Comments for August 13

v.2 - Ethanim - The month of gifts, i.e., of vintage offerings; called Tishri after the Exile; corresponding to part of September and October. It was the first month of the civil year, and the seventh of the sacred year, as we see here.

v.12 - 'thick darkness' is a description of the manifestation of Yahweh at different times. Exodus 10:22 20:21 Deuteronomy 4:11 5:22 1 Kings 8:12 2 Chronicles 6:1. So when it is used to speak of the day of the LORD Joel 2:2 Zephaniah 1:15. We see the day of the LORD is a day of His glory being manifest. It is not just mindless punishment. Interestingly His glory is seen in the punishment of Judah. That is, He is justified by His actions.

v.9 - It seems reasonable to assume that the pot of manna and Aaron's rod that budded were taken by the Philistines when they had the ark. One wonders why they did not take the tables of the law too.

8:4 In bringing the ark and the tabernacle together Solomon ended the dual worship that existed from the time that David brought the ark to Zion.

GOD HEARS AND ANSWERS PRAYER
Solomon's prayer in this chapter, as he dedicated the temple, has a major theme through it, which is good for us to notice. His words go something like this: "When your servants turn to you, and confess your name, praying and making supplication to you towards or in this temple, then hear from heaven and forgive the sin of your people and uphold their plea."
Solomon's prayer was for everyone in his time who might pray like this, from the king, to the people of Israel, to foreigners, to exiled Israel in the future. All of them could pray toward the temple and be heard by the most mighty, loving and forgiving God in the universe.
The same applies to us. God is no less able to hear our prayers now than what he was able to hear Solomon or any of his people. Not only is he able to hear, but he is also able to answer our prayers. But we must still pray with the right attitude that Solomon described, knowing how great God is, turning to him and confessing his name. Let's take heart that God hears our prayers, can forgive us and answer our prayers. So let us pray all the more!

:2 Solomon dedicated the temple during the feast of tabernacles - the feast that was to signify Israel's sojourn in the wilderness. But now they have a permanent resting place and a permanent house for their God.

8:8 In drawing out the staves that were used to carry the ark and mercy seat we have an indication that the ark had finally reached the resting place that God had planned for it (Deut 12:11) before Israel even entered the land of Canaan.

V.11 This glory of God, covered by a cloud, went before Israel during the Exodus, and at night could be seen shining as a fire. When the tabernacle was completed, this manifestation came to dwell in the tabernacle. (Exo 40:34) We now see here that the same manifestation of God dwelling in the temple built by Solomon.  

What a pity that the budded rod and the pot of manna had gone from the ark (1Kin 8:9). These spoke of resurrection and of the bread of life.

V.63 This dedication was not a ceremony ordained by the law, but it was done in accordance with the sentiments of reverence naturally associated with edifices appropriated to divine worship.

V.30 The temple in Jerusalem became the focal point of worship to Yahweh. This could be exercised anytime from anywhere.  Daniel exemplifies this while he was captive in Babylon.  He prayed towards Jerusalem (Dan 6:10). 

8:7  The cherubim mentioned here which covered the ark and the staves are not the cherubim of gold which formed part with the mercy seat. They are the cherubim which Solomon made 1Kin 6:23

8:11 God’s glory filled the house as a sign of His acceptance of it. In Eze 10:4 Ezekiel saw in vision the glory departing from the same house indicating that He was no longer having respect to it.

V.2 Ethanim is a Canaanite name for the seventh month (September/October).  It was changed to the Babylonian name Tishri as a result of the exile.  Ethanim is the plural of Ethan which means enduring (always).  It refers to water which is a plural word in Hebrew (mayim). The fall was the time when the former rains and flooding took place (Joel 2:23). Thus, Ethanim signified water(s) always flowing.

Vs.12,13 These verses seem messianic. At Jesus' crucifixion, darkness fell for three hours accompanied by thunder (Matt 27:45; John 12:29).  Did Yahweh actually come down to be near His Son during His greatest time of trial (Psa 18:10-13)?  Certainly, Jesus is the temple provided by Yahweh (John 2:19-21).

8:9      The only things in the ark were the table of law. The other items – the Manna and Aaron’s Rod – were both put into the ark after periods or rebellion of Israel and remained as signs that God would not tolerate rebellion. Now the kingdom is established. As a token of the fact that the kingdom is established those items of rebellion are no longer in the ark. Hence the mention of what was in the ark

V.8 Actual dates of the writing of the Book of Kings (i.e. 1 Kings plus 2 Kings) vary amongst commentators. Most suggest that the Book was written sometime between 561-538 BC by someone in exile.  However, v.8 says of the staves (poles): And they are there to this day (ESV). Does not this suggest that the Book was written before the destruction of the temple, which occurred in 587 BC?

Likewise, the Book of Chronicles (1 Chronicles plus 2 Chronicles) describes the same poles in 2Chron 5:9: And they are there to this day (ESV). 

The suggested date for the writing of the Book of Chronicles is between 450-435 BC. Obviously, this is way after the destruction of Solomon’s temple. 

Any suggestions about the relevance of the comment: And they are there to this day (ESV)? 

Vs.10,11 The same account in 2 Chronicles shows how big a celebration this event was (2Chron 5:11-14).

8:16 Solomon was very conscious of his role in the promise that God made to David his father quoting the promise of 2 Samuel 7 extensively in this prayer

Some possible echoes of the future kingdom age when Christ returns: Zion is referred to as the city of David and David's throne will endure forever (1Kin 8:1;2Sam 7:10-16;1Kin 8:13); the king blesses the whole assembly (1Kin 8:14;Rev 22:3-5); all the people of the earth will know God (1Kin 8:43,60;Eze 38:23); hearts committed to the Lord (1Kin 8:58,61;Deut 30:6;Eze 11:19;Eze 36:26); rest given (1Kin 8:56;Heb 4:3-4;Heb 4:9-11).

8:5   The sacrificing of sheep and oxen as the ark was brought into the temple matches what David did -2Sam 6:13 – when he brought the ark to Zion.

8:8      We shouldn’t assume that in drawing out the staves that they were removed. Rather they were pulled forward in their rings but remained still in the rings.

8:22  The way in which Solomon “spread his hands towards heaven” is echoed – in 1Tim 2:8 and reflects that way in which David spoke – Psa 28:2, 63:4, 134:2, 143:6 Whilst we may not lift our hands in prayer we should, in our minds, make a wave offering – recognising that we are not simply saying words but making an offering to God.

8:27   Solomon recognised a key element of God. He could not be contained by a building. Israel failed to recognise this, seeing the temple as the thing of importance – Jer 7:4. We should not think to constrain God to our limited knowledge.

Two tents brought into one

"And they brought up the ark of the Lord, and the tabernacle of the congregation, and all the holy vessels that were in the tabernacle, even those did the priests and the Levites bring up." 1Kin 8:4

We assume that Solomon just fetched the tabernacle containing the ark, and then placed the ark and the contents into the new building. This is not so, because the Ark was in Jerusalem in a tent that David had made for it, and the Tabernacle was at Gibeon (see 2Chron 1:3-5). The ark had for many years been separated from the tabernacle and the other instruments of worship that had gone with it. Now for the first time in two generations the Ark was placed back in the setting which had been made for it.

:41 Here we see that the Gentiles have always be considered in God's plan. Here we can see how Cornelius' prayer would be acceptable to God. 

:46 We can see here that Solomon's prayer was answered in both 539 BC and in 1947 AD, that God heard Israel's cries and returned them to their land, testifying that God is always attentive to the repentance of his people. 

8:47    Solomon’s prayer that when Israel “bethink themselves” is seen in the way in which Jesus shows the repentant son in Luke 15:17

1Kin 8:35-36 It seem that this aspect of Solomon’s prayer was in the mind of Elijah when he prayed that it might not rain in the days of wicked king Ahab – 1Kin 17:1

8:35    When speaking about the heavens being shut up and there is no rain Solomon is reminding God of what He had said – Deut 11:17 – and then pleads, in prospect, for God to hear a repentant Israel.

In Solomons prayer we see echo's of the lords prayer?

1Kin 8:27 our father which art in heaven

1Kin 8:29 Hallowed be thy name

1Kin 8:31 Thy kingdom come (come before thine altar in this house)

1Kin 8:34 Thy will be done ( Bring them again into the land)

1Kin 8:35 Give us our daily bread

1Kin 8:39 forgive us our sins

1Kin 8:42 Lead us not into temptation (strong hand and thy stretched out arm)

1Kin 8:51 For thine is the kingdom

1Kin 8:61 Amen

8:30   There would have been little value in Solomon asking God to hear the prayer if He had not already – Deut 30:1-3 – said that such a prayer would be heard and answered.

8:26    Solomon’s words “let thy words … be verified” echoes David’s words in 2Sam 7:28

8:32   The request that Solomon makes that God condemns the wicked draws on the words ofDeut 25:1

8:60   The sentiment expressed here by Solomon echoes that of Joshua – Josh 4:24 – when Israel entered the land of Canaan.

8:30.34.39.43.49       The recurring plea “hear in heaven” is the basis for Nehemiah’s comment  -Neh 9:27,29.

8:50     This part of Solomon’s appeal to God the He will show mercy to those carried captive if they repent is seen in the words of Hezekiah when he sent letter to the remnant in the north after that the Assyrians had taken them captive in the reign of Hoshea –2Chron 30:9

8:58  Solomon’s request that the people would incline their hearts because of God’s actions echoes Psa 119:36

1Kin 8:33 This verse has a call back to Israel's civil war with Benjamin (Judg 20). Israel had the man advantage but time after time kept falling to this one tribe. The lesson Israel had to learn was to ask and know what the LORD wanted before charging in gung-ho. We cannot expect to live our lives in faith if we lead it with what we think is right, we will be defeated everytime. 

v.46 A very subtle yet interesting detail that Solomon does not say "IF the people sin and are delivered to captivity" but WHEN! I highly doubt Solomon actually knew of the impending captivities of Israel and Judah that would take place, but it certainly would've been head turning to be in the crowd of Israelites and hear the king basically predict their inevitable doom. However, this train of thought has a happy ending as we are seeing v.47 and v.48 being played out in Jeremiah! Jer 32:37,38

v.6 - This suggests his release from the court of the prison for a little freedom, though sadly he is imprisoned again in ch.37:15. The life that Jeremiah suffered at the hands of men because of his desire to serve God makes our little problems look like nothing.

v.18 - 'passed between' is the mark of being involved in the covenant. This is seen in the cutting of the covenant in [Genesis 15:17]

v.10-11 - We see here an example of how God expect us to carry through the vows that we make to Him. It is no good agreeing to behave in a particular way and then after a few months or a few years deciding that that promise no longer needs to be kept.

34:11 The taking of the servants again who had been freed shows the cavalier way in which Zedekiah and the other Jews treated the word of God and their promises. It is hardly surprising that there was 'no remedy' (2 Chronicles 36:16)

:8-9 The language of the covenant which Zedekiah had made is the language of the year of release (Leviticus 25:10). Whilst there was an immediate response to the command the princes quickly reneged on their promise. So we see that they were not interested in obeying God's word. Even though captivity was a certain judgement from God that was going to come if they continued in their sin they would not hear. They were truly 'stiff necked'

34:20 We have already seen the use of the language of  Psa 79  (10:20, 14:16, 23:1) now it is quoted again along with Deut 28:26.

V.8-11 There appears to have been a tendency towards repentance here. At least the princes and nobles undertook to free their Hebrew slaves, but only to take them again within a very short time.

There’s an important lesson in Jer 34:8-11.  Despite the fact that Jerusalem was besieged by the Babylonians, the Law of Moses still had to be kept.  It was God’s Law. So, the release of Jewish slaves must go ahead. But the godless Jews released their servants only to take them back again.  They obviously didn't realise that what they were being reminded to do was symbol, or type.  The Jews could have been freed – but now, said God, they would be sold to the sword, to the pestilence, and to the famine (Jer 34:17).

V.7 When the Babylonians initially attacked Jerusalem and the other two fortified cities of Judah, they were unsuccessful. 

V.21 After its initial unsuccessful attack, the Babylonian army left.  This gave the people confidence that they would no longer be bothered by the Babylonians.  This event further distanced them from the warnings of defeat that Jeremiah had been preaching. However, Jeremiah continued to warn that the Babylonians would be back to successfully finish the job (v.22).   

Jerusalem enjoyed a time of relief during the Babylonians' absence.  Imagine the taunts and mocking that Jeremiah must have suffered from arrogant people who thought that they were safe. 

But then, in 598 BC the Babylonians returned and conquered Jerusalem.  They took the first wave of captives to Babylon which included the king Jehoiachin and Daniel.  The king was replaced by his son Zedekiah who later rebelled against the Babylonians.  The response was the destruction of the Jerusalem in 587 BC.  The words of Jeremiah were finally vindicated. 

34:1-2 Notice the contrast. Whilst all the power of Babylon is arrayed against Jerusalem Jeremiah had to tell Zedekiah that God was doing the delivering.

34:10-11 The time of joy and blessing is presented as the hope of Israel and contrasts with the situation when they went to Babylon as we saw in Jer 25:10

34:17 Because the owners of slaves had freed them and then enslaved them, God would do likewise. Their liberty only meant that they were no longer under His protection as their owner, and so were exposed to any peril.

34:3 Notice Jeremiah told Zedekiah that he would not escape. However he tried and was caught – Jer 39:3-4 - showing that he simply did not believe what God told him.

Vs.8-10 Under the Law, a Hebrew bond-servant had to be freed on the seventh year of service (Deut 15:12).  The people were reminded of this law, by Jeremiah, and initially agreed to free their servants.  Then they reneged and enslaved them again (v.11). 

By contrast, Jesus has set free from sin, all true believers.  He cannot reverse that situation.  Only the believer can allow himself/herself to be enslaved by sin again.  As a freed believer, one leaves the slavery of sin to become a servant (literally a slave) of righteousness (Rom 6:18).

34:17 The way in which the princes reneged on their promise to let their servants go showed their true colours – and so they are to go to Babylon (there ws no letting free for them) in fulfilment of Deut 28:25

v 2 First Principles>Kingdom of God>Was overturned>History of fulfilment
5. Judah (the Southern Kingdom) continued for another 200 years after Israel, the Northern Kingdom and the last king was Zedekiah. It was overturned three times (prophesied Eze 21:25-27), then to remain desolate for many years Hos 3:4.
 - The first overturning was in BC 606 in Jehoiakim's reign. (Prophesied Jer 27:6) 2Kin 24:2, Dan 1:1, 2Chron 36:6.
 - The second overturning was in BC 597 in Jehoiachin's reign 2Kin 4:10, 2Chron 36:10.
 - The third overturning was in BC 587 in Zedekiah's reign. (Prophesied Jer 21:7, Jer 34:2) Jer 38:28, Jer 39:1,2, Jer 52:4-5, Eze 24:1-2, 2Kin 25:2, 2Chron 36:7.
Go to Deut 28:49 to see more details of the history of Israel and its overturning.

V.5 Honoured kings had aromatic spices burned at their funerals (2Chron 16:14). Dishonoured kings like Jehoahaz and Jehoiakim had no burnings made for them (2Chron 21:9; Jer 22:18).

Vs.18,19 This harks back the covenant that Yahweh made with Abraham (Gen 15:9-17). The basic premise of divided animals in a covenant is: If one can put the pieces back together to make a whole, then the covenant can be broken.

Domestic issues in v8-17

Isn't it strange that in the middle of all these doom prophecies, God now focuses on domestic issues? (v8-17).

But it was domestic issues that God was bothered about all along. God's law (the law of Moses) was actually designed to bring peace, harmony, and equality on a national scale. It engendered love and care for neighbours, foreigners, poor people, slaves, children, elderly and women. It kept the foundation of Godly society intact, namely the family unit. So when in v14 God says "you didn't keep our agreement to release slaves", a lot more is implied.

What's implicit in v8-17 is that the Israelites had never understood, or kept, this loving, caring aspect of the law. In v14 He says "your fathers did not obey me or incline their ear" meaning that this attitude had been there all along. The result of not keeping just this one law, was that friends and neighbours who had fallen on hard times, gone into debt, and then agreed to serve as slaves in order to pay off that debt, found themselves unable to extricate themselves from the situation. They became slaves forever. Can you imagine that happening to you?

So people were being oppressed. And this is just one part of the law that was not being adhered to; just one area of the welfare state that was being ignored; one part of God's provision for the poor and weak that had been removed. Add to that all the other broken laws, and we have a picture of a nation of oppressed, plundered and victimised people ruled over by the rich. This is the picture God is referring to when He complains in v16 "you profaned my Name". Because this was the picture of God's glory presented to the nations round about.

What kind of picture of God's glory do we give out to our neighbours?

34:4 So, if Zedekiah had been willing to believe the prophet Jeremiah he would be comforted about his future when the Chaldeans came – but because he would not trust God’s word the word was no comfort to him! What a paradox.

34:5   Kings often died in battle. It was one way in which an invader could show their superiority. So the assurance that Zedekiah would be spared his life should have been a comfort to him and helped him to have confidence in God. But it did not seem to have that effect.

34:12-14          The law of the year of release had been violated. Israel had broken the covenant that they had entered into with God. Therefore He would punish them. The year of release was not an inconvenient law. Rather it was to teach Israel of their deliverance from Egypt. Violation of it indicated that Israel did not appreciate what God had done for them. Do we, by lack of a generous spirit towards  our fellow believers, show a similar lack of appreciation of what God has done for us.

34:2    The bleak picture that was presented to Zedekiah is part of the picture. Jer 38:17 has Jeremiah telling the king that he would not be killed.

34:22   There were three separate sieges of Jerusalem by the Babylonians and three waves of captives. Doubtless when the city had not been overthrown the first and second time the inhabitants of the city thought that their troubles were over. Jeremiah makes it clear that the city will be taken and her inhabitants will go into captivity. 

:3-5 Why would God seem to show some kindness to Zedekiah. Certainly he was given several opportunities to repent and yet here we seem to see God offering some comfort to him for the future, thought we know Nebuchadnezzar kills his sons and puts out his eyes. There is no record of the death of Zedekiah but it would seem that he lived among the people or at least died among them in Babylon that he was still honoured as their king. 

34:21  The Babylonians had attacked Jerusalem and had left off the siege – “which are gone up from you” – but they were to return. Doubtless the fact that the Chaldeans had retreated from the city engendered hope – but it was a false hope.

34:17 The pestilence and the sword are two elements of the judgments that would come on Israel if they were unfaithful as spoken by Moses – Deut 28:21-22

OUTLINE OF JEREMIAH

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

IV. The Present Fall of Jerusalem (Jeremiah 34:1 to 45:5)

   A. Messages Before the Fall (Jeremiah 34:1 to 36:32):

      1. Jer 34:1-7 - a message to King Zedekiah:

         a. the time of the siege (2Kin 25:1-7).

         b. VS 1-3 - Jerusalem and Zedekiah about to be delivered into the King of Babylon's hands.

         c. Eze 12:10-13;Jer 34:4-5 - Zedekiah would be blinded but not killed and would even have a ceremonial funeral in captivity.

         d. V7 - fragments of 21 letters written during the siege were found from an outpost of Lachish in 1935 and these "Lachish Letters" were written just before Nebuchadnezzar launched his final attack; these letters refer to persons whose names appear in the Biblical narrative, "Gemariah" (Jer 29:3)  "Jaazaniah" (2Kin 25:23), "Mattaniah"

(2Kin 24:17), "Neriah" (Jer 43:3), and they confirm the authenticity of Jeremiah's story.

      2. Jer 34:8-22 - a message to the people of Jerusalem and Judah regarding the broken covenant, etc.:

         a. VS 8-17 - the inhabitants of Jerusalem didn't appreciate the spiritual lesson of freedom from sin and death (Deut 15:1,12-15).

            i. V8 - "covenant<1285>"  "liberty<1865>",  V9 "free<2670>", V10 "maidservant<8198>" "manservant<5650>",

V11 "handmaids<8198>" "servants<5650>, V13 "bondmen<5650>".

            ii. VS 8-11 - agreed to free all Hebrew slaves, but changed their mind thus breaking a covenant.

            iii. VS 8-11,14 - during the siege King Zedekiah proclaimed freedom to all Hebrew slaves, probably to gain God's favor, but he failed to enforce it (possibly they thought Egypt in giving the siege a breather would defeat Babylon and rescue them).            

            iv. VS 8-9,13-14,16 - the Israelites were liberated from Egypt but didn't liberate their own Hebrew slaves and thus violated the Mt. Sinai covenant with God profaning His name.

            v. V11 - they didn't understand the spiritual lesson of freedom from sin and death in the 7th year like the Jubilee and ultimately the millennial Jubilee.

            vi. V17 - Judah and Jerusalem to be made abhorent to all the kingdoms of the earth.

            vii. VS 8-11,14; Eze 17:1-21;2Chron 36:11-13;Eze 21:25-27;Eze 17:22-23 - the two eagles were Babylon and Egypt, represented by Nebuchadnezzar and Pharoah while the vine was Judah represented by Zedekiah; Ezekiel spoke about the same time as Jeremiah in Judah; Zedekiah's covenant with Nebuchadnezzar was broken by Zedekiah; Jesus is the twig of the highest branch of the cedar whose right it is.        

   A. Messages Before the Fall (Jeremiah 34:1 to 36:32):

      2. Jer 34:8-22 - a message to the people of Jerusalem and Judah regarding the broken covenant, etc.:

         b. breach of covenant.

            i. VS 17-20; Gen 15:17 - a reference to the covenant God made with Abraham; God could be counted on to carry out His end of the promises made to Abraham; in Jeremiah's day the men would deserve the same fate as the animals if they failed to live up to their end of the covenant (covenant indicates cutting).

            ii. V18 (1Sam 11:6-7;Gen 15:9-20) - the divided animal solomnized a contract/covenant and was a curse for those who broke the agreement that a similar retribution would befall them.

            iii. V18 - the two parts of the sacrifice represent the two parties who had agreed to the covenant; the passing through between the two pieces by the people indicated that they were joined in agreement with God to fulfill the terms of the covenant; if they failed to fulfill their obligation, the fate of the animal would be their's; in this way contracts or covenants were confirmed in ancient days; Christ's offering was regarded in a similar manner (Heb 9:15-18); Jesus represented himself to his apostles as the covenant victim, and those who partake of the bread and wine which is representative of that, "eat and drink condemnation to themselves" unless they strive earnestly to fulfill the terms of the covenant (1Cor 11:26-29).

            iv. VS 21-22 - Babylon withdrew temporarily as they dealt with Egypt, at this time Jerusalem considered freeing Hebrew slaves.

            v. V22 - Jerusalem to be burned down and the towns of Judah to be laid waste so they are uninhabited.

34:8-10   One would not naturally think that making a covenant with God according to the requirements of the Law of Moses was the most important thing to do when your city is besieged by an enemy. However this was exactly what was required of Zedekiah.  Godly thinking and behaviour is rarely the obvious choice when in difficulty – but it is the right way.

34:14   A later prophet –Zech 1:13 -  draws on the promise of the “good thin” that God       would perform. Zechariah is saying that the time Jeremiah spoke of has finally arrived.

34:22    Whilst the king of Babylon sought Zedekiah’s life God had other plans so Zedekiah was taken to Babylon alive - 2Kin 25:7

34:14-16There is nothing worse than appearing to be godly only to, when it is thought no one is looking, to return to the old way of behaviour. This is what happened with the way in which the law of release was observed and then disregarded. It is one thing to break the law in ignorance and another to totally disregard it in the full knowledge of what is required.

34:3 Yet again Zedekiah is told he will not escape from the king of Babylon. How often do we need to be told something before it finally registers with us?

34:6 When all seemed lost and Zedekiah might well have been expecting to die in the siege of Jerusalem Yahweh offers him words of comfort. But those words are conditional. Conditional on Zedekiah accepting God’s word. Zedekiah did not and so as a consequence suffered the judgment of God.

In like manner we are given words of comfort by Jesus, but they are conditional upon a faithful response.

34:2-3 The inevitability of the fall of Jerusalem to the Babylonians must have been obvious to all, including Zedekiah. The words of the prophet Jeremiah confirmed what was feared.

Kings and ruler tend to have “escape plans” in place so we have seen in our days dictators fleeing a country to safety elsewhere. Doubtless Zedekiah has such plans also. But the chilling words of the prophet should have caused the king to abandon his plans and submit.

34:8 there is a striking irony in the words of Jeremiah to Zedekiah. Zedekiah was to “proclaim liberty” during a siege of the city! But the proclamation of liberty should have reminded the nation of the year of release and  also the Jubilee which spoke of deliverance, not form a mortal enemy but from death itself.

v. 2 - the word <4697>, translated 'compassion' occurs 12 times in scripture. Here are the other occasions so that you put the word in context. Matt.9:36, 14:14, 15:32, 18:27, 20:34, Mark 1:41, 6:34, 8:2, 9:22, Luke 7:13, 10:33, 15:20.

v.3 - One wonders how long we would be willing to go without food to listen to good exposition of the Word.
v.11 - The request for a 'sign' from Jesus was a repeated feature of those who opposed Jesus. As if they were not willing to accept that the healings that Jesus did were real proof of his claims. Matthew 12:38 16:1 Mark 8:11 Luke 11:16 John 2:18 6:30
v.15 - In the gospels there are from time to time 'unholy' alliances. These are the occasions when we find a tie up between the Pharisees and Herodians Mark 3:6 8:15 12:13 Matthew 22:16

:10 this visit to 'Dalmanutha' is only mentioned in Matthew 15:39 (as Magdala) but is not mentioned in either of the other gospel records. Whilst Mark tells us [:11] that it as the Pharisees that tempted Jesus Matthew [16:1] informs us that the Sadducees were there as well.

GIVE US A SIGN

When the Pharisees came and tried to test Jesus asking him for a sign from heaven, "He sighed deeply and said, 'Why does this generation ask for a sign? I tell you the truth, no sign will be given to it.'"

The fact was that even if they had seen a sign, or any numbers of signs, they still would not have believed because they could not accept that this unlearned carpenter from Nazareth, whose message was so different from theirs, could in any way have a higher status than theirs, let alone be the Messiah. And if they had watched him they would have seen signs - the feeding of the multitudes, making the blind see and the deaf hear. They would have heard the voice of God say, "You are my Son, whom I love; with you I am well pleased." (Mark 1 v 11). They would have seen scripture fulfilled and believed in the resurrection. They chose not to see the signs and so no sign was given to them.

In the same way, if we just care to open our eyes and our hearts to look, we will see signs happening to show that God is still in control and that Jesus is coming to judge the world. But if we don't want to see the signs they won't be given to us and we will be taken by surprise and be unprepared for the return of Christ. Watch then, because you do not know when your Lord will return.

:27 That Jesus is in Caesarea Philippi shortly before the transfiguration (Chapter 9) means that the transfiguration probably took place on Mount Hermon as Caesarea Philippi was in the north of the land, further north than the sea of Galilee.

It is sometimes difficult to transfer the teaching of Jesus into our own lives. Even though we understand the teaching, and even though we believe it, the circumstances in our own lives always seem to be sufficiently different to those in the bible for us to inadvertently ignore the examples held therein.

The disciples had just witnessed the feeding of the five thousand men in chapter 6, where in v39 it says that they sat down on the "green grass". Here in chapter 8, remarkably they fail to apply the lesson they learned. Their answer to the question of Jesus is "how can one satisfy these people with bread...here in the wilderness". The circumstances to them, here in the wilderness compared to the grassy fields, seemed so different to them that they couldn't transfer the lesson from one situation to the other!

In v14-16 we find that exactly the same test is applied for the third time. Will they remember the lesson from the previous two miracles, and apply it in their lives whilst in that little boat? No! (v17-21). Remarkable isn't it? It almost seems ludicrous that they should see those two miracles, yet not learn the lesson! Jesus has no need for them to worry about bread... at any time...in any place. The lesson is transferable. Weren't they stupid?

"Therefore I say to YOU, do not worry about YOUR life, what YOU will eat; nor about the body, what YOU will put on.... but seek the kingdom of God, and all these things shall be added to YOU." (Luke 12v22, 31)

Are we as stupid as they?

8:34 The 'cross' which Jesus expected his followers to take up is not some physical ailment or personal problem as we often use the phrase to mean. The Jews in Jesus day would have understood very clearly that Jesus was speaking of the Roman form of punishment for criminals. Taking up the cross, then, was not some light decision. What do we think about our commitment?

V.34 Christ at this point called the multitudes to himself, to be with his disciples. The earnest exhortation which follows has significance for all; in fact , it is a matter of life or death, everlasting life versus everlasting death. Hence, all, not only the twelve, must hear, and follow him, which means to be in the same way with him.. . 

This miraculous feeding of the 4000 (coming after the miraculous feeding of the 5000 around Passover) perhaps refers to a hope of salvation for the Gentiles.

Decapolis (Mark 7:31) was a predominantly Gentile area. There is no indication this group was planning a Messianic revolt to install Jesus as king. Matt 15:31 - it is noteworthy that they praised the God of Israel as opposed to praising God. Mark 8:2 - after 3 days they were fed, an apparent reference to the resurrection on the 3rd day. V.4 - It would appear the disciples perhaps didn't expect this group to be miraculously fed even though a previous group (probably Jews) was. V.5 - The number 7 may refer to spiritual perfection and the complete divine accomplishment resulting in Gentile inclusion. V.6 - Jesus didn't directly feed this crowd, the disciples directly ministered. They sat on the ground with no mention of grass suggesting the season was Summer. V.7 - If a few small fishes was 3 then perhaps it was symbolic of the sign of Jonah (who went to the Gentiles) and later Christ who was in the pit (for Jew and Gentile). There is no mention of them being numbered in groups (50 would have likely meaning for Jews suggesting the jubilee). V.8 - a multitude of 4000 men were present (not including women and children) and 4 indicates a universal number appealing to both Jew and Gentile to seek out God's word. The left over pieces were in 7 baskets spuris (4711) a large basket or hamper commonly used by Gentile merchants.

As Jesus said, I am the bread of life. He who comes to me will never go hungry, and he who believes in me will never go thirsty (John 6:35).

8:31-32  This is the first time that the record indicates that Jesus told his disciples about his death and it follows immediately on from Peter's confession. It should have tempered the disciple's expectations that Jesus was going to be king immediately.

PREACHING IN WORD AND ACTION
 
Jesus came to preach the coming of the kingdom of God. As we follow him around through the gospel records we hear him speaking time and again of the kingdom and how to be part of it. Everywhere there were people, Jesus taught the good news of the kingdom of God.
 
But it was not just his teaching that impacted the people. He was certainly a good teacher, and people came from miles around to hear his message. The thing that impressed many of them was that his actions backed up his message. The feeding of the four thousand is a good example of this. A large crowd had gathered around Jesus, presumably to hear his teaching - but Jesus didn't stop at teaching them. He put his words into practice.
 
He had said, "Blessed are the merciful, for they will be shown mercy."  (Matt 5:7) Before he fed the four thousand, he said, "I have compassion for these people." (Mark 8:2)
He told us that if we see someone hungry or thirsty, we should feed them, (Matt 25:35) and that is exactly what he did for the multitude.
 
There is more to preaching the gospel than just words and teaching. Jesus showed by his example that the things we do either confirm or take away from our message. Let's fill our lives with the sort of action that shows people the truth of our message and that we are prepared to follow the things we say with actions to show what we believe.

8:10-11  It would appear that Jesus’ excursion to Dalmanutha was curtailed because of the blindness of the Pharisees who had come to challenge him. If there is opposition to our preaching it is often better to just walk away rather that ‘fight it out’. Those who really are interested will seek us out.

8:12     In sighing deeply we something of the humanity of Jesus. He was troubled, the things he saw, affected him.

V.34 Jesus, literally, carried His cross on the way to His execution.  He is telling His followers to do the same.  Actually, the cross (Gr. stauros) is a pole or post which was placed upright in the ground, to which a cross-piece could be attached. 

However, this burdensome pole was carried, by Jesus, unto death.  Jesus is telling His followers that they should be prepared to follow Him, expecting burdens in life.  Moreover, true believers should also expect to give up their lives for Jesus, if need be.

8:2 In allowing them to hunger for three days the situation of these following Jesus matches that of Israel in the wilderness where God ‘suffered them to hunger’ that they might learn to rely upon God. – Deut 8:3

Vs.22-25 Jesus' healing of the blind man is curious.

Jesus had healed people by touching or just by pronouncement, in either proximity to or at a distance from the recipient.  And healing had been precise and complete.

This example looks like a bungling attempt and yet we know that could not be.  And so, what could it all mean.

Let's look at the components:

The act of spitting was an act of contempt.  The man who would not raise seed to his dead brother was denounced publicly by his sister-in-law who spit in his face (Deut 25:9); the contempt that Job felt (Job 30:10); the contempt Jesus would experience at the hands of the Romans (Matt 26:67).

And so, what was Jesus showing contempt for when he spit in the eyes of the blind man?  I think he was showing contempt for blindness - spiritual blindness.

But why two attempts before He got it right? Jesus' first intervention produced only partial sight, while his second intervention produced full sight. Perhaps, there are two possibilities:

1) The first attempt brought partial sight and the second attempt brought full sight.  Jesus was referencing the Law in the first attempt which brought partial light to the Gospel (Heb 10:1); and Himself in the second attempt which brought complete light (2Tim 1:10).

2) This could be an indication that, at Jesus' first coming, the nation of Israel would still retain partial blindness.  But at his second coming, the nation will be fully cognisant of all things.  Perhaps, this ties in with Paul's explanation in Rom 11:25.  Only when Christ returns, can the Nation of Israel be truly grafted in again to their olive tree (Rom 11:24).  At that time their blindness will be totally lifted.

8:19-20 Notice how Jesus involves the disciples in the education process. He asks them to answer his questions about the feeding of the five and four thousand rather than just telling them. Thus they saw that whilst they could remember certain details they could not remember that God had been involved in resolving the problems. The best way to resolve a current problem in our lives is to reflect on the way in which God has resolved problems in the past, either in our own lives or in the lives of others recorded in Scripture.

Seven times blind

Why did Jesus make a particular example of the blind man by leading him out of the village? (v23-25). Was he using him to demonstrate to the disciples that they were spiritually blind? No doubt Jesus was immensely frustrated with them, because when you read v17-21 Jesus questions their lack of understanding, not once, but seven times.

8:11    The juxtaposition of the feeding of the 4,000 and the Pharisees request for a sign, albeit in a different location, highlights the fact that they did not accept the evidence of their own eyes.

8:10    ‘Straightway’ indicates an urgency in Jesus’ actions He has already fed the 5.000 and quickly sent the disciples away –Mark 6:45 – so he could pray. Again the urgency may well have been to remove himself and the disciples from a difficult situation where the people wanted to make Jesus king.

8:15    In warning the disciples to “beware of the leaven of the Pharisees” Jesus highlights a fundamental point. We are affected by those whose ideas we listen to and whose company we keep - 1Cor 15:33

8:23    The seeming casual “took him by the hand” is not simply a matter of Jesus being compassionate towards a man who could not see. In his actions we see a fulfilment of Isa 51:18 where, when Israel could not provide a man to take Israel by the hand God would do so. 

8:14 The disciples had no bread. So what had happened to the seven baskets of food (verse :8) that had been left after the feeding of the 4,000?

8:13   “and he left them” is doubtless more than a simply comment about Jesus moving around preaching. There was no point remaining to speak with individuals who had closed their minds to the gospel message. We do well to learn from that. Jesus focused on people who did want to hear the message.

8:3      Jesus saying that if he sent the people home unfed maybe he is pre-empting the disciples suggesting that he did send them away because they did – Mark 6:36 – at the time of the feeding of the 5,000.

8:29  Mark records the gospel of Jesus Christ – 1:1. Peter’s comment is the first time in Mark’s gospel that anyone acknowledges that Jesus is the Christ.  From this time on Mark uses the word “Christ” 6 more times. As if Peter’s assertion opens the way to Jesus being presented as “Christ”                                                

8:17-18 in applying the word of Isaiah 6:10 to the disciples he is suggesting that if they did not learn to have faith they would be like the Jewish leaders to whom had had already quotes Isaiah’s word as a reproof - Mark 4:11

8:23 the very act of spitting on the man’s eyes would render him ceremonial unclean – Lev 15:8 – however Jesus cured the man, rather than making him unclean, though those watching would have to decide for themselves what to make of Jesus’ behaviour.

8:15  leaven (yeast) placed in one part of a lump of dough multiplies to permeate the whole lump false teaching on one point actually impacts on many, if not all, other elements of belief.

8:29,33 Peter’s understanding that Jesus was “Christ” – the Jewish Messiah was a wonderful realisation. However it is clear that his understanding was incomplete – he did not see Messiah suffering death and resurrection. Many today may see Jesus’ death and resurrection as fundamental but yet not understand that he is the Jewish Messiah. Both elements need to be emphasised – his death and resurrection and the fact that he is the Jewish Messiah.

8:1  Do we think of the attitude of those who had been listening to Jesus were careless in that they did not have any food?

We have to assume that they were not actually expecting Jesus to feed them. That was a bonus. How often do we find that listening to someone explaining what God’s word means are we willing to forego eating?

8:15 On at least two occasions it is recorded that Jesus told his disciples to beware of the leaven of the Pharisees. Here and Luke 12:1. The other recorded time – Mathew 16:6 may be the same time as this one here.

Jesus worked a lot of miracles (kind of the whole point of Mark's Gospel), but perhaps the most interesting is that of curing blindness. It seems that every Gospel author records Christ doing this miracle but its almost never the same instance Matt 9:27, Mark 8:22, Luke 18:35,John 9. So clearly Scripture is flashing red lights at us and we do well to pick it up. In the OT, there is never a recorded instance of a born blind man being healed, all because Christ, being the Light of the world (John 9:5), wasn't able to open their eyes until now (literally in the case of the blindmen). We are all born blind, and this is for a reason. So we can learn to recognize that God can remove our blindness. Lets all take solace in this fact and not harden our hearts like some "leaders" of Christ's day who refused to received their sight Isa 56:10.

v.23,25 So why does Christ do this twice? Its question enough as to why Christ even touches anyone in the first for we know He can simply say a word and the act is done Mark 7:29-30. Bro. Michael Parry gave a very good explanation in '09 but id like to add a 3rd potential reason to his list. 

The crafting of anything worthwhile takes time, even our faith! We need to learn, grow, and evolve our thinking in the Truth from when we were young to where we are now. And I think healing is the same process. We all fall short and sin day in and day out, we know that. But there are certainly those days where its just a little bit harder to put a smile on your face. And due to the potential severity of this state we find ourselves in, in might be a couple days before we muster back up some fire for the Word. So, like our spiritual journey, we need to recognize that truly healing from whatever may have rendered us to a spiritual/emotional low is maybe not always a clean and simple process, and requires time, wisdom, and perseverance to push through the crowd of sin to find Jesus.  

Mark 8:26 Why? Why was this man advised not to go back to town? Yes, Christ wanted to remain as discreet for as long as humanly possible, but notice where this took place. we're first introduced to the lovely town of Bethsaida in Matt 11:21 where we see they are not doing so hot. So Christ telling this newly refreshed and healed man not to go back to the heart of town is Him saying "Don't go back to sin". It exactly mirrors Lot and his conflict with Sodom or the Israelites and the desire at times to return to Egypt. Christ is speaking to all of us. That even though there are times where we feel as spiritually strong as can be, its still not wise to purposely put yourself in a known area for sin to occur. Prov 6:27

This comment and ones above are from Unc Dan Robinson's classes: Healings of The Master