Comments for July 26

12:30 was it appropriate to take the crown of the defeated king and put it on his own head? This is the only time; it seems, in David’s victories, that he did this

12:20   was it appropriate to take the crown of the defeated king and put it on his own head? This is the only time; it seems, in David’s victories, that he did this

12:13 The way that God “put away” David’s sin looks forward to the promise – Dan 9:24 – of the coming of on who would remove sin. It was Jesus – Heb 9:26 – the greater son of David. It was achieved by being tempted and overcoming those temptations. Jesus did what we are unable to do.

12:13  It is clear that, confronted with his sin, David’s instant reaction was to confess. It is that sort of attitude that will bring instant forgiveness from our God.

12:27-28  Whilst it might seem strange that David had the king of Rabbah’s  crown placed on his head – 1Chron 20:2 - this behaviour has to be understood in the context of Joab threatening to take the city for himself. David’s action stamped his authority on the capturing of the city.

THE LAMB

Nathan's parable to David could have used any picture to illustrate the point. But God put a parable in Nathan's mind that used a dead lamb to convict David of sin. His parable wasn't just a fancy story made up to illustrate a point to David, it was a story that drew on the whole plan and purpose of God, and points us to the work of our Lord Jesus Christ.

When the greedy, rich man in the parable slaughtered the innocent family pet lamb belonging to the poor man's family, David was enraged. The unjust death of this poor little lamb and the loss to the family touched David's heart. "David burned with anger against the man and said to Nathan, ‘As surely as the Lord lives, the man who did this must die! He must pay for that lamb four times over, because he did such a thing and had no pity.’" (2Sam 12:5-6).

When David learned that he was the man in the parable, he was smitten with remorse. "Then David said to Nathan, ‘I have sinned against the Lord.’ Nathan replied, ‘The Lord has taken away your sin. You are not going to die.'" (v.13)

What sort of response do we have when we read of Jesus, the Lamb of God, condemned and crucified. Do we, like David, burn with anger and wish that those who killed him, mocked him and beat him were dead? Jesus died for our sin. Our sin put him on the cross. "You are the man!" Nathan said to David. (v.7). But God is pleased through Jesus, the Lamb slain from the foundation of the world, to forgive our sin. How do we respond to the Lamb?

2Sam 12

DESPISING God’s law

“A man will sometimes say to himself – *indeed we have heard it openly suggest – that as David was forgiven his sin, and it is evident that God makes much allowance for human weakness, surely we in these days shall be excused for doing such and such things.

These fleshly reasoners fail to perceive that by the very fact of their indulging such reflections they move the transgression of fleshly weakness into the category of deliberate despising of God’s law. If David, previous to his transgression had deliberately reasoned the matter out and concluded that since God had shown mercy in other cases, it might be worth while to undertake the risk of sinning, we should never have heard of him as an example of rectitude. In all probability he would have been treated with the severity shown to other despisers and willful transgressors of the law.”

Islip Collyer, Conviction and Conduct, p. 79

*This idea is still evidenced today in that sin is taken lightly because we are “under grace.” These are, as Brother Collyer states, “willful transgressors of the law.”

2Sam 12:24 As if we needed any more examples of God's unending love and mercy, He works to relieve David's grief by giving him a son. A son who the LORD Himself loves dearly. A son whose name means Peace. Solomon was a peace token!

Just like any of us, David took this event hard. With him fully realizing his terrible sin (Psa 51) and the sickness and death of his unnamed son (2Sam 12:16). This would be rough for anybody, but it can be argued this lamenting goes deeper.

In David's Psalm of repentance, he says: "Behold, I was brought forth in iniquity, and in sin my mother conceived me." (Psa 51:5) There's lots of discussion on that phrase but its most likely saying that like David's son, David himself was ALSO born of adultery. This would explain the weird story of Jesse just randomly forgetting one of his sons. (1Sam 16:11) This is what struck David so hard. His realisation that he had continued the sin of his family and his son would not be able to have the same opportunity that he had.  

v.9 - This is a phrase that God gives to Jeremiah three times [7:34, here, 25:10]. It demonstrates an absolute breach that has been reached as the longsuffering of God runs out for these wayward people. The same language is picked up and applied to 'that great city Babylon' in Rev.18:22,23.

v.6 - Individuals 'made themselves bald' as a sign of abject rejection and despair. [Jeremiah 16:6 Ezekiel 27:31 Micah 1:16]

v.2,9 - There is surely a connection here with the marriage aspect. Jeremiah in his own life is being forced to be an example to the people of how the joy of marriage would cease in their captivity.

16:4, 13 provide two more quotations from Deuteronomy 28.

Israel, in Jeremiah's prophecy, are repeatedly warned that the curses of Deuteronomy 28 are coming upon them.

:19 From this verse we see the response of the gentiles when they hear God's message of salvation.

16:1-4 The burden of being denied a wife would have been lightened for Jeremiah  when he saw, some years later, the trauma couples with children had in the final siege.  Maybe this situation is the basis for Jesus (Matt 24:19) words.

V.13 serve other gods That which was their sin in their own land was their punishment in exile. They voluntarily forsook God for idols at home; they were not allowed to serve God, if they wished it, while in captivity. Dan 3:12,  Dan 6:7

If we have a problem being separate from the world, let us look at such people as Jeremiah. In the service of Yahweh:

-He could not marry.

-He could not participate in any activity with his fellows, either joyful nor sad. 

-He had to remain emotionally detached from the horrors which he knew would come. 

Jeremiah is a great example of being in the world but not of the world.

Vs.15,16 These are latter-day prophecies of are .  Yahweh has partially fulfilled the gathering of Israel into its own land since the foundation of the modern state of Israel.  But, more gathering will occur after Christ returns.  Also, after Christ returns, many enlightened Gentiles will realize that their apostate churches had been telling them lies. 

Up until a few years ago we saw the Russians refusing to let the Jews emigrate to Israel. Now it is happening, and there are thousands of Russian Jews in the land - in fact, there's a number of our Bre & Sis in the land who speak Russian.  So we have seen Jer 16:14,15 come literally true.

16:9  The way that the mirth of Jerusalem would cease is used to describe the way that mirth would cease in spiritual Babylon – Rev 18:23 – indicating the depravity of Jerusalem in the time of Jeremiah.

Jer 16:12 - following their evil heart, Judg 21:25 everyone doing what was right in their own eyes (not unlike today); Jer 17:9 our hearts/minds/sinful nature are so wicked and deceitful that we don't even realize it; it is not difficult to see a speck in the eye of others but with little effort we can become oblivious to our own wrong conduct or thinking, thus the admonition we are to examine ourselves (1Cor 11:28) and hold fast to that which is good 1Thess 5:21.

16:13 The promise that Judah would be cast out of the land, quoting Deut 28:64, is one of the many times that Jeremiah quotes the curses of Deuteronomy 28 in an attempt to bring Judah to repentance.

16:14-15 Despite painting a picture of captivity the prophet now looks to a time of deliverance. So great will be the deliverance at the time of the return of Christ that the deliverance from Egypt will pale into insignificance.

V.4 Yahweh vowed to bring such horror on His people.  We are reminded that an angry God is sometimes not appeased. It is a fearful thing to fall into the hands of the living God (Heb 10:31).

16:8-9 Clearly the people had got used to enjoying themselves and doing as they pleased. Jeremiah says that all this is to stop and it would stop when the Babylonians took them captive.

v 10-13 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.19 After Jesus returns to the earth, He will confront the Apostasy.  Many members of the apostate churches will realize that their leaders have told them lies. They will leave their churches and worship Jesus in Truth.

Listening to your heart

Which would you say was worse?:

1 - Serving and worshipping idols

2 - Doing what you feel is right in your heart

I think our answer would be 1 is worse, and we would probably say "what's wrong with 2?". But God puts them the other way round. In v11-12 He says following your own heart is worse than idolatry. Now that might cause us to think about our own behaviour. When it comes to making a decision, do we mull it over internally, or go to the word of God? Verse 18:12 emphasises this state of mind: "we will walk according to our own plans". And 7:23-26 tells us it was epidemic among the people.

Why should it be so bad to do what you want? Why is God so against listening to the heart? The answer is that our heart naturally tells us to trust human instinct, which is usually contrary to God's teaching. In 17:9-10 we are told "the heart is deceitful above all things" and in Rom 7:18 "I know that in me (that is, in my flesh) nothing good dwells"

So all the problems with the children of Israel can be reduced to one simple problem, namely; they didn't listen to God, but to their own hearts. And the solution is equally simple (Psa 81:8-16). Do we listen to God, or to our heart?

16:21 Israel were not interested in worshipping God. However His hands are stretched out offering salvation. However they still spurned His attempts to recover them. One would hope that we are never so opposed to God working in our lives!

16:14-15          The way in which this time when Israel would not remember the God that brought them out of Egypt is echoed later – Jer 23:7-8 – as a sad lament of the deplorable state that the nation will fall into.

16:3-4 The appalling things that will happen to the children born just prior to the Chaldean invasion form the backcloth for Jesus’ warning – Matt 24:19, Luke 21:23– just prior to the Roman destruction of Jerusalem.

16:16   Whilst Jeremiah is looking, by inspiration, to the regathering of Israel at a time yet future to the days of Jesus the way in which Jesus speaks of the disciples being “fishers of men” Mark 1:17 gives us a more immediate fulfilment of Jeremiah’s words.

16:14-15     If we were to ask the majority of people today who brought Israel out of Egypt we would get blank looks. Likewise men and women today do not see the return of the Jews to the land of Israel as God at work. So these two verses speak of how men will respond when they see Israel returning to the land and the kingdom of God being set up.

16:16  Israel hid in the holes of the rock – Isa 2:19 – for example when they were chased by their enemies. So the “fishers” will deliver them from their enemies.

OUTLINE OF JEREMIAH

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

   G. Seventh Sermon - Jeremiah's Unmarried State (Jeremiah 16:1 to 17:27):

      1. Jer 16:1-4 - VS 1-2 the domestic life of the prophets was sometimes used to reinforce their preaching, Isaiah

and Hosea were married and named their children for their principle ideas, Jeremiah was commanded to remain single as a symbolic background to his persistent predictions of his countrymen's impending slaughter - i.e. what's the use a raising a family whose future is to be butchered in the destruction, desolation and carnage about to be unleashed upon the inhabitants of Judah? VS 1-2 Jeremiah was a single man of sign (Eze 16:2,23;Isa 1:1,7), there is a divine contrast between the faithful bride and the great whore (Isa 1:21;Rev 17:1-9,18;Rev 19:7-8); VS 2-4 abstaining from marriage given the coming calamity (1Cor 7:25-26;Matt 24:19).

      2. Jer 16:5-7 - VS 5-7 do not mourn the dead or show sympathy because God has withdrawn his blessing, love, and pity; V5 Jeremiah was forbidden to enter the house of mourning; V6 cutting and making themselves bald suggests such mourning was forbidden under the law (Deut 14:1); V7 (ESV) "No one shall break bread for the mourner, to comfort him for the dead, nor shall anyone give him the cup of consolation to drink for his father or his mother" (a reference to a funeral feast that commemorates a dead man - i.e. these unrighteous dead will not receive the memorial remembrance feast like that of Christ).

      3. Jer 16:8-9 - VS 8-9 Jeremiah was forbidden to enter the house of feasting and festive feasting would stop for the Jews when the Babylonians took them captive; VS 8-9 (NIV) "do not enter a house where there is feasting [for God]...will bring an end to the sounds of joy and gladness and to the voices of bride and bridegroom in this place".  John 15:18-19 - Jeremiah was in the Jewish world, but not of it thus echoing the relationship of Jesus and that of true believers of today not being of the world.

   G. Seventh Sermon - Jeremiah's Unmarried State (Jeremiah 16:1 to 17:27):

      4. Jer 16:10-13 - VS 10-13 (NIV) "'Why ...such a disaster against us? What wrong have we done?...then say to them...your fathers forsook me...followed other gods...you have behaved more wickedly than your fathers...each of you is following the stubborness of his evil heart instead of obeying me. So I will throw you out of this land into a land neither you nor your fathers have known, and there you will serve other gods...I will show you no favor"; VS 10-13 their behavior led to their captivity and dispersion (Deut 28:14-68;Eze 12:15-16); VS 11-12 idolatry persisted and increased; V12 "following the stubborness of his evil heart" (Jer 17:9).

      5. Jer 16:14-15 - VS 14-15 ultimate deliverance and redemption; VS 14-15 the restoration of Israel from the Gentile nations (Jer 23:7-8;Jer 16:19 God is a refuge to Jeremiah and a source of future wisdom to the nations who will also turn to God's ways and be taught Isa 2:1-4); V15 (NIV) "I will restore them to the land I gave their forefathers"; V15 is this referring to the regathering with Cyrus or the regathering after World War 2 till now or an even later regathering to come or is it refering to all these regatherings?   

   G. Seventh Sermon - Jeremiah's Unmarried State (Jeremiah 16:1 to 17:27):

      6. Jer 16:16-18 - V16 perhaps "fishers of men" (Mark 1:17) can have different meanings (fishers trying to rescue vs fishers trying to ensnare and do harm in concert with the many hunters); VS 16-17 fishers and hunters who decimate the flock replace the bad shepherds who had led the people astray (Jer 13:18), for they did not recognize their master; VS 16-18 the scattering like hunted animals from which few escape (Amos 4:2;Hab 1:15;Jer 4:29;1Sam 13:6) and v17 "neither is their iniquity hid from mine eyes"...V18 "I will recompense their iniquity and their sin double (Isa 40:2); because they have defiled my land"; VS 16-18 fished and hunted for ages because they defiled the land with idolatries (Jer 15:4, etc.); V18 (NIV) "I will repay them double for their wickedness and their sin, because they have defiled my land...and filled my inheritance with their detestable idols"; V18 (KJV) "mine inheritance<5159>" - many references indicate Israel is given as an inheritance to God's children but it (and the children of Israel) is ultimately God's inheritance (1Cor 15:22-28;1Cor 10:26;Exo 15:17;Exo 34:9;Isa 2:1-5;Psa 37:11,20).

      7. Jer 16:19-21 - V19 as Michael Parry notes in his 2005 comments, the Gentiles will realize in the millennial era that they have been lied to by their apostate churches and Christ will confront the apostasy; VS 19-21 God was Jeremiah's strength, and is ours, but the Jews and now the world have turned away (2Thess 2:10-12;Rom 1:28), but God will be known; VS VS 19,21 (NIV) "to you the nations will come from the ends of the earth and say. 'Our fathers possessed nothing but false gods, worthless idols that did them no good'...Therefore I will teach them - this time I will teach them my power and might. Then they will know that my name is the Lord."

16:10 Israel’s problem was not just that they disregarded the commandments of God. The problem was that they did not even know what God required of them.  Such a problem comes from not knowing God’s word. We can be in the same situation. It is only through regular, careful, reading of Scripture that we will be equipped to understand the principles which should govern our lives.

16:4     In speaking of the dead being like dung on the ground the prophet uses a similar phrase a number of times – Jer 8:2, 9:22, 25:33 and is reflected also in the contemporary prophet – Zeph 1:17. An awful picture of a polluted land

16:19-21        Having heard all the horror of the previous verses Jeremiah now reminds God of His plan and purpose.

16:2  Whilst we are nowhere told of Jeremiah’s age when he commenced his prophetic ministry we might conclude that he was quite young. Marriage in Israel would normally take place at a fairly young age. So this instruction must have been given before Jeremiah had taken steps to marry. What are we willing to forego in our service to our Father?

16:16  we noted on a previous occasion that God sending fishers was fulfilled, partially at least, with the call of the disciples. We see this in Luke 5:10.

16:21 that men should know that Yahweh is God is His plan. Even when Israel were in captivity in Babylon Nebuchadnezzar and his grandson Belshazzar had to learn this truth – Dan 4:17, Dan 5:21

16:2-5 Jeremiah was called to witness as a prophet to Judah not knowing what would happen to him, except that God would take care of him. Now he is placed under restrictions that doubtless he was not expecting. He could not marry, he would not have children and he was not to mourn when he saw events that would normally cause him to mourn.

We might reason that not having children would be a blessing as he would not see them suffer.

However that would be little comfort to Jeremiah at the time.

It is truly a blessing that we do not know what will happen in our lives or how long the trials that will beset us will last. Looking back, however, we see – hopefully – the value of our experiences.

16:5 It seems very harsh that the prophet was not to mourn for any that died in the city because of the Babylonian invasion. The inference being that neither did God mourn for those who had died. They were beyond salvation, it seems.

16:11-12  The way in which God, speaking through Jeremiah, describes the people demonstrates a downward spiral with each succeeding generation behaving worse than their fathers. This can only be because each generation was not teaching the next generation the laws of God as they should have been doing –6:4-10

v.36 - There is a contrast of attitude here. These people had no respect - the sat and watched. Contrast this with the centurion in v.54, who Mark tells us (Mark 15:39) stood over against him, who said 'Truly this was the Son of God'. Cp. too Ps 1:1, 'sitting in the seat of the scornful'

v.3-7 - I do not see these events taking place concurrent with the trial. I suggest that Judas went to the priests after Jesus death and threw the money down, and the field was purchased a little later still - but not that much later because of the way in which Peter speaks in Acts 1.
v.45 The darkness at the sixth hour - mid day - is a fulfilment of:- [Amos 8:9] Which was a mourning for an 'only son' [Amos 8:10] The word translated 'only son' is rare. It is the word used by Yahweh when requesting Abraham to offer Isaac. [Genesis 22:2] and is the 'darling' of:- [Psalm 22:20] Jesus quotes Psalm 22 in the next verse so it is reasonable to deduce that Jesus is seeing the relationship between Amos, Psalm 22 and Genesis 22.

27:28 The stripping of Jesus echoes the way that the brothers stripped Joseph (Genesis 37:23). We should be aware of the way in which Matthew make repeated quotation from earlier characters. These quotations shows that there have been many faithful characters in Scripture - but of course Jesus was the only sinless one.

:25 Whilst the leaders were willing to have Jesus' blood on their conscience before his death after his resurrection we see the same men with different words on their lips.(Acts 5:28)

DEFENDING OURSELVES
There are times in everyone's life when someone perceives that you have done something wrong and then accuses you of it even though you have done nothing wrong. It is often brought about by jealousy, as it was when it happened to Jesus. As Jesus stood on trial before Pilate, the chief Priests and elders brought up accusation after accusation against him. Jesus chose not to respond to any of them. He made no reply - not even to a single charge. (See also 1 Peter 2 v 22 - 23). If anyone deserved to be defended, it was the sinless Son of God, but he let his accusers have free reign.
It is only natural to want to defend ourselves when we are falsely accused (or for that matter when we are accused at all, even for something we have done). But to follow the example of Jesus we must refrain from that urge, just as he did and then we can leave it to God to be the judge. God knows best and he knows all our actions and motives and those of our accusers. James says that "It is commendable if a man bears up under the pain of unjust suffering because he is conscious of God … If you suffer for doing good and you endure it, this is commendable before God. "(1 Peter 2 v 19 - 21), and, "Even if you should suffer for what is right, you are blessed." (1 Peter 3 v 14).
So next time let us follow the example of Christ more closely.

I'm just a worm

In all the creations of God, man is the pinnacle, and the crowning glory. What would you say was the lowest form of life? A worm?

Verse 46, Jesus as he hung on the tree quoted a verse from Psalm 22. He did this in response to the taunt from the Soldiers (v43), which is also found in this Psalm. It reveals to us very graphically what Jesus was thinking at the time of his death, because he was thinking Psalm 22.

"I am a worm and not a man" Psalm 22v6

I wonder if the words written in Job 25v4-6 came to his mind at this time:

"How then can man be righteous before God? Or how can he be pure who is born of a woman? How much less man, who is a maggot, And a son of man, who is a worm?"

Maybe these words gave him the strength to remain on the cross, because he knew couldn't be "pure" unless he put to death all of his fleshly will, and humbled himself totally under God's will.

"And being found in appearance as a man, he humbled himself and became obedient unto death, even the death of he cross" (Phil 2v8)

V.38 Do the two thieves represent Adam and Eve, or Jew and Gentile, or those who repent and those who do not?

V.34 Crucifixion was a long and painful process.  The fact that Jesus died in six hours was unusually short (Mark 15:44).  Nevertheless, Jesus knew that He would face a painful experience. 

It was the practice to give those being crucified a drink of vinegar (soured wine) mixed with gall.  Gall is a poisonous herb, the juice of which is probably the hemlock of Shakespearean fame.  Diluted, it acts as a narcotic which deadens the pain. 

Jesus refused this drink because He wanted to face this cruel experience with full faculties.  Such was the courage and faith of our Lord who was sacrificed for us.  

27:32 Simon's experience was life changing. Mark 15:21 tells that he was the father of two men known to the readers of the gospel which implies that they are brethren.

V.25 The phrase all the people could not refer to the entire nation.  Only a small portion of the nation would have been there assenting to the death of Jesus. The vocal minority usually carries the day. Who knows what the others thought? 

We do know, for sure, that some did not agree to have Jesus crucified.  The high-ranking Joseph of Arimathea was one of them (vs.57-60; Luke 23:50,51).  Nicodemus was another (John 19:39).  Obviously, the apostles were others. 

And so, it would be wrong to tar the whole nation with the responsibility of Jesus' death.  Unfortunately, this has been the response of some so-called Christians, over history, who have viewed all Jews as Christ-killers, and thus worthy of slaughter. 

27:11 The ‘governor’ as we know was Pilate. In giving him his title we are being show that Rome is pitting itself against the son of God.

Mark 15:25; Matt 27:45,46,50 - The crucifixion started at 9am and Christ died 6 hours later at 3pm. The 6 hours may be significant. Many believe 6 is the number of man so it could be that there is symbolism here in that (although Jesus never sinned, he was tempted in all points as we are Heb 4:15) the flesh (man's sinful inclination) was overcome and destroyed.

27:52   The strange event of the resurrection of the saints after Jesus’ resurrection is a fulfilment of Isa 26:19.

Vs.9,10 Although Jeremiah is given credit for having spoken the words quoted, they actually appear in Zech 11:12,13.  In Jesus' day, the books of the prophets began with Jeremiah.  The lead book was mentioned by name for any material that was contained in that (prophetical) group, rather than the name of the specific book (in this case Zechariah). 

Vs.43,46 The Jews are quoting (unwittingly?) from Psa 22:8.  The Lord hearing this answers them by quoting Psa 22:1.  He is telling onlookers to read all of Ps. 22 and understand what was written about Him, and believe.

V.46 As he hung, dying in agony, upon the cross, Jesus reiterates the beginning words of Psalm 22.  He had been mocked by the Jews (Mark 15:29-32).  Then, he utters the words which would have been recognized by the Jews, in Aramaic, Eloi, Eloi, lama sabachthani?  

If they had thought about the psalm, they would have understood that it spoke of Him.  But their hearts were hardened. Ironically, a Gentile, who probably was not familiar with Psalm 22 embraced Him (Mark 15:39).

The first part of Ps. 22 describes a sense of being cut off from God. Jesus and His Father always had an uncommonly close relationship (John 5:19-21, 10:30, 14:11).  Could it be that the Father withdrew His presence and left Jesus to suffer his final moments on the cross alone?

Vs.4,5  Judas was overcome with the guilt of wrongdoing.  He must have felt that nothing could lift the burden of his sin, and so he committed suicide.  But, if he had sought forgiveness for his sin, would he have been forgiven? I have known people who were convinced that they could never be exonerated from the evil they have done.  How large is Yahweh's forgiveness?  To a person who is truly contrite and prepared to change to conform to the will of Yahweh, there is no limitation to forgiveness. 

"Pontius Pilate Inscription"

Matt 27:2 - a stone with inscriptural evidence for Pontius Pilate, Prefect of Judea, was found in 1961 at Caesarea Maritima.

Was v3-4 Judas Iscariot's confession? He had, after all, gone to the highest religious authority in the land - the high priest. Do you think he expected something more than their withering reply?

27:15 The sick irony! Releasing a prisoner at passover. Passover was the time when God released all the prisoners in Egypt.

In Matt 27:54 we read: “…Truly this was the Son of God.”

In Mark 15:39 we read: “…Truly this man was the Son of God.”

In Luke 23:47 we read: “Now when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man.”

The original Greek of the New Testament does not use plural forms for God, and when it quotes passages from the Hebrew Bible, or the Greek Septuagint that contain the word, “God,” it is always in the singular noun, Theos. The translators chose to use this word to translate Elohim and El, and chose Kyrios (Lord) to translate Adonai and Yahweh.

For example, let us consider Rom 14:6: “He that regardeth the day, regardeth it unto the Lord (Yahweh); and he that eateth, eateth to the Lord (Yahweh), for he giveth God (Elohim) thanks; and he that eateth not, to the Lord (Yahweh) he eateth not, and giveth God (Elohim) thanks.” In Strong’s concordance, “Lord” is # <2962>, Kurios, and “God” is # <2316>, Theos.

Why is all this significant? Because Elohim is a plural noun, and Theos is a singular noun. The reason for this was that at the time of the Septuagint translation, Greek idolatry was rampant. The translators, therefore, mistranslated the names in confining them to only two words in the singular, and as a result the idea of God manifestation in a multitude is completely lost, unlike in the Hebrew! Elohim being a plural noun, the singular being Eloah, means “mighty ones,” and can refer to various pagan gods (Exo 12:12), angels (Psa 8:5), judges (Exo 21:6; Exo 22:8,9,22,28), and mortal men (Exo 7:1). The translators did not concern themselves with any later misunderstandings because of their omissions. If they had translated the names and titles properly this confusion would not exist today.

This foundation is important, as most regard the centurion’s confession as read in Matthew and Mark from a purely human estimation. What does his utterance actually amount to? This pagan Roman centurion knew very little of Jesus. What he did know was through his observation of Jesus’ calm submission to an excruciating death; he did not rail against those that brutalized him, and his concern for his mother’s well-being at a time when he was agonizing in pain. To Jesus’ very last breadth, the centurion witnessed Jesus’ dignity and strength. You may be absolutely certain that he had never witnessed anything like this before, which could only lead him to one conclusion that Jesus was wrongly convicted – he was a righteous and innocent man. The centurion testified to this truth, and in so doing honoured Yahweh.

Matthew and Mark give us different parts of the same story wherein they add that the centurion also said, “Truly this was the Son of God.” Note in their account, that the article, “a” is used (see margin), not the definite article, “the,” and “God” translated, Theos, is Elohim. What the pagan centurion really said was: “Truly he was a son of the gods.” He categorized Jesus a son among many sons of the gods! This title was also attributed to the pagan Roman rulers (cf. Acts 12:22)! We see this principle in Dan 3:25 where the account reads in speaking of an angel, “and the form of the fourth is like the Son of God.” What this pagan Babylonian really said was, “…and the form of the fourth is like a son of a god (elah - Chaldee singular; Eloah - Hebrew singular)!

There is nothing in the text that seems to suggest that the centurion had any admiration for Jesus, and made his comment only after Jesus died and then fearfully spoke of him as a son in the past tense! The centurion did, though, unwittingly herald the divinity of Jesus by his statement, but without a Scriptural understanding of exactly who Jesus really was. In Clarke’s Commentary, Adam Clarke writes: “…It is not likely that this centurion had any knowledge of the expectation of the Jews relative to the Messiah, and did not use the words in this sense. A son of God, as the Romans used the term, would signify no more than a very eminent or Divine person; a hero.”

Matt 27:45-50

“Now from the sixth hour there was darkness over all the land unto the ninth hour. And about the ninth hour Jesus cried with a loud voice…and when he had cried again with a loud voice, yielded up his spirit.”

The Biblical day was divided into two 12-hour periods: 6 pm to 6 am. From 6 am to noon was the morning part of the day, and from noon to 6 pm was the evening part of the day. “Between the two evenings” (Exo 12:6 margin) refers to the evening part between noon and 6 pm, which is 3 pm, or the ninth hour.

Jesus died exactly on the day and time, that the Passover lambs were being killed for the Jews’ celebration of the Passover (Exo 12:5-6; Lev 23:5). This is not a coincidence! Our Passover Lamb was sacrificed for us (1Cor 5:7). The Jews who were busy keeping the shadow, failed to see the substance, so the sacrificial blood of the Lamb did not cover them. The blood of the Lamb of God covers us so that there is no condemnation to those in Christ Jesus who walk not according to the flesh, but according to the spirit (Rom 8:1).

27:61   The two Mary’s were Mary Magdalene and Mary the mother of Jesus, it would seem. They both had a vested interest in this man Jesus. So even though there seemed no hope they were willing to show their commitment to Jesus

27:5   The way in which we are told of Judas’ actions ‘cast down’ ‘in the temple’ quotes Zech 11:13

27:26  In scourging Jesus we see a similarity with the flaying of the animal sacrifices Lev 1:6. 

27:6-7 So we see a form of Godliness in the leaders. Whilst they saw the inappropriateness of putting the money that Judas returned into the temple treasury they were not at all concerned with Judas’ spiritual welfare. All they wanted to do was make a decision about what to do with the money Judas had returned. But it was all a sham.

27:5    Whilst Matthew records Judas hanging himself here we might wonder when, exactly, Judas hanged himself.  Did he take the money to the temple during the night Jesus was taken – for that is where, in the record, the event is placed? Or did he do it sometime later.

27:62  The day that followed the preparation day was actually a day of the feast. But rather than think about the Passover and all this is spoke of the leaders were too busy planning their continued opposition to Jesus!

Matt 27:34;Psa 69:21 - why did Jesus refuse the gall (<5521> - "wormwood, myrrh, gall, poisen)?

One reason might be Deut 29:17-18 which in the KJV reads "...Lest there should be among you man, or woman, or family, or tribe, whose heart turneth away this day from the LORD our God, to go and serve the gods of these nations; lest there should be among you a root that beareth gall and wormwood;" Perhaps Jesus didn't want to be accused of false worship.

27:26  The “Mary” who was the mother of James and Joses was Jesus’ mother – Matt 13:55-56

27:63 Did the Jewish leaders think that the disciples would come and steal the body of Jesus, or did they really think that he would rise from the dead? Maybe we cannot know but clearly their concerns are evident.

27:4 in saying that he had betrayed innocent blood we can assume that Judas was aware of the consequences of such action as recorded in Deut 27:25.

JESUS OR BARABBAS

If you had been in the crowd that day, who would you have chosen?

Pilate's tradition was to release a prisoner at Passover. With Jesus as one of them - the one Pilate wanted to release, he gave the people the other option of the worst of prisoners, Barabbas, to leave the people with no choice. Jesus, the prophet of life, the saviour of the world; or Barabbas, a rebel and a murderer. It should have been a no-brainer. Jesus should have been released. But instead the chief priests and elders had assembled the crowd to ask for Barabbas, while insisting that Jesus be crucified.

What would you have done? Which of the two would you have chosen?

The same choice is available to us every day. All too often I choose Barabbas. Every time we choose sin over obeying our Lord, we choose to let out a murderer bringing the wages of sin with him - death. Every time we give in to temptation, we rebel, just like Barabbas did.

Next time you discover yourself having to choose between obedience and sin, ask yourself: Jesus or Barabbas? Which will you choose?
 

27:46 Peter said concerning Christ and the Holy Spirit: “… God anointed Jesus of Nazareth with the Holy Spirit and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him” (Acts 10:38). So Christ having the Holy Spirit was a sign that “God was with him”. If this sign that God was with him was removed from Christ prior to his death then that would explain why he said “why hast Thou forsaken me?” As Brother Thomas wrote: “Before he had uttered this exclamation, the Holy Spirit … had been withdrawn” (Eureka Vol. I, pp. 13,14).

27:1 the behaviour of the leaders of the people echoes how Joseph’s brothers behaved when they saw him coming to them – Gen 37:18.

Matt 27:56

“Among which was Mary Magdalene, and Mary the mother of James and Joses [Joseph],and the mother of Zebedees children.” (Note v. 55)

Mark 15:40

“There were also women looking on afar off: among whom as Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome.”

Mark 16:1

“AND when the Sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome had bought sweet spices, that they might come and anoint him.”

John 19:25

“Now there stood by the cross of Jesus his mother, and his mother’s sister, Mary the wife of Cleophas, and Mary Magdalene”

Cleophas was the father of James and Joses. Cleophas was with Peter on the road to Emmaus when Christ appeared to them (Luke 24:12,13,18). In Ecclesiastical History, by Eusebius Pamphilus, Book III, Ch. 11, p. 99, Hegesippus asserts Cleophas was Joseph’s brother [in-law] by marriage to Mary, a sister of the mother of Jesus, citing John 19:25. She may have been, but this verse does not prove his claim.

By comparing the gospel verses, we can deduce that Salome was the wife of Zebedee the father of James (the greater) and John (Mark 1:19,20). While Salome’s, name is omitted in John 19:25, she is mentioned in the other three verses and was at the cross of Jesus. If then all four were at the cross, the unnamed sister is Salome, the sister of Jesus’ mother, his aunt. Thus, James and John would be Jesus’ first cousins whom he surnamed, “Boanerges” (Mark 3:17). They were also his disciples (Matt 4:21,22), and two of his apostles (Matt 10:2). Salome was close enough, relation-wise, to Jesus, (her nephew), to ask him to place her two sons next to him in his kingdom (Matt 20:20-23). Some ascribe Salome to be Jesus’ sister, but this verse disproves it, as his mother’s “sister” cannot also be her, “daughter.”

The women at the crucifixion were: Mary, the mother of Jesus; his aunt, Salome, wife of Zebedee, Mary, wife of Cleophas (Cleopas), and Mary Magdalene, who accompanied and aided Jesus throughout his ministry (Luke 8:1-3).

It was to John, the son of Zebedee, the disciple and apostle whom Jesus loved, to whom he entrusted his mother, not James the less or Joses. Jesus knew that James the greater would be the first apostle to be martyred under Herod Agrippa I (Acts 12:1,2). Mary and Salome must have been very close, so Jesus, the eldest and family patriarch, made the best decision for his mother in placing her in Zebedee’s family, knowing his mother’s sister, Salome, would help to care for her.

A sideline: The Historian, Josephus, Antiquities of the Jews, Book XVII, https://penelope.uchicago.edu/josephus/ant-17.html/ identified the un-named young step-daughter of the sub-King, Herod Antipas, who married his niece, Herodias. It was an incestuous relationship, and contrary to the Law (Lev 18:6,16; 20:21. Herodias was so offended by John the Baptist over his denunciation of their marriage, that she had her daughter, Salome [III], dance provocatively before Herod, who, afterward, conceded to her request and gave her the head of John the Baptist (Mark 6:17-28). It may well be her name was intentionally omitted from the Biblical record, and for good reason.

27:1 The elders of the people had already seen that the they could not find witnesses to condemn Jesus. But yet they “took counsel to put Jesus to death”. They had a conclusion that they wanted to reach and were intent on that conclusion whether there was any evidence to support their decision or not.

Sadly this way of thinking can be seen from time to time even among believes. For whatever reason sometime a course of action is pursued simply to fulfil the desire of one or two individuals. Even when the evidence actually contradicts the objective! Such a way of behaving is a consequence of pride.

27:12 the record is simple and to the point “he answered nothing”. Have we the presence to keep silent when there is nothing valuable to say that might affect the thinking of those to whom we are speaking?

27:13-14 Jesus was like no other prisoner facing crucifixion that he had ever met. So much so that Pilate “marvelled greatly”. So we have to conclude that Jesus’ demeanour contributed to the conclusion that Pilate came to – I find no fault in him. Do we convey a godly character by our demeanour?

...they gave Him sour wine mingled with gall to drink. But when He had tasted it, He would not drink. (v.34) Is this a possible call back to Christ's famous declaration to not drink wine until the time of the Kingdom? (Matt 26:29)

Matt 27:11-14 the irony found in this interaction between Christ and Pilate is downright hilarious. Pilate, as was supposedly his job, was to be the judge in a manner like this. That would naturally make Christ the "judged". What a foolish notion this is because we see that even with Roman officials and blood thirsty Jews surrounding Him, its more than clear He still has all power and authority over the handling's of this trial (v.14). What an incredible and inspiring bout of courage and collectiveness! No doubt the whole time Christ possessed the faith that one day, on that fateful Day, it will be Him acting as Judge...