Comments for September 14

v.7 - It is surprising how God chooses to use signs like this rather than heal by the direct action of his power. Here are other examples of when prophets used a natural substance when it was clearly God who brought about a miraculous healing - 2Kings 2:20-22, 4:41. One assumes it is for the benefit of the onlooker, giving them as chance to believe through the action.

v.6 - the older I get, the more scary I this story seems. What a responsibility - to know you are going to live for another 15 years. What temptations it opens up, and yet what perspective it creates. It is worth contemplating just what we would choose to do right now if we were told that we had exactly 15 years to live. Our reaction to this will depend on how old we are now, but my feeling is that a contemplation of this will cause us to thank God that we don't know the future.

v.1 Setting 'in order' is a significant thing in the service of God Genesis 22:9 Exodus 26:17 39:37 40:4,23 Leviticus 1:7,8,12 6:12 24:8 1 Kings 18:33 2 Kings 20:1 2 Chronicles 13:11 29:35 Ezekiel 41:6 1 Corinthians 11:34 14:40 Titus 1:5
Do we just muddle through life or is there some order and structure to our worship and devotion to the Father. For example do we have a strategy to ensure that we read Scripture regularly or pray regularly?

20:3 Hezekiah's prayer was answered immediately. Why was this? We know that God hears (and answers) prayers that are voiced 'according to his will' (1 John 5:14) so we have to conclude that what Hezekiah asked was according to God's will. Psalm 102 is a prayer of a man in dire straits. Maybe this is that prayer of Hezekiah. If so it is instructive because the Psalmist prays for the fulfilment of God's plan with Zion rather than seeking his own deliverance.

20:14-17 We might wonder why  the Lord reproved Hezekiah for showing his wealth to the Babylonians. Maybe he was just proud and gave the impression that it was all his doing. Or maybe he was reproved because he had already been told (Isa 14) what the Babylonians would do and therefore should have realised that the Babylonians were not people who he should be involved with.

V.5 An immediate answer was given to Hezekiah's  prayer, containing an assurance that the Lord was mindful of His promise to David and would accomplish it in Hezekiah's experience, both by the prolongation of his life, and his deliverance from the Assyrians.

It is apparent from what God says to Hezekiah, that he should have been more circumspect in what he showed the messengers from Babylon (2Kin 20:12-19).  There is nothing wrong in being friendly to visitors, but the Chronicles record tells us that "God left him, to try him, that He might know all that was in his heart." (2Chron 32:31).  It's obvious therefore that Hezekiah had some sort of pride or other sin in his heart when he gave the Babylonians their conducted tour.  Another lesson for us!

V.7 Hezekiah became ill in 701 BC (Isa 38:1-21). He developed a deadly boil (Heb. shechiyn). This is the same kind of deadly boil promised to a disobedient nation (botch = shechiyn) (Deut 28:35).

Yahweh cured Hezekiah using a lump of figs (KJV). The fig symbolized Israel Matt 21:19; 24:32-34). Perhaps the message, here, is that: even though a death sentence had been pronounced on Israel, if it would repent, Yahweh would relent. Yahweh would hear Israel's cry as he did Hezekiah's (2Chron 20:9).

Vs.12,13 After learning of his illness, Merodach-Baladan sent envoys to Hezekiah. This was two years before Sennacherib laid siege to Jerusalem. Merodach-Baladan, whose name means heir of Marduk (chief god of Babylon), was really a puppet of Sargon II.

Vs.17-19 Hezekiah's revelation of his treasures to Merodach-Baladan's envoys gave rise to Isaiah's prediction of the Babylonian captivity. But, it seems that Hezekiah was more concerned that his extended life would be one of peace rather than distressing over the forthcoming calamities to Jerusalem.

20:12-13  The record here simply records what happened. It is the record in 2Chron 32:31  which informs us that the event as ‘from God’ to ‘prove’ Hezekiah that he might know himself. It is so easy so leave God out of our lives and think that we can muddle on without any regard to His involvement in our lives. He creates environments to ‘prove’ us. We must be alert to this and be ‘exercised’ Heb 12:11, else we will not benefit from the experiences of life.

V.1 Hezekiah had shown faith and had received Yahweh's grace up until the pronouncement of his death.  But, after begging for extended life, things went wrong.  Yahweh tested his pride through the visit of the Babylonian envoys (v.12; c.f. 2Chron 32:31). 

Hezekiah failed by showing off his possessions (v.13).  Moreover, when confronted by Isaiah with the error, Hezekiah did not repent by confessing his sin (vs.14-18).  Instead, he expressed his gladness in being able to live the rest of his life in peace (v.19). 

The fifteen extra years could have jeopardised his eternal life, because his former righteousness would not be able to save him from current sin, unless forgiveness was sought (Eze 33:12). 

 Let's be careful for what we ask.

20:6  Whilst the point is not made that Hezekiah was childless at this time he evidently was because Manasseh was only 12 years old when he came to the throne – 2Kin 21:1 – so he must have been born during this period when Hezekiah’s life was extended.

FIRST REACTION

V.11 Yahweh caused the sun's shadow to be reversed ten steps.  Is anything too hard for the LORD? (Gen 18:14).  The answer is, of course, NO!  In order to perform this miracle, Yahweh did not have to alter the rotation of the earth.  This was a localised event and nobody elsewhere was aware of its happening.

20:1-6 These words are found also in Isa 38:1-8. It is very rare indeed to see such a close duplication of the words of the historical narrative in the writing of the prophets. Maybe this is just one of the details which highlight what a close relationship Hezekiah had with the prophet Isaiah.

20:5 The ‘third day’ is one of the few Old Testament Scriptures which speak in a shadowy way of the time of the resurrection of Jesus

V.1 We are living in the end times, and Jesus will shortly return to earth.  Is it not time that we set our house in order?  Besides, like Hezekiah we could be personally presented with death at any time.  It would be a pity to imperil our hope of eternal life by not being ready to meet Jesus.

Vs.5,8 Hezekiah had already been told by Isaiah that he would be healed: I will heal thee: on the third day thou shalt go up unto the house of the LORD (KJV).  And so, why did Hezekiah need a sign that this would occur?

Hezekiah’s being condemned to death, but rising to life on the third day, was a foreshadowing of Jesus’ death and resurrection (1Cor 15:4).  

The scribes and Pharisees wanted a sign from Jesus. He gave them the sign of the prophet Jonah concerning His death, and resurrection in three days (Matt 12:38-40).

Hezekiah had been told by the prophet Isaiah that he would, in effect, rise from death in three days.  And yet, like the faithless scribes and Pharisees, Hezekiah wanted a sign.  Hezekiah’s lack of faith is a commentary on Israel’s lack of faith concerning its Messiah, Jesus.

Note, that Hezekiah is not entered in the book of the faithful in Hebrews 11.

20:5 Hezekiah’s response to this generosity of God is seen in Isa 38:17

2Kin 20:1-3 - Hezekiah is considered by some a type of Christ; Hezekiah's facing death perhaps echoed that of Christ; the skin disease (leprosy?) perhaps echoed Christ taking on our sins (2Cor 5:21;Isa 53:5,6,12;38:1,16-19).

2Kin 20:4-11 - Hezekiah is considered by some a type of Christ; Hezekiah had a third day restoration/recovery which perhaps echoes the resurrection and glorification of the Son (Heb 9:12;Rom 1:4).

Some of the above gleaned from The Story of the Bible, by H.P. Mansfield, Vol. 4, P.109.

20:8   Notice the difference between Ahaz and Hezekiah. Ahaz did not want a sign from God – Isa 7:12  - Hezekiah did.  It was not that Ahaz had so much faith that he did not need a sign. Rather, unlike Hezekiah, he was not at all interested in the things of God.

2Kin 20

Verses 2-3: Hezekiah was notified that he was going to die and not live. Hezekiah prayed to the LORD, Yahweh, beseeching Him to remember him according to all the good he did (Isa 38:1-3). Note that Hezekiah's prayer was in the spirit of Psa 26:1-6. In that spirit, the Lord showed His blessing upon Hezekiah by healing him, by raising him up, by uniting him in the fellowship of worship in His temple, by granting him 15 more years of life, by giving him a son, and by delivering Jerusalem from the hand of the Assyrians. The Lord surely did glorify Himself in answering Hezekiah's prayer! "The effectual fervent prayer of a righteous man availeth much" (James 5:16).

Verses 5-7: We read that Yahweh chose to heal him and to extend Hezekiah’s life by 15 years because he humbled himself, and thus delivered him and the city out of the hand of the king of Assyria. Yahweh did it for His own sake, and for His servant David’s sake. At this time, Hezekiah had no descendants, which meant that the Royal House of David would have ended with him (see genealogy record in Matt 1).

Verses 12-18: Hezekiah failed to consult Yahweh before receiving the Babylonian delegation. Hezekiah consulted with Yahweh when there were threats to his people and nation, but when no threat was perceived, he did not consult Him! How often are we guilty of this same sin? Hezekiah was lifted up with pride after his healing, but after “both he AND the inhabitants of Jerusalem…” humbled themselves, this act of humility led them again to Yahweh’s blessings (2Chron 32:26). “Humbled” is # <3665>, kana, “to bend the knee.” It is hard to imagine that with such an act of humility there was no repentance!

Verse 19: Hezekiah was glad that Yahweh deferred the punishments during his lifetime because he was afraid the enemies would have had the opportunity to rejoice if the ecclesia had decayed in his time since he was the one that restored the true worship (2Kin 18). He was concerned about the integrity of the Truth. To believe that Hezekiah was content to let another generation worry about a future Babylonian invasion would have been the mark of a poor leader whether in his lifetime, or otherwise. This is totally incongruous when comparing his deeds with his prayers as read in Isa 36; 37:14-20, where he prays, to “save us.” See 2Chron 30:19-20, where it is also recorded that he prayed for his people. He cared for them!

Furthermore, in 2Kin 18, it is stated that Hezekiah “clave” to Yahweh. “Clave is # <1692>, dabaq,“… be joined (together),” and indicates a marriage-like union. It is the same word as, “cleave,” dabaq, found in Gen 2:24 and Deut 10:20. In the final episode of the Kings of Judah, Scripture records that there were only two kings, Hezekiah (2Kin 18 to 20) and Josiah (2Kin 22, 23) who did what was right in Yahweh’s eyes. Despite both their efforts, Judah was on a downward spiral (2Kin 23:26-27), begun particularly by Joash’s grandfather (Hezekiah’s son), Manasseh, and then furthered by Manasseh’s son, Amon (Joash’s father).

While 2 Kings ends with Judah in exile, the release of Jehoiachin (means, Yahweh will establish), the legitimate King of Judah, after the exile (2Kin 25:27-30) is prophetic that the “lamp of David” (2Kin 8:19), will not be extinguished, Jesus being the Everlasting Lamp as one who will possess the Kingdom forever (Luke 1:32).

PRAY ANYWAY

While there were a few events through Hezekiah's life that were distressing, the time when he nearly died must have been one of the hardest. Having been thorough periods of sickness, though not like Hezekiah, to the point of death, I know how hard it can be to pray during those times. Sometimes God seems so distant and heaven seems to be barricaded against our prayers. "Where are you, God?", we ask, when we wonder if we are heard or not.

When Hezekiah was sick and was told he was about to die, he prayed and wept. I wonder if he felt the same way that we sometimes feel in that situation - that God was not listening? But within moments the prophet Isaiah was sent back to Hezekiah with the message, "This is what the LORD, the God of your father David, says: I have heard your prayer and have seen your tears..." (2Kin 20:5)

Hezekiah had prayed much longer prayers in the past, but God even heard him in his sickness, exhaustion and sorrow. We can take comfort from this for ourselves. We might think that God feels far away, but no matter what we feel, God hears anyway. He hears our prayers and he knows how we feel. So even if we feel that God may not be listening, let's be like Hezekiah and pray anyway.

20:20    Whilst no mention is made of the appropriateness or otherwise of the actions spoken of in this verse clearly they displeased God as Isaiah had reproved the king over them – Isa 22:9-11

2Kin 20:8-11.

20:1    Hezekiah’s sickness was at a most inopportune time, from a human perspective. It was Hezekiah who had instilled faith into the people against the onslaught of the Assyrians. But now it seemed that he was going to be removed from the scene at a crucial time. Of course God does not need any man in order to overthrow the Assyrians.  We do well to remember that. Not one of us in indispensable.  If we think we are important then we are not giving glory where it belongs – that is to God. 

20:18  This awful punishment promised to Hezekiah that would happen to his sons is fulfilled in Daniel, amongst others – Dan 1:3

Hezekiah's intercession

In this chapter we come to the point of crisis in Hezekiah's life, and it mirrors that of Jesus. Notice in v5 that what hung in the balance wasn't just Hezekiah's life, but the lives of all the people of Zion. Hezekiah's prayer was for the people, not himself. In 2Kin 20:3 Hezekiah mentions his own righteousness, not because he wants to save himself, but because he had hoped to save the people. Prophecies of Hezekiah had informed him that this was to be his life's mission:

"He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities." Isa 53:11

In the same way Jesus fulfilled this prophecy in the ultimate sense, justifying (the word means "make righteous") all those everywhere who want to be saved by him. The scripture tells us this quite clearly, because if we look in Hebrews 12:22 we see that we too are sheltering in Zion, awaiting our deliverance:

"But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem"
 

If we want to see how our own salvation works, we need look no further than Hezekiah. Just as he prayed for the people and obtained salvation for them, so Jesus prayed, and continues to pray for us (John 17, Luke 22:44, Heb 7:25).

20:4    Notice the speed with which God answers Hezekiah’s prayer. The answer was immediate. God can, but does not always, give an immediate answer.  As it happens at this time in Hezekiah’s life that Hezekiah was to continue to live was a requirement to strengthen the people against the onslaught of the Assyrian.  It is clear that Hezekiah used his recovery as an opportunity to serve his God.  When we have had a prayer answered do we then simply continue as if nothing has happened or do we see the answer as providing a further opportunity to serve God?

20:3   we might think that Hezekiah’s claim that he had walked before the Lord was simply a way of speaking. However it is more than that. Hezekiah is saying that he actively pursued doing God’s will. The idea of walking before God starts with God’s call to Abram – Gen 17:1. Also it is a requirement laid on us for example we see this requirement to walk in Eph 4:1,17, Eph 5:2,8,15.

20:3     Hezekiah was not making a proud boast. Rather he was simply stating that he had done what God had required of kings  - 1Kin 2:4

20:1     The words of Isaiah to Hezekiah may well have prompted some of the words in Psalm 102 – especially verse :20.

20:5     James wrote about effectual prayer – James 5:16 – we do well to learn from Hezekiah’s attitude and words for it is that which motivated God to answer him so quickly.

20:7 Do we think it was “the limp of figs” or Yahweh that healed Hezekiah?

20:12-13 Isaiah had already warned that Judah would be taken by the Chaldeans – Isa 13:5-10 – even using the words which Hezekiah later used – 2Kin 20:14 – Hezekiah should have known that the ambassadors were not on a good mission.

20:5 In speaking to Hezekiah as “the God of thy father David” Hezekiah is reminded of the promise that David would never want a son to sit on his throne if he was faithful – Word which were later said by another prophet –Jer 33:17 – who was outlining a principle that Yahweh established when he made a promise to David – 2Sam 7:10-16.

20:5  We can be both encouraged and at the same time dismayed by the speed of God’s response to Hezekiah’s prayer. On the one hand we appreciate that God can work very quickly. However, on the other hand, we will all have prayers that we have voiced which have not, as far as we can tell, been answered.

So how is this apparent conflict to be resolved in our lives?

I suppose we need to appreciate that our father answers our prayers in His good time according to His, not our, will.

20:5  That God answered Hezekiah’s prayer speedily is an indication that even though it might seem that the words David voiced might seem selfish and arrogant that in fact Hezekiah was not offering a prayer for a benefit that he might consume in his own lusts  - James 4:3. So for whom was he praying? We are to conclude that it was for the nation who were close to being overtaken by the Assyrians.

21:4 Ahaz – 2Kin 16:10-13 - removed the alter of Yahweh’s instruction with a copy of one he had seen in Damascus. Now Manasseh goes one step further. He actually built altars inside the House of the Lord itself. And notice “altars” – that is more than one.

v.10 - There is much speculation about what this might refer to, but one thing is clear, it is portraying the depth of the wisdom and knowledge of God, and showing that it is beyond our comprehension. Psa.36:6, 97:2, 104:24, Rom.11:33.

Throughout this chapter I am left with the feeling that our language cannot describe what Ezekiel saw. This may just be my personal inability, but I suspect that we will not understand fully until we are given a pure language, design for describing those things which are eternal. Zeph 3:9

That the glory of God does not change and so is the same in the land and everywhere else is seen by the simple statement that Ezekiel makes (10:15). Here in Chapter 10 Ezekiel is, in vision, in Jerusalem seeing the glory depart from the temple. In Chapter 1 he is describing the glory he saw by the river Chebar.

10:18 Ezekiel, in Babylon, saw in vision the departure of the glory of God from the city. He was amongst the first wave of captives and he knew the words of the prophets that Jerusalem would be sacked by the Babylonians. So, if we consider his own emotions as he saw the vision, we will see a man saddened by what he saw. He would understand that the vision was the portent of the final end of the 'city of God'.

10:15 When saying that the living creatures  were like the ones seen by the river Chebar Ezekiel is telling speaking of his vision in chapter 1.

V.4 The court outside was full of the Lord's brightness, while it is only the cloud that filled the house inside, the scene of idolatries, and therefore of God' displeasure. God's throne was on the threshold. The temple, once filled with brightness, is now darkened with clouds,

V.20 There is no doubt that the living creature seen here refers to, and is the same as the living creatures (Eze 1:20)  Hence the living creatures of chapter one are identical with the cherubim of Chapter ten    

Ezekiel, the captive in Babylon, was given great and heavenly visions of the power of almighty God. The angelic Beings that surround God were here recognised as “Cherubims” by Ezekiel (Eze 10:20). It’s interesting to speculate why Ezekiel was given such visions in Babylon, whereas Jeremiah and some of the other prophets did not receive such visions back home in the Holy Land. See the note on tomorrow’s chapter for one possible answer.

10  The appearance of the glory of God contrasts starkly with the appearance of the six men with destroying weapons in their hands in Eze 9

V.2 When we go to Jeremiah's prophesy (15:14) it is clear that the fire represents the judgement of the God of Abraham upon His people. The man clothed in linen, in taking the fire and throwing it upon the city, is pouring out God's judgements.

Vs.20,21 At the same time Yahweh is removing His glory from Jerusalem in stages (see yesterday's note), He is preparing the city for fiery destruction. 

The cherubim, with the four-fold faces represent the four Major Prophets and their comparative gospels.  These all, of course, herald the Lord Jesus who is Immanuel, the true embodiment of Yahweh's glory.

And, by extension, the four cherubim represent the Redeemed who will be with Jesus, in the kingdom, to carry out the righteous work with Him.

10:20,22 Again we see that Ezekiel is drawn to comment that what he saw departing from the temple, in vision, was what he had seen at the beginning of his ministry in Chapter 1.

V.14 The four creatures, which re-appeared to Ezekiel, represent the four aspects of Jesus as described through the four Major Prophets and the four gospel records (see note on Ezekiel 1).  Thus, collectively, the four creatures are the embodiment of Christ. 

V.12 The many (pairs of?) eyes that are attached to the creatures illustrate those who make up the Body of Christ, His brothers and sisters.  In John's vision of the Kingdom, the four creatures show up again at the throne of the Lord (Rev 4:6). 

Since the command of Christ's to spread the gospel in the entire world (Mark 16:15), countless (pairs of?) eyes have been added to His ecclesia.  When the Lord's household is complete and He returns, His saints will be changed to be like Him (1John 3:2).  Then, their eyes shall really see Him as He is (Rev 22:4).

Furthermore, the role of the Redeemed, in the Kingdom, will be with Jesus in teaching and judging the nations.  They shall be working on their task, throughout the earth.  Their eyes shall, indeed, be everywhere.

10:2 The man ‘clothed in linen’ who is going to oversee the departure of the glory of God is the same man who marked the foreheads of the faithful – Eze 9:2

10:4-12 The description Ezekiel gives here is full of allusions and quotations from issues to do with Solomon’s temple.

The glory of that which Solomon built at God’s instruction is to go

V.1 etc. This is largely the same vision as Ezekiel experienced in Eze 1:22-26.

Vs.2,6,7 Here it is signified that Jerusalem will be burned with fire. 

We saw from Ch.1, that the four living creatures (cherubim) symbolize the Redeemed who will be one with the man above the throne (Jesus).  

Jesus and The Redeemed will, in turn, burn and destroy Babylon.  This is spiritual Babylon (Rome) (Rev 18:18).  

As we read through Ch.10, keep in mind the significance of the four cherubim (the four living creatures) which represent Jesus and His redemptive work.  The saints, who will be accepted into the Kingdom, are also part of Jesus’ redemptive work.  They, too, are represented by the four cherubim. Understanding this vision of Ezekiel will be made clearer by connecting the dots in Revelation.

10:4 The way in which the glory of God filled the house is just like it was when Solomon dedicated the same building – 1Kin 8:10. However now it marks the beginning of the end of the temple.

10:5,7  This description of the glory of God that Ezekiel saw is based on the description of the cherubim in 1Kin 6:27 showing that God’s glory was depicted by the buildings and furniture that he designed.

10:6   The man clothed with linen is the same man in vision we have already met in Eze 9:2. Having marked the faithful the man now moves on to accompany the glory of God leaving the city.

10:18 We should remember that the “elders” spoken of in chapter 8 are still sitting before Ezekiel. So in captivity they are exposed to the horrific truth that God was forsaking His city and allowing the city to be overthrown and those remaining to be enslaved by the Chaldeans.

1. Eze 10:1 - "cherubim"<3742>.

2. Eze 10:2,6 - fire represents the judgment of God on an apostate Israel (Deut 32:22;Jer 4:4;15:14), the "man"<376> in linen is pouring out God's judgments which are metted out by Nebuchadnezzar.

3. Eze 10:8,14,21 - these angels were human, of human origin, or would use human means to carry out God's judgments as the word "man"<120> is used.

4. Eze 10:22- the slightly different descriptions (ox vs cherub) of faces (Eze 1:10;10:14) are the same faces and creatures.

5. Eze 10:2 "wheels"<1534>, Eze 10:6 "wheels"<1534> "wheels"<212>, Eze 10:13 "wheels"<212>.

6. departure of the Divine presence: God's glory would normally be in His house (Exo 40:34-35;2Chron 7:1), the occupied throne (Eze 1:26-28), throne not mentioned as occupied (Eze 10:1), cherubims on right (or south) side of the Lord's house (Eze 10:3), glory of God departs from cherub to threshold of the house (Eze 9:3;10:4), glory of God departs from threshold of the house to over the cherubims (Eze 10:18) which are on south side of the house, then move to the east gate of the Lord's house (Eze 10:19), then cherubims and glory of God depart from Jerusalem to mountain (Mount of Olives) which was east of Jerusalem (Eze 11:22-23), sinless Christ is God's glory and he departed with a 70 AD judgment on Jerusalem,  but Christ will soon return to the Mount of Olives (Rom 3:23;Acts 1:9-11;Mal 4:2;Zech 14:4;Hag 2:9).

10:16-17          We might have difficulty visualising what Ezekiel, by inspiration, is describing. However the point we need to understand is that all elements of the vision that Ezekiel saw moved in unison. Thus we see the Glory of God is seen in unity. Do we show that unity with our fellow believers? 

Wheels: The tempest of God's Judgment

"As for the wheels, they were called in my hearing, 'Wheel' " Eze 10:13

The LORD calls the wheels by another name, although our English translators have hidden this from us by translating it "wheel" again. Using a concordance or Bible study program we can see that the original Hebrew word here is different to all the other places where "wheel" is mentioned in Ezekiel. The word (Hagalgal) comes up several times in scripture and each time is associated with a whirlwind:

It seems to me that the wheels in this vision are a representation of the means by which God would bring punishment upon Judah. They are separate from God's glory, yet are moved by His power. They spin like a wheel and create an unstoppable whirlwind. Likewise the Babylonians came to punish Israel, not being part of God's own glory yet moving in concert with it, because at the time of Judah's punishment both God's will and the will of this fearsome army were aligned.

10:14 The way in which the cherubim are described here – and in the rest of the chapter – matches exactly what Ezekiel was shown at the beginning of his ministry. There is significance in this repetition. Ezekiel, and we, are being shown that the destruction of Jerusalem by the Chaldeans was God’s work and He would not remain in a Godless city.

10:11 There is a recurrent idea in this chapter. It is that when one element of the cherubim moved all elements moved in unison. Thus we see a characteristic of God’s actions. When He acts all in tune with Him follow. This is a picture of how the church should respond to the teaching of Jesus. We should all imitate his actions. His teaching should produce unison amongst his followers.

10:2       The man with the writer’s inkhorn has a different task to do. He marked those for salvation in the previous chapter. Now he is involved with the bringing of judgment on the wicked.

10:3    An angel was on the right side of the alter of incense – Luke 1:11 appearing to Zacharias. Possibly the “right hand” indicates a close association with God.

10:18 We know that the cloud showing God’s glory filled the temple  when Solomon dedicated the temple 1Kin 8:11. Whether the glory cloud was in the temple all the time we are not told. However what Ezekiel sees in vision is the departure of that same glory. Highly significant marking the end of God dwelling with His people.

10:3 Here we see the cherubims on the “right side” of the altar. In the New Testament we see an angel on the “right side” of the altar in the temple announcing the birth of John the Baptist.

10:18 in seeing, in vision, the departure of the glory of God Ezekiel is seeing what Jeremiah had spoken about – Jer 6:8. The people had not listened to Jeremiah’s words and so now His words were, sadly, being fulfilled.

v. 14 Here it says the first face was the face of a cherub, the other three are the face of a man, an eagle and a lion. Yet in Ezek 1:10 the four faces are that of a man, a lion, and eagle and an ox. Why the change in the description of the faces between the 2 visions, which in all other respects is exactly the same? Is there a special relationship between the cherub and an ox?

10:8-17 Many drawings have been drawn of the cherubim with the wheels. We do not know which, if any, of the representations of the cherubim is accurate. However we can learn a simple, but powerful,  lesson from what is said about the cherubim and the glory of God. Wherever the glory of God went the cherubim followed. They were not distracted – did not turn from the route they were taking. This describes how the faithful servant of God should be. As Jesus said “follow” me –Luke 9:23. Faithful disciples hear the words of God and seek to follow them – John 10:27 – as sheep who are just waiting for instruction rather than just aimlessly roaming and getting lost from time to time.

10:5 We maybe do not imagine the “sound of wings” as meaningful in any way. Wings sound like a random movement of air. However with God nothing is random. The movement of the wings speaks of the word God speaks.

10:12 each of the elements of what Ezekiel saw had significance. With respect to the “eyes” we might conclude that those sitting before Ezekiel were being taught that God sees everything – 2Chron 16:9

v.1-5 - There are a number of things that Jesus does to show us that belief is above tradition, and yet we still surround ourselves in tradition. We still seem to portray this human tendency to want to worship tangible things and place in those things a great deal of reverence. Are we thinking carefully about what we are doing?

v.1 'the second Sabbath after the first' The phrase is advertising the time of the year - I think. Leviticus 23:15 'ye shall count ... seven Sabbaths' from the first wave sheaf. So we are two weeks after the offering of the first wave sheaf.
An 'undesigned coincidence' as J J Blunt would say - is the comment that they are going through the corn fields and the corn is ripe.
v.6 'another Sabbath' continues the counting from the first wave sheaf offering.
v.11 'madness' this word only occurs twice in Scripture. The other occasion being 2 Timothy 3:9 where it is translated 'folly'. Notice the context is of the opposition to Moses. Jesus was the 'prophet like unto' Moses.

6:20 on - This is Luke's account of the sermon on the Mount.

:20-38 This is Luke's account of the 'sermon on the Mount recorded in more detail in Matt 5 - 7. Whereas in Matthew is stands on its own here in Luke it is fitted into a more detailed context.

What is Jesus getting at when he says "can the blind lead the blind? Will they not both fall into the ditch?". It doesn't seem to make sense in the context of giving! (v38). He picks up the same allegory of blindness in v41-42 with the plank in the eye. Are these related?

In v27-31 he explains how far we have to go before our actions to our neighbour become a credit to us in God's eyes. This credit is found in v35 "your reward will be great, and you will be the sons of the most high." But the next phrase is interesting "For he is kind to the unthankful and evil.... therefore be merciful". Hang on, hasn't he just said that if we do these things then we're good, rather than evil!

At this point your point of view will diverge from mine if you believe yourself to fit into the group of "righteous", and not into this group of "unthankful and evil". If we feel we are, or have been, in this latter group, then the next verses come alive. If we believe that we are doing quite a good job of tallying up this "credit", then they won't.

Jesus is saying, "you are evil, unthankful, blind, and sinning, so since God is having mercy on you, shouldn't you also have mercy on those who are in the same boat as you?". Likewise "how can you condemn, or point out the error of someone who is no worse than you are?". The giving in v38 is the giving of mercy and forgiveness as God has given it in v35-36. Jesus is making the point that if we forgive EVERYTHING, then all will be forgiven us. This is born out in v42, because since we can never remove the plank from our own eye (because we sin over and over again), so we will never be in any fit state to judge our fellows.

6:21 In saying that the hungry will be 'blessed' Jesus is appealing to the fact that God suffered Israel to hunger that they might learn to trust him(Deut 8:3)

V.1 According to Deut 23:25 The only thing wrong (or against the law) was by rubbing the corn in their hands, they were threshing, which by the law was forbidden.

6:6  ‘Another Sabbath’ continues the point of conflict between the Jewish leaders and Jesus about what could be done on the Sabbath – clearly Jesus had been doing things between the sabbaths.

V.7 The pedantic Pharisees were looking for an occasion to catch Jesus healing on the Sabbath because they wanted to accuse Him of working.  Jesus explained that this was not a problem (v.9 c.f. Matt 12:10-12).  In any event, He confounded them by orally commanding the healing.  In what way does speaking constitute work (v.10)?

Besides which, as Jesus points out, the priests break the Sabbath law when they perform their duties in the temple, and are not held to account (Matt 12:5).

6:15 Whilst ‘Matthew’ and ‘James the son of Alphaeus’ are separated in Luke’s list of the twelve they were, in fact flesh brothers. Mark 2:14 shows that Levi was the son of Alphaeus but Levi is another name for Matthew for in Mark 3:18 ‘Levi’ has become ‘Matthew’.

From the first day of their call the disciples began the challenge of putting away the "old man" Adam, and putting on the "new man" Christ. Rooting out all forms of pride and replacing it with humility. Bringing into our lives the commandments that Christ placed upon the disciples is our discipleship today. They learned to suffer wrong, never to resist evil. They learned to trust in God with all the problems they faced. Regardless how difficult it may seem to us, we must always remember that each one of us can overcome the ways of the flesh, otherwise we would have never been called.

6:7-8  We should not presume that Jesus ‘knew their thoughts’ because of any supernatural power that he possessed. He understood human nature and had experienced the ire of the leaders on the Sabbath and so would have worked out what they were likely to think and do.

Vs.28-30 Today, it is the norm to stand up for your human rights.  If you do not demand satisfaction for wrong done to you, you can be considered weak and peculiar.  And yet, that is what the Lord demands of His followers.  We are not here to contend for any rights.  We are here to show the submissive example of Jesus to all, even if it means personal loss.  It takes strength, courage, and faith to do that. 

Let us remember that this is their world and we are just sojourning, just passing through, representing Jesus as we go.  And when Jesus returns, we shall inherit our world.

6:19 We regularly read of Jesus healing people. Do we think that Jesus’ miracles required effort on his part? This use of ‘virtue’ indicates at least that Jesus was aware of each healing he performed. Doubtless performing miracles was a tiring experience. It certainly involved a fellowshipping of the suffering of the one being healed as can be seen from the way that amidst a number of miracles Matthew – Matt 8:17- says that Jesus healings was a fulfilment of Isa 53:4

WE SET THE STANDARD

The day of judgement is coming. I wonder how harsh Jesus will be in his judgement of me? If he wanted to, he could point out all my faults, the ones I know about and the ones I don't know about. He could tell me all of the opportunities I have missed to serve him, and all of the times I just stuff up, even though I do my best. But I also wonder how forgiving and generous he will be when he judges me. If it is a mans glory to overlook an offense (Prov 19:11), then it must be even more so for the King.

We can wonder all we like, but the answer is found in the way we live, in the judgement we measure out and in the generosity with which we give and forgive. Jesus said, "Do not judge and you will not be judged. Do not condemn and you will not be condemned. Forgive and you will be forgiven. Give and it will be given to you. A good measure, pressed down, shaken together and running over will be poured into your lap. For with the measure you use, it will be measured to you." (Luke 6:37-38)

What Jesus is saying is that we set the standard. The standard of judgement, kindness, love and forgiveness that we show to other people will be the standard by which we will be judged. If you want to be judged harshly, live harshly. But if you, like me, realise the need to be forgiven, we also must learn to be generous in our forgiveness.

We set the standard. How will we be judged?

Vs.2-4 This exchange illustrates the difference between the letter of the Law, and the spirit of the Law.  Strictly, under the Law, David should not have eaten the shewbread. But, the greater principle of saving a life surpassed the strict adherence to the Law. 

V.5 Jesus used the example of David purposefully. David was the anointed of Yahweh (1Sam 16:13). He foreshadowed Jesus. Jesus will be the one to assume sitting on the throne of David (Luke 1:32).

And so, David as Yahweh’s anointed, could override the Letter of the Law.  Jesus, who is the Messiah, the Son of God, the greater David, came to fulfil the Law (Matt 5:17).  In fulfilling the Law, Jesus became Lord of the Sabbath.

Note, the word also (KJV) comes from the Greek kai. It also means even which makes for a better translation. This is how kai is translated in Matt 12:8.

6:35  Jesus’ instruction that we should be merciful as God is merciful adds to Jesus’ words in the Sermon on the Mount – Matt 5:48– where he enjoins perfection on us.

Luke 6:1 Jesus and his disciples were walking through the cornfields at the time that is uniquely identified as the, “the second Sabbath after the first”.

Sabbath days are usually separated by periods of 7 days. However, “the second Sabbath after the first” may be a description of an occasion when two Sabbaths immediately followed each other.  For example at the Feast of Tabernacles, (Lev 23:39), a 7th day Sabbath was immediately followed by a second Sabbath on the 8th day.

6:17 Notice that Jesus is now in ‘the plain’ where he speaks to the disciples after he has appointed them apostles – Luke 6:13. This contrasts with the Sermon On The Mount – Matthew 5 in that there Jesus was in a mountain Matt 5:1 and is recorded before the appointing of the apostles – Matt 10:1 . From these details we may well conclude that the events recorded in Luke took place in a different location later than the events recorded in Matthew.

6:35    Jesus’ teaching here echoes the principle laid down in Lev 19:18where Israel were taught not to avenge themselves.

6:20  A great crowd were present to hear him but notice that Jesus’ first priority is his disciples – of course this is not just the 12 but those who would learn of him.  Jesus never appeals to a mass audience but rather to those who were interested in learning of him – for a disciples is a “learner”.

6:38   In saying that faithful behaviour will bring a blessing we see Jesus echoing the sentiments ofProv 16:7, 19:17. The second reference to Proverbs  shows that the blessing comes from God, not the man who the believer has done good to. 

6:9-10            Jesus’ question was rhetorical. He did not wait for an answer but after looking at those to whom he had spoken he healed the man. His audience were expected to assess their consciences. We do well to learn that there are times when it is good to leave people we are speaking too in order that they might reflect and then react to what has been said.

6:21-22           Notice the 6 “blessed” of these verses are mirrored with the 6 “Woe” of verses :24-26

6:17-18          Matt 5, Matt 6, Matt 7 records the Sermon on the Mount. Luke 6:17-30 records a similar “sermon”. Clearly the record in Luke is at a different time and location from the Matthew record. This doubling of a similar message is rather like the giving of the law at Sinai and then that same law being repeated at the end of the wilderness journey in the book of Deuteronomy. Sinai is a mountain and the book of Deuteronomy was spoken when Israel were in a “plain” Deut 1:1

6:8     When Jesus called the man to stand “in the midst” we should appreciate in a synagogue in Jesus’ day the congregation would sit around the edges of the room and the person teaching would stand in the middle of the room. So we see Jesus calling the man to the centre of the room where he was, presumably teaching.

6:40      there are two other occasions where being perfect is on Jesus’ lips. Matt 5:48 and , 19:21. Here the idea is of a process.

6:20 The poorness Jesus speaks of is not monetary. It is an attitude of mind – Matt 5:3 – they are “poor in spirit” – that is didn’t think highly of themselves, unlike the Pharisees.

6:2 Luke has the disciples being asked direct. Matt 12:2 and Mark 2:24 have the Pharisees asking Jesus. We must see the event in its full setting. The disciples are challenged, and then Jesus and it is Jesus, not the disciples, who respond.

6:20 The poorness Jesus speaks of is not monetary. It is an attitude of mind – Matt 5:3 – they are “poor in spirit” – that is didn’t think highly of themselves, unlike the Pharisees.

6:35      “lend” as the KJV reads should not cause the disciple to expect repayment of that which was loaned. Deut 15:8-9 when speaking of how Israel should behave when lending to their brethren indicates that the likelihood of repayment should not be in the mind of the one lending.

6:15 Simon Zelotes is, in fact Simon the Canaanite – Matt 10:4