jesus spoke to him, proving that he had risen the third day just Jonas had come out of the fish.  

16:6 we might be so familiar with Jesus’ words that we do not ask why he didn’t simply say “beware of the teaching of the Pharisees”. The reason is that Jesus wanted his disciples to think through for  themselves the implications of what leaven does – it grows and permeates the whole “lump” of dough. Similarly a small amount of error will permeate the whole of one’s thinking.

Matt 16:28 - The last sentence has often puzzled me, but I would suggest in the context given that it’s said to enhearten the disciples in the week that’s to come. Undoubtedly great fear would fall upon them as they together witness their dear Lord and trusted friend delivered into the hands of the Sanhedrin, and mocked, tortured, and ultimately murdered. Yet they would in the days to come remember this final saying, knowing that the same events would not happen for them until they witnessed the resurrection, and His ascent into the Kingdom of Heaven. 

“There are some standing here who shall not taste death” – and perhaps His piercing gaze at that moment fell to Judas, who would be so overcome with the grief of his betrayal that he would hang himself in a tree on the day of Jesus’ arrest.

Matt 16:18

“… That thou art Peter, and upon this rock I will build my church…”

A reader writes: “I appreciate you making a distinction between church and ecclesia. I have recently read a book about William Tyndale. His translation formed much of the KJV. He used the word “congregation” not church, which is much more accurate. The idea of the Greek word ecclesia illustrates the coming together and working together of believers, structured as a body of believers as the apostles directed (Acts 6). When making the difference between Christadelphians and churches, I explain Acts 6. The 7 elders help advance the wonderful concept of the growing up into the head of the body of Christ. It was King James, a Catholic, who made certain changes to the text of Tyndale, and one of the changes was to introduce the word ‘church’”

My reply: … People congregate, or assemble in churches, but it is the kind Scripture describes as an assembly, “of every unclean and hateful bird” (Rev 18:2). Using the word, “ecclesia,” however, automatically distinguishes an assembly to be a Godly assembly, as there are many types of congregations/assemblies.  

“Ecclesia” depicts, “a calling out… an assembly of saints.” Strong’s # <1577>/<1537>. I find this to be so much more accurate. “Ekklesia” is an ecclesiastical word, understood even by most of the laity. Ecclesia is not merely a congregation/assembly, and in this particular case, it would have been best not to translate it, but Tyndale did not know of this distinction, though he was on the right track. The distinction truly is, as you say, “between church and ecclesia,” not “congregation.” Ecclesia gives a direct reference to assembled saints, who are to comprise, “the growing up into the head of the body of Christ” (Eph 4:15,16). The pioneer brethren made this distinction and always referred to a Christadelphian assembly as an “ecclesia.” 

Regarding Tyndale, some Historians claim the 1611 KJV is 90% of his translation. 1611 KJV translation was commissioned by King James VI; I. He was baptized a Catholic, raised as a Presbyterian, but leaned toward Anglican. The Historians’ claim is highly questionable, as Tyndale’s translation relied on so many other translators. The 1611 KJV also used the Great Bible commissioned by King Henry VIII, 1535; the Bishops’ Bible commissioned by Queen Elizabeth I, 1568. The Biblical translators also used the Geneva Bible of 1560, from the “original” Hebrew and Greek Scriptures, which came out of the Protestant Reformation.  

William Tyndale used various sources for his translation, which began around 1522 after he received a copy of the German New Testament, the Luther Bible, translated by Martin Luther from the Hebrew and ancient Greek. Luther used the second edition of the Novum Instrumentum Omne, 1519 (now, “Testamentum”), to translate the New Testament. Tyndale used the third edition, 1522, the “Comma Johanneum.”   

The Novum Instrumentum Omne was compiled by Desiderius Erasmus, a Roman Catholic priest, monk, and Biblical scholar, from several Greek texts. It was comprised of five editions:1516, 1519, 1522, 1527, and 1536) – all published, but the first printed Greek New Testament was the Complutensian Polyglot, 1514, published only in 1522

The Erasmus editions were the basis for the majority of modern translations of the New Testament from 1516 on. Most of them contained the word, “chirche,” so the 1611 KJV, considered on par with the Geneva Bible, reverted back to the word, “church,” which, of course, more than pleased the Church of England. The Textus Receptus, or “Received Text,” approved by the Roman Catholic Church, included all the editions of the Novum Instrument Omne! 

As grateful as we are for their translations and personal sacrifices, the Reformation was not about Transformation. 

16:8-11 The disciples had witnesses two significant miracles. The feeding of both the 5,000 and the 4,000 and yet they did not understand that Jesus was talking about the teaching of the Pharisees – their minds, despite the miraculous provision, were still focused on the little things. We might think that we are different form them. We would have appreciated Jesus’ words having seen the miracles, we might say. However before our eyes all the time is evidence of the work of God – in particular the continued existence of the nation of Israel and yet we still often focus on the mundane. Familiarity tends to dull the senses.

Matt 16:16,18

“And Simon Peter answered and said, Thou art the Christ, the Son of the living God… And I say unto thee, That thou art Peter, and upon this rock I will build my ecclesia; and the gates of hell shall not prevail against it.”

The name, Peter, # <4074>, petros, means a “piece of a rock,” and rock, # <4073>, petra, is a “massive rock.” Peter’s confession of the Christ goes a lot deeper than it appears. It encompasses the Christ throughout the Old Testament right from Genesis, the promised Seed, to Malachi, the Sun of Righteousness, and throughout the New Testament from Matthew to Revelation, the Alpha and Omega: from birth to death, to resurrection, to his second coming! It is a bedrock confession that God revealed to the unlearned Peter (v. 17; cf. 1Cor 1:27-29; Acts 4:13), and it is on this solid rock foundation, that Christ would build his ecclesia (Matt 7:24,25). What a profound confession of faith!

We further learn that Christ’s ecclesia is not built on heritage, it is not built on a synagogue full of traditions he denounced in his day, it is not built on a temple, a place of merchandise and would be torn down, and it was not built on a church. In 1Pet 2:5 we read: “Ye also, as lively stones are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.” This is exactly in context with what Christ said to Peter. We are an assembly of called-out ones, an ecclesia of Christ’s disciples in the world not of the world to be imports for good (1Tim 3:15,16). We don’t go to a building; we are the building! This is a very important distinction, because it is on this foundation that Christ is building his called-out ones who are God’s workmanship created in Christ (Eph 2:10; Eph 4:16).

While the word, “assembly,” can mean anything in and of itself, Paul, in 1Cor 1:2, likewise, gave us an understanding of "church," wrongly translated so, when he wrote, "To the church of God that is in Corinth, to those sanctified in Christ Jesus, called to be saints together with all those who in every place call upon the name of our Lord Jesus Christ, both their Lord and ours." The word "church" is ekklesia. The assembly of called-out ones refers to a specific kind of people who submit to Christ, and offer up spiritual sacrifices acceptable to God (Rom 12:1).

I have seen churches calling themselves an ekklesia, especially among the Greek Orthodox, but we know by the very definition and description given to us from Holy Writ, that they are so in name only. May this not be said of us. It is worth noting that the Tyndale translation of the New Testament into English in 1536 used the word “congregation.” However, within 100 years, all English translations changed it to “church.”

16:16 we may be so familiar with Peter’s statement that the force of Peter’s understanding might be lost on us.  In linking the word “Christ” with “son of God” Peter I, by implication seeing Jesus as the one promised in 2Sam 7:14.

16:4 On this occasion Jesus does not explain what the sign of the prophet Jonas was.  He had already –  12:40 – explained the sign. No need to repeat it if those hearing had listened to what Jesus had said to the same audience.