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11v.7 - God has put a difference. Nowhere in all of the plagues was this more noticeable (until maybe this one) than in the plague of darkness (ch.10:22-23). Israel, like us, had the light, while the 'rest of the world' had darkness. John 3:19, 8:12, 12:46, Eph.6:12. God has gone to great pains through the ages to 'set apart' a people for himself. Ps.4:3, Eph.2:10, 1Pet.2:9.
Peter [UK] Comment added in 2001 Reply to Peter
12 v.8 - There is a picture of ritual purity here, which God has instituted to emphasise the importance of these things, that the people might have a process by which to remember in years to come. The meat was not to be made unclean by the use of water, nor the bread by the use of leaven. Notice also it says 'eat the flesh' of it. Is Jesus referring to this, and the bread, when he speaks of himself in John 6:48-56?
Peter [UK] Comment added in 2002 Reply to Peter
11:7 That the Lord did not bring the plague of the death of the firstborn upon Israel, like 8:23 the flies and 9:4 the murrain is not just because God is compassionate towards His own people. If this were the case then a separation would have been made for all the plagues. Rather, having experienced some of the plagues Israel, being spared the last three, were to appreciate that God made a difference between the Egyptians and themselves. Israel were being taught separateness.
12:12 Up to this point it would seem that the plagues have been random in their nature. However we learn that Yahweh is fighting the god of Egypt. It is a battle for the minds of the people. So we might conclude that the earlier plagues attacked the theology of Egypt as well.
Peter Forbes [Mountsorrel (UK)] Comment added in 2002 Reply to Peter
11:10 That God hardened Pharaoh's heart demonstrates that God wanted to punish Israel in Egypt. (see the comments on Chapter 8)
12:15 The command that unleavened bread was to be eaten for seven days demonstrates that whilst this Passover was a specific event it was to be remembered in future years even though the narrative reads like it is a one off event. So Israel would not have been surprised when they were told later (Leviticus 23) that they were to keep the feast annually.
Peter Forbes [Mountsorrel (UK)] Comment added in 2003 Reply to Peter
THE FIRST DAY
Having been to a baptism last Saturday (Matthew Simpson's), the reading of the Passover took on a whole new dimension. The Passover was the day on which Israel were redeemed from their slavery and freed from their bondage. A baptism is the day when a person is freed from their bondage to sin and given new life in Jesus Christ.
The Passover was the day when the faithful were saved by the blood of the lamb that was painted around and over the door of the house, protecting the inhabitants of that house from death. In the same way, at baptism we are saved by the blood of the Lamb of God, Jesus Christ. His blood saves us from death.
At baptism we are baptised into the family of Christ. We must remain in the family until we are called into the kingdom. So, at the Passover, the meal was to be shared in families and they were not to go out of their houses, away from the covering until they were called to leave Egypt.
But just as important, and more frequently forgotten, is that the Passover was to be the first day of the first month of the first year for Israel. At baptism we are born again making a fresh start. Let's make that day the first day of the first month of the first year for us, and just as they were to remember the Passover every year, so let us always remember the first day of our new life in the household of God, with our sins covered by the blood of the Lamb.
Robert Prins [Auckland - Pakuranga - (NZ)] Comment added in 2003 Reply to Robert
Cliff York [Pine Rivers (Aus)] Comment added in 2003 Reply to Cliff
11:3 Both here and 12:36 we learn that God was involved in ensuring that the Egyptians gave Israel their wealth. Also Moses was ‘great’ in their sight – despite Pharaoh’s rebellion – so effective must the miracles have been in humbling the people.
12:6 It is an interesting contrast. Egypt suffered blackness – a plague from God. However Israel were to celebrate the Passover during the hours of darkness. When Egypt was in darkness Israel were redeemed.
Peter Forbes [Mountsorrel (UK)] Comment added in 2004 Reply to Peter
The Passover lamb spoke of Jesus Christ. Exo 12:3-6 foretells Christ’s presence in Israel for 3 ½ days (years). No bone was to be broken. The blood on the exit door was to surround them as they set out for the promised Land.
David Simpson [Worcester (UK)] Comment added in 2004 Reply to David
Exo 12:26 We see again the importance of telling the children and the grandchildren the reason for this feast. ( See comment from yesterday's reading.) Exo 10.
John Wilson [Toronto West (Can)] Comment added in 2004 Reply to John
The tenth and final plague is wrought upon the rebellious Pharaoh, his followers, and his idolatrous system of worship. The number ten in scripture denotes perfection, completeness. Egypt was polytheistic, having countless gods. Yahweh did not address them all. He used just ten plagues to show His complete, victorious opposition to their idolatry.
Moses, normally a meek man (Num 12:3), was, on this occasion, filled with righteous wrath (11:8). He is a type of Christ, who was also meek (Matt 11:29), but who also showed righteous wrath in cleansing the temple (John 2:14,15).
The Passover marked the first month (12:2). Tomorrow we shall read that this month was called Aviv 13:4). This month marked springtime (March-April). (By the way, the city of Tel Aviv means Springhill).
After the Babylonian exile, the names of the months changed to show the adoption of Babylonian names. Aviv became Nisan. It should also be noted that the beginning of the Jewish New Year was later changed from spring to fall where it stands today, in the month of Tishri.
Incidentally, Tammuz, the Babylonian month for June-July was also retained in the Jewish calendar. In mythology, Tammuz (= Osiris = Nimrod) was killed by his lover Ishtar (= Astarte = Venus = Aphrodite = Diana = Semeramis) (see my note on Ex. 7 & 8). The earth faded (fall and winter) and people mourned his death (Eze 8:14). But he was resurrected and the earth attained full bloom once more in June-July.
Michael Parry [Montreal (Can)] Comment added in 2004 Reply to Michael
12:22 It appears that this regulation of not being allowed to go outside until morning was peculiar to the first feast only. It has been suggested by some that this would have been, to prevent suspicion of the Israelites being responsible for the destruction of the Egyptians. There is an allusion to that. Isa 26:20
John Wilson [Toronto West (Can)] Comment added in 2005 Reply to John
It is important to note that not one bone of the lamb was to be broken (12:46). This was to show that the Lamb of God, Jesus, would die with his bones in tact (John 12:34-36). We should be careful when quoting 1Cor 11:24 to understand that the broken in the KJV refers to the bread and not to the body (as in bones). Many like to use a modern rendering to avoid any confusion: e.g. the NIV reads: This is my body, which is for you; do this in remembrance of me.
Michael Parry [Montreal (Can)] Comment added in 2005 Reply to Michael
11:3 - Just think what an amazing thing this was. Up until now the Egyptians saw the Israelites as so low that they happily inflicted great pain on them and felt nothing wrong with this. Now they are favouring them with expensive gifts. Here is a miracle of a greater degree than we might first think.
Peter [UK] Comment added in 2005 Reply to Peter
12:5 - "without defect" just as Christ had no defect. 12:7 - the blood of the eaten sacrifice was on the door frame (just as Christ, who feeds us, is our door/gate John 10:7,9) protecting the chosen ones so they could later exit the door of slavery to the freedom and entrance to the promised land. Exo 12:22 - they weren't allowed freedom out the door till morning which is when Christ arose to freedom from the stone covering the pit.
Charles Link, Jr. [Moorestown, (NJ, USA)] Comment added in 2005 Reply to Charles
11:8 How do we think Moses’ anger fits into him being ‘meek’ Num 12:3?
12:25 ‘when ye be come into the land …’ provided Israel with an assurance as to where they were going even before they left Egypt. Their departure was not to some unknown destination and an uncertain future.
Peter Forbes [Mountsorrel (UK)] Comment added in 2006 Reply to Peter
Have you ever considered that 3500 years after the first Passover feast was observed, Jewish families still gather together and observe this special night in the history of Israel. It certainly must be a meaningful remembrance.
John Wilson [Toronto West (Can)] Comment added in 2006 Reply to John
12:35 it is interesting to think about why this happened. Probably for the building of the tabernacle, but it also provided for the golden calf.
Wendy Johnsen [Nanaimo, BC, Canada] Comment added in 2006 Reply to Wendy
12:35 it is interesting to think about why this happened. Probably for the building of the tabernacle, but it also provided for the golden calf.
Wendy Johnsen [Nanaimo, BC, Canada] Comment added in 2006 Reply to Wendy
The blood of salvation was to be applied to the two doorposts and to the lintel (12:22). It was not to be spread on the floor between the doorposts. The blood represents that of the Lord Jesus who, through His sacrifice as the perfect Lamb of God, can save humankind from death. Thus, He should be revered and not disrespected (Heb 10:29).
Michael Parry [Montreal (Can)] Comment added in 2006 Reply to Michael
11:1 Whereas Moses had initially asked that Pharaoh ‘let Israel’ Go they were going to be ‘thrust out’ marking the fact that the initial reaction of Pharaoh to the death of the firstborn was not a reluctant action.
Peter Forbes [Mountsorrel (UK)] Comment added in 2007 Reply to Peter
12:5 That the animal had to be ‘without blemish’ runs right throughout sacrificial language in the Old Testament and becomes the basis for Paul’s language – Eph 5:27 when he speaks of the end point in our spiritual development.
Peter Forbes [Mountsorrel (UK)] Comment added in 2008 Reply to Peter
Yahweh made a distinction between Egypt and Israel (11:7). Egypt is synonymous with sin (seed of the serpent); while Israel is the covenanted people of Yahweh (seed of the woman). That pattern has been consistent throughout human history.
For the Passover a lamb was to be sacrificed 12:3). Lamb (Heb. seh) refers to a member of the flock and could be either from sheep or goats (12:5). The Peace offering under the Law explains that the sacrifice could either be male or female (Lev 3:9-17). Thus, Jesus, who is represented by these sacrifices, covers all facets of humanity. It is interesting to note that, in Isa 53:7, Jesus is described as a lamb (Heb. seh = sheep or goat); and a sheep (Heb. Rachel meaning ewe, thus embracing the female gender).
The lamb was to be taken in on the tenth day of the first month, and sacrificed on the fourteenth day (12:3,6). This is indicative of Jesus' three-and-one half years' ministry after which He was crucified (sacrificed) (i.e. in His fourth year of ministry).
12:17-20 Leaven (yeast) is a symbol of corruption (Lev 2:11; 1Cor 5:7,8).
Michael Parry [Montreal (Can)] Comment added in 2008 Reply to Michael
11:10 ‘all these wonders’ spoken before the final plague must mean that the point being made is that everything that has happened up to now forms part of the wonderful evidence that God provided to Israel – and to the nations who heard of these things as did the men of Jericho – Josh 2:10
Peter Forbes [Mountsorrel (UK)] Comment added in 2009 Reply to Peter
11:2 The word borrow in the KJV is an unfortunate translation. A better translation would be request (ask). Borrowing has the connotation of temporary use of something with the intention of handing back what was loaned. In this case, the request for jewellery was for permanent ownership with no intention of handed it back.
11:3 Moses was admired by the Egyptians, and so he was never accosted throughout the plague period.
12:10 Nothing was to be left to putrefy. The same reasoning applied to the feeding of the 5000+ (John 6:12,13) and the 4000+ (Mark 8:8). Nothing was to be left to rot (Matt 16:9-11). The paschal lamb represented Christ, as did the bread. During the wilderness journey, the manna also was symbolic of Christ (John 6:58). Likewise, the manna would decay if all was not eaten within the allotted time (Exo 16:19,20). All these incidents pointed forward to Christ’s three-day sojourn in the grave. Yahweh, the Father, would not allow His Son, the bread of life, to rot in the grave (Psa 16:10).
Michael Parry [Montreal (Can)] Comment added in 2009 Reply to Michael
Christ is the prophesied Passover lamb slain for the sins of believers - Exo 12:1-11;Isa 53:7;John 1:29-36;1Cor 5:7-8;Rev 5:6-14;7:14;21:22-27;22:1-4.
No bone was broken so that the inspired word of the Bible might be fulfilled - Exo 12:46;Num 9:12;Psa 34:20;22:17;John 19:36.
Charles Link, Jr. [Moorestown, (NJ, USA)] Comment added in 2009 Reply to Charles
Exo 12:48 - perhaps a symbolic echo of hope for Gentiles in Christ.
Charles Link, Jr. [Moorestown, (NJ, USA)] Comment added in 2009 Reply to Charles
12:29-30 The cry of terror at midnight contrasts markedly with the cry at midnight that the bridegroom has arrived - Matt 25:6
Peter Forbes [Mountsorrel (UK)] Comment added in 2010 Reply to Peter
The death of the firstborn of Egypt (i.e. the bondage of mortal sinful fleshly nature) while the first born of Israel lived on echoes Christ's blow to the heel where his body did not see corruption (Exo 11:5-7;4:22-23;Num 3:11-13;Psa 89:24-29;Matt 1:22-25;Luke 2:7,21-24;Gen 3:15;Psa 16:10;Acts 2:22-31;Rom 8:29;Col 1:15-20;Heb 11:28;Rev 1:5).
Charles Link, Jr. [Moorestown, (NJ, USA)] Comment added in 2010 Reply to Charles
There is a neat symmetry about the story of Moses in Egypt. At the time of his birth, Pharaoh ordered the death of all Hebrew males, Exo 1:22 then at the time of his re-birth, God ordains the destruction of all the Egyptian firstborn males. Exo 12:29 Did Pharaoh now think back to the words of Moses in Exo 4:22, I wonder?
This was the first act of the process referred to in Exo 13:2, where God says his firstborn are to be sanctified, or set apart. See also Num 3:13
Exo 12:27 We should be careful about how we understand the idea of God passing over. Popular belief would have us think of this in terms of an angel literally passing over the land of Egypt. To start with, that would indicate that an angel has wings (!), but in any case the idea of passing over is in the sense of sparing or leaving out - as we might say he's been passed over for promotion.
In these events, we are able to behold the goodness and severity of God Rom 11:22
Ken Trelfer [Rockingham Forest, UK] Comment added in 2010 Reply to Ken
Exo 12:2 - Jesus was a new beginning in the redemptive work of God; baptism is also a new beginning in Christ. Exo 12:3 - it was on this day, six days before the Passover celebration on the 15th of Nisan that the anointing of Jesus took place in Bethany (John 12:1-7); Mary was identifying Jesus as the lamb of sacrifice. Exo 12:4 - believers do not have to feel alone, too small or too poor in spirit to partake of the sacrifice of Christ; believers have fellowship (with each other) to share this responsibility. Exo 12:5 - Christ has no fault or blemish (Heb 9:14); Jesus was one of the flock and shared the nature of those he died to save. Exo 12:6 - the sacrifice was to take place on the 14th day in the evening; Christ died on the cross at the same time as the slaying of the Passover lamb began; today "the whole assembly" of believers should gladly celebrate that the Lord laid on Jesus the iniquity of us all. Exo 12:7 - signified the redeeming power of the blood of the lamb and foreshadowed the redeeming power of the blood of Christ. Exo 12:9 - the sacrifice of the lamb was not to be polluted with anything. Exo 12:8 - leaven was connected to sin/slavery/Egypt while unleavened was connected to purity and freedom from, and the fleeing of, sin and corruption (1Cor 5:7-8; Matt 16:11-12). Exo 12:11 - believers partake of the "Passover lamb" with great anticipation of their ultimate redemption in Christ (1Pet 1:13). Exo 12:12 - the reign of death will come over all not numbered among the Lord's firstborn. Exo 12:13 - death will pass over those protected by Christ's blood. Exo 12:14 - when believers partake of the wine and bread it is done in remembrance of Christ (1Cor 11:23-26).
Much of the above is gleaned from a talk entitled "Passover" by M.S.
Charles Link, Jr. [Moorestown, (NJ, USA)] Comment added in 2010 Reply to Charles
Exo 12:16 - a minimum of attention to worldly interest and a lack of dependence upon one's own good works as a means of salvation. Exo 12:19 - "Let a man examine himself and so let him eat" (1Cor 11:28). Exo 12:22 - Hyssop is associated with cleansing from sin (John 19:29); Christ wasn't freed and cleansed till morning. Exo 12:26-27 - until Jesus came, this was the only sacrifice that didn't have an altar or a priest; and like the sacrifice of Christ, it was three kinds of sacrifices in one; in the sprinkling of the blood it was a sin offering; because it was roast with fire it was a burnt offering; and in the eating of it, it was a peace offering. Exo 12:38 - a mixed multitude; Jews and grafted in Gentiles heirs to God's promises/blessings. Exo 12:45 - The Passover is not for those who are strangers from the covenants of promise; it is for those Jesus calls not hired servants, but friends. Exo 12:46 - like the Passover lamb, Jesus had his bones not broken that scripture might be fulfilled; Christ is not divided, anyone doing so breaks God's law. Exo 12:47 - all believers must remember the blood of the Passover lamb, Jesus Christ. Exo 13:5 - "When the Lord shall bring thee into the Land of the Canaanites which he swore unto thy father to give thee", we are reminded that the first observance of Passover was also a prophecy of inheritance; the Passover we read in Matt 26:2,17,26-29 is also a prophecy of yet a better inheritance, "until it be fulfilled in the Kingdom of God" (Luke 22:15-16).
Much of the above is gleaned from a talk entitled "Passover" by M.S.
Charles Link, Jr. [Moorestown, (NJ, USA)] Comment added in 2010 Reply to Charles
12:2 The Jewish civil and religious calendars are adrift by 6 months. The day of atonement in the seventh month marks the beginning of the secular year whilst Passover marks the beginning of the religious year.
Peter Forbes [Mountsorrel (UK)] Comment added in 2010 Reply to Peter
My Armies
Have you noticed in Exodus 12:17, 41 and 51 that God calls the people His armies? This explains to us the whole purpose of Jacobs family going into Egypt. They had been dwelling in a land that had been promised to them, but they didn't have the numbers to populate. So we see Abraham, Isaac and Jacob dwelling amongst other people. Gods purpose in sending them to Egypt is simply to make them into an army of people, capable under his blessing of occupying the whole land of Canaan.
Rob de Jongh [Mountsorrel (UK)] Comment added in 2011 Reply to Rob
"And a mixed multitude went up also with them... "
This "mixed multitude" was possibly those of the old Semitic population brought in originally by the Hyksos Rulers.
Valerie Mello [in isolation, TN, USA] Comment added in 2011 Reply to Valerie
READY TO LEAVE
It was the last night the Israelites were to spend in Egypt. The houses they had called home while they were there, were about to be abandoned, along with everything they could not carry. There was no time to cry over the paintings on the walls, or think about how much they would miss the place. Tonight was the night the call was to come to leave - ready or not.
That night the Children of Israel ate their last meal in their old houses. It was the Passover meal - roast lamb and unleavened bread. It was to be a good, solid, protein filled meal that would give them long lasting energy as they fled from Egypt. But it was also to be a meal eaten in haste. "This is how you are to eat it: with your cloak tucked into your belt, your sandals on your feet and your staff in your hand. Eat it in haste, it is the LORD's Passover." (Exo 12:11)
Paul later took up the lesson when he said, "For Christ, our Passover Lamb, has been sacrificed." (1Cor 5:7) Once the Passover lamb had been sacrificed in Egypt, the Children of Israel had to be ready to leave. Our Passover Lamb has been sacrificed. Are we ready to leave all we have for our Lord? If he returned today or tomorrow, would we be able to leave our family home, our possessions, and all that we have worked for?
None of it is worth anything compared to the freedom we have in Christ. Let's be ready to give it up and leave everything to be with our Lord.
Robert Prins [Auckland - Pakuranga - (NZ)] Comment added in 2011 Reply to Robert
12:21 Moses’ instruction to the elders seems most natural to us who know what happened on the night of the 14th. However we should not presume that the elders had any faith in the working of God at this time. We understand - Heb 11:28-29 shows that it was Moses who had faith at the time of the Passover whereas the people had faith when they crossed the Red Sea.
Peter Forbes [Mountsorrel (UK)] Comment added in 2012 Reply to Peter
Exo 12:40 – The sojourning of the children of Israel, who dwelt in Egypt, was 430 years. Note the record does not actually say the children of Israel dwelt in Egypt 430 years. Gal.3:17 tells us that the law came 430 years after the covenant was confirmed by God to Abraham (see, Gal.3:16).
The confirmation of the covenant made with Abraham is recorded in Gen 15:8-13 when he prepared the three year old heifer, ram and goat and the turtledove and young pigeon (v.9-10).
The 430 year period began with the confirmation of the covenant (Gen.15) and ended 3 months after the children of Israel left Egypt (Exo 19:1).
The column in the table below, totals 430 years. It is constructed with scripture time periods between the covenant being made with Abraham (Genesis 15) and the Exodus from Egypt (Ex.12). The only apparent gap in the Scriptural data for this time period is the time between the death of Joseph and the birth of Moses. The minimum length of time is (74yrs.) is derived in order to make up the balance to total 430 years, from the covenant (Gen.15) to the Exodus. There was therefore, plenty of time for a new Pharaoh to arise who did not know Joseph. During the period between the death of Joseph and the birth of Moses, “there arose a new king over Egypt which new not Joseph.” (Exo 1:8).
The fourth column accounts for periods of time between Bible references. The final column simply totals up the time periods from Jacob’s entry to Egypt to the time when God released them from bondage. - i.e. 225 years.
|
Age |
References |
Abraham offering till Sinai (yrs) |
Israel in Egypt (yrs) |
Abraham
|
75 76
86
100 |
Gen. 12:4 Gen. 15; 16:3 Gal. 3:17 Ishmael born (Gen. 16:16) Isaac born (Gen. 21:5) |
1 Covenant confirmed
14 |
|
Abraham dies |
175 |
Gen. 25:7, (Isaac 75) |
75 |
|
Isaac dies |
180 |
Gen. 35:28 (Jacob 120) |
105 |
|
Jacob |
130 |
Went into Egypt (Gen. 47:9) |
10 |
|
Jacob dies |
147 |
Gen. 47:28, (Joseph 56) |
17 |
17 |
Joseph dies |
110 |
Gen. 50:26 |
54 |
54 |
Moses born |
|
Exod. 2:2 |
74* |
74 |
Israel left Egypt led by Moses |
|
Exod. 12:40-41; Gal. 3:17 (Moses 80) |
80 |
80 |
|
|
Total Years |
430 yrs |
225 yrs in Egypt |
Note:- 74*years are added to make up total of 430 years
Conclusions:- This suggests that Israel would have been under Egyptian bondage for about 225 years (see Exo 2:23-25). Therefore, there would be about 74 years between the end of Genesis 50 and Exodus 1 (see Exod. 1:6-8). We are told that Abraham had been in the land 10 years before Ismael was born (Gen.16:3). Therefore, the events of Genesis 15, the starting point for the 430 years, could have taken place at any time during those 10 years. I have assumed that the events of Gen.15 took place in the year before the birth of Ishmael. Therefore the maximum time Israel could have been in Egypt was 225 years.
Peter Moore [Erith, UK] Comment added in 2012 Reply to Peter
“Your lamb shall be without blemish, a male of the first year…and ye shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of Israel shall kill it between the two evenings” (see margin note).
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” (verse 6) refers to the evening part between noon and 6 pm, which is 3 pm, or the ninth hour.
Jesus died exactly on this day, the 14th Aviv (March-April) and time the Passover lambs were being killed for the Jews’ celebration of the Passover (Lev 23:5; Matt 27:45; Mark 15:34). This is not a coincidence! Our Passover Lamb was sacrificed for us (1Cor 5:7). 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).
Valerie Mello [in isolation, TN, USA] Comment added in 2012 Reply to Valerie
12:5 Peter – 1Pet 1:19 – quotes part of this verse to described Jesus. For your own interest you might look for other indications in Scripture that Messiah was to be a “lamb”.
Peter Forbes [Mountsorrel (UK)] Comment added in 2013 Reply to Peter
What are some of the lessons that we, as believers in Christ, should take from the details of the first Passover instructions given by God to Moses and Aaron and then to Israel?
The "top of the list" New Testament passage that shows that this account of the first Passover should be read with a spiritual meaning centering in the Lord Jesus Christ is 1 Cor. 5:7 - "Get rid of the old yeast that you may be a new batch without yeast - as you really are.For Christ, our Passover lamb, has been sacrificed.." Then there are a number of other passages where Christ is called "the lamb of God", though none, to my knowledge, says specifically that he is the Passover Lamb, though that fact can easily be read into them. For example, John the Baptist's statement (Jn. 1:29) - "Look, the Lamb of God, who takes away the sin of the world." And again in Jn. 1:36 - "When he (John) saw Jesus passing by, he said, 'Look, the Lamb of God.'" This then becomes the primary title of Jesus' in the book of Revelation where something like 50+ times he is called by that name.
So if Jesus is represented by the Passover lamb to be offered, the detail that it must be a male is significant (v. 5) and "without defect" pointing to Jesus' perfect and sinless character. Peter in commenting on this says that believers "have been redeemed not with silver or gold but with the precious blood of Christ, a lamb without blemish or defect" (1 Pet. 1:18,19).
Then there's the blood of the sacrificed lamb being put on the sides and tops of the doorframes of the house of every Israelite pointing to Christ's sacrifice, which became the basis of the salvation of the house (i.e. ecclesia) and all who were in the house (brothers and sisters in Christ). This putting of the blood on the doorway was a powerful way of saying that through the blood of the covenant, there is a way of salvation through which men and women may walk so as to enter the family of God and enjoy fellowship. Also there is the concept of Jesus being that door (see John 10:7) and the "Way" (see John 14:6). One more point on this specific detail - the mark of the blood being on the 2 side posts and upper part is the equivalent of the Hebrew letter "he" (looks like an inverted "U"; see Psa 119:33 - just above it in many Bibles) which is almost the Divine name Yah. The point then being that Yahweh through the means of His only begotten Son is providing them with protection and salvation.
v. 8 - the bitter herbs would point to lives in Christ not free from serious trials and troubles. "We must through much tribulation enter the kingdom of God" (Acts 14:22). And all the letters to the 7 ecclesias in Rev. that conclude with "to him who overcomes will I give ......"
v. 8 - the bread without yeast or leaven where this ingredient is used pretty much exclusively in Scripture as a symbol for sin. As for example - "a little leaven leavens the whole lump" (1 Cor. 5:6), and then in 5:8 - "therefore let us keep the feast, not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth." The exhortational point being that though we will inevitably sin, we cannot live a life of sin and expect to receive the benefits from our Lord's sacrifice.
v. 10 - "Do not leave any of it (the meat) till morning." The idea may be the urgency of doing the right thing now. "Today is the day of salvation" (2 Cor. 6:2) as well as Christ's imploring statements to those who would put off following him till a more convenient time (see Luke 9:57-62).
v. 11 - "This is how you are to eat it: with your cloak tucked into your belt, your sandals on your feet and your staff in your hand. Eat it in haste; it is the Lord's Passover." Peter picks up on this imagery with his exhortation (1 Pet. 1:13) - "Thereforegird up the loins of your mind, be sober, and rest your hope fully upon the grace to be brought to you at the revelation of Jesus Christ." The idea was tucking the flowing robe into one's belt so that the legs were free to run encumbered in a race. And this fits in with Heb. 12:1 - "Therefore we also, since we are surrounded by such a great cloud of witnesses, let us lay aside every weight, and the sin which so easily ensnares us, and let us run with endurance the race that is set before us."
There are likely many others that I didn't mention, but here are some to think about.
Wes Booker [South Austin Texas USA] Comment added in 2013 Reply to Wes
Jewish calendar with feasts, festivals, seasons, productions, etc.:
1. Abib or Aviv / Nisan - 1st sacred month is also the 7th civil month - March/April - 30 days - 1st day is the new moon; evening of the 14th day is the Passover (the first feast; it represents God's deliverance of Israel out of Egypt, the land of bondage to sin and death, and in a sense it represents believers delivered from from sin and death by the death and the shed blood of the perfect lamb, Jesus; Exo 12:2-20;Lev 23:4-5); 15th to 21st day is the Feast of Unleaven Bread (the second feast; bread of affliction in the figurative land of bondage to sin and death; leaven is sin and had to be purged out of life for a sinless walk; Deut 16:3;Matt 16:6,11,12;1Cor 5:6-7); 15th day is the High Sabbath (Exo 12:16;Lev 23:2-3,6-12;Num 28:18 - if this is counted as a feast there would be eight feasts not seven); the 16th day is the Feast of the Firstfruits (the third feast; the waving of the sheaf of the firstfruits of barley represented the whole harvest yet in the earth and prefigured the resurrection of Christ who is the firstfruits) - April is Spring-like; latter rains (Deut 11:14;Joel 2:23); floods (Josh 3:15) - barley ripening and start of barley harvest; month of sprouting; sprouting of flax and barley; of green ears.
2. Ziv / Iyyar - 2nd sacred month is also the 8th civil month - April/May - 29 days - 1st day is the new moon; evening of the 14th day is the second Passover for those unable to keep the first (Num 9:1-14) - May to September is Summery weather - barley harvest (Ruth 1:22), start of general and wheat harvests.
3. Sivan - 3rd sacred month is also the 9th civil month - May/June - 30 days - 1st day is new moon; 6th day is the Feast of Pentecost also known as the Feast of Weeks also known as the Harvest (the fourth feast; pente is Greek for 50; this feast was 50 days or seven weeks plus one day after the Feast of the Firstfruits; 5 is the number of grace and mercy times 10 which is the number signifying the perfection of divine order and perhaps judgment; it commemorates the giving of the law at Mount Sinai; it prefigured the great millennial Jubilee harvest of the resurrection and judgment with the wheat and tares; for the "wheat" there will be freedom from bondage to sin and death while the tares will be destroyed; Exo 23:16;34:22;Deut 16:9-12;Lev 23:15-22; some nonharvested fruit was to be left for the poor so they could be fed; similarly, we also have a lesson to care and share with those who are needy be it naturally or spiritually) - no rain from Sivan to Tishri (1Sam 12:17-18) - vine tending; wheat and rye harvests were around Pentecost time (Exo 9:31-32).
4. Tammuz - 4th sacred month is also the 10th civil month - June/July - 29 days - 1st day is the new moon; 17th day is a fast for the taking of Jerusalem - heat increases - first grapes.
5. Av - 5th sacred month is also the 11th civil month - July/August - 30 days - 1st day is the new moon; 9th day fast for the destruction of the temple in 586 BC and 70 AD - heat intense; the streams dry up - vintage (Lev 26:5); Summer fruit; grapes, figs, olives.
6. Elul - 6th sacred month is also the 12th civil month - August/September - 29 days - 1st day is the new moon - heat intense - grape harvest (Num 13:23); olive harvest.
7. Ethanim or Eisanim / Tishri - 7th sacred month is also the 1st civil month - September/October - 30 days - 1st day is the new moon; 1st day is the Jewish civil new year Rosh Hashanah; 1st day is the Feast of Trumpets when trumpets are blown (the fifth feast; it prefigures the return of Christ to earth bring a new world government where the meek shall inherit the earth and God's Will shall be done on earth like it is in heaven; Lev 23:23-25;Num 29:1-6;1Thess 4:16;1Cor 15:52); 10th day is the Day of Atonement (the sixth feast; Yom Kippur; points to the better new covenant; the high priest prefiguring the high priest Jesus making atonement for the nation's sin; Lev 16:1-34;Num 29:7-11;Lev 23:26-32;Exo 30:10;Heb 13:10-14); 15th to 21st day is the Feast of Tabernacles also known as the Feast of Booths also known as the Feast of Ingathering also known as the Feast (the seventh feast; Sukkot; commemorates the 40 years of wilderness wandering; it was 5 days after sins had been forgiven with 5 being the number of grace and mercy; it prefigures Christ offering living water and light (John 7:2;John 7:37-39;8:12;11:25-27,43); perhaps it prefigures Christ placing his tabernacle on earth (echoed by Solomon's temple 2Chron 5:1-4,13-14;6:2;7:8-11) where he will dwell in the midst of the saints on David's throne ruling the earth as king and high priest; Exo 23:16;Zech 14:16-19;Isa 25:7-9; the meaning of the feast for the millennium is perhaps suggestedby the meaning of the plants to construct the booths such as palms for victory, olives for peace and prosperity, the pine for beauty, the willow of the brook for security, the myrtle ("Hadassah" means "myrtle" Est 2:7;Zech 1:8-12,17) is associated with love, peace, immortality, deliverance, restoration; there is universal rejoicing Deut 16:15; they dwelled in booths Lev 23:33-43;Num 29:12-39;Deut 16:13;Neh 8:1-18); 22nd day is the Solemn Assembly, a holy convocation, a sabbath though not in the sense of a weekly sabbath - October is Fall-like weather; former or early rains begin (Joel 2:23) - plowing and sowing begins.
Charles Link, Jr. [Moorestown, (NJ, USA)] Comment added in 2013 Reply to Charles
Continuation of Jewish calendar with feasts, festivals, seasons, productions, etc.:
8. Bul / Marcheshvan - 8th sacred month is also the 2nd civil month - October/November - 29 (or 30) days - 1st day is the new moob - Wintery season is from November till March - wheat and barley sown.
9. Kislev - 9th sacred month is also the 3rd civil month - November/December - 30 (or 29) days - 1st day is the new moon; 25th day is the Feast of Lights also known as the Feast of Dedication also known as Chanukkah (John 10:22; it commemorates the purification of the temple by Judas Maccabaeus in 164 BC) - snow on mountains.
10. Tevet - 10th sacred month is also the 4th civil month - December/January - 29 days - 1st day is the new moon; 10th day is the fast for the seige of Jerusalem - coldest month; hail and snow.
11. Shevat - 11th sacred month is also the 5th civil month - January/February - 30 days - 1st day is the new moon - Winter is gradually getting warmer; heavy rains - winter figs.
13. Adar Aleph - special leap year 13th intercalary month inserted here 7 times in every 19 years - February/March - 30 days - 1st day is the new moon.
12. Adar Bet - 12th sacred month is also the 6th civil month - February/March - 29 days - 1st day is the new moon; 13th day is the Fast of Esther; 14th or 15th day (Jerusalem celebrates the 15th day) is the Feast of Purim (commemorates the deliverance of the Jewish people in the days of Esther; it prefigures the fulfillment of the law where sin was defeated by Christ on the cross allowing believers to have hope of freedom from sin and death; Haman echoed sin while Mordecai echoed Christ; Est 9:1-32) - thunder and hail frequent - almond tree blossoms; pulling flax.
* the Jewish day begins at sunset of the previous day
** all men must appear before the Lord three times a year: at the Feast of Unleaven Bread, at the Feast of Weeks, and at the Feast of Tabernacles (Deut 16:16-17;Exo 34:23).
Charles Link, Jr. [Moorestown, (NJ, USA)] Comment added in 2013 Reply to Charles
12:33 Here and in Deut 16:3 we read of Israel’s departure (salvation) being in haste. However Isa 52:12 presents us with a later time of deliverance where haste will not be required. That will be the time of the establishment of the kingdom when all Israel will be saved Rom 11:26
Peter Forbes [Mountsorrel (UK)] Comment added in 2014 Reply to Peter
11:9 One wonders whether Moses already thought that Pharaoh would not listen to the threat of the death of the firstborn. Despite all the evidence Pharaoh continued in his rebellion. Before we dismiss him as a fool think about how often you proceed along a route you know is folly.
Peter Forbes [Mountsorrel (UK)] Comment added in 2015 Reply to Peter
12:1 This is the first time that it is recorded that God spoke to both Moses and Aaron together.
Peter Forbes [Mountsorrel (UK)] Comment added in 2016 Reply to Peter
A GHASTLY REMINDER
Exodus 12: A cry went through Egypt in the middle of the night. All the firstborn in Egypt had died and a great wailing was heard in the land. As the wailing rose, the Israelite slaves began to move. They edged out of their houses and streamed outside the city. There was no sleep in Egypt that night. The Egyptians were in mourning, and the slaves were leaving, all in the cover of darkness.
But though Moses and the Israelites had left the destruction of the plagues behind to remind the Egyptians of what they had been through, there was also a new and ghastly reminder the Egyptians were to see in the light of the next day.
As they entered the newly emptied slave suburbs, the place would have been deathly quiet. Not a person or an animal was left. Previously shut doors would have been left swinging on their hinges. And everywhere, on every door frame, there was blood, fresh blood. I can imagine many of the Egyptians getting freaked out as they explored the ghostly settlements of the Israelites. There would have been no doubt that this was the hand of God. For every child that had died, there was a door frame full of blood.
This night would have been etched on their lives for ever.
Learn this now and never forget: that Israel's God is the God of gods.
Robert Prins [Auckland - Pakuranga - (NZ)] Comment added in 2016 Reply to Robert
12:2 God subdued the gods of Egypt at this time. The only other time we meet this phrase is in Jer 42:12. Used on that time to reminded Judah that there was no point in trying to flee from God’s judgments.
Peter Forbes [Mountsorrel (UK)] Comment added in 2017 Reply to Peter
12:22 Whereas the blood on the lintel and the side posts of the door brought deliverance from the angel that smote the firstborn when the prophet – Amos 9:1 – uses a similar idea he is speaking of God’s judgment on Israel.
Peter Forbes [Mountsorrel (UK)] Comment added in 2018 Reply to Peter
12:29 The word translated “thrust <1644> out” is the same word we find in the title of Psa 34 when Abimelech “drove” David away.
Peter Forbes [Mountsorrel (UK)] Comment added in 2019 Reply to Peter
“Now the sojourning of the children of Israel, who dwelt in Egypt, was four hundred and thirty years.”
The Septuagint (LXX), written around 285-246 BC from an ancient Hebrew text, reads, “And the sojourning of the children of Israel, while they sojourned in the land of Egypt and in the land of Chanaan was four hundred and thirty years.” http://ebible.org/eng-lxx2012/EXO12.htm/ Josephus in the first century wrote in Antiquities of the Jews II, Ch. 15-2, “They left Egypt in the month of Xanthikos, on the fifteenth day of the lunar month; four hundred and thirty years after our forefather Abraham came into Canaan, but two hundred and fifteen years only after Jacob moved into Egypt.” http://penelope.uchicago.edu/josephus/ant-2.html/
The Masoretic text, https://orthodoxwiki.org/Masoretic_text/ omits “and in the land of Canaan,” and so do all the Protestant versions that rely mostly on the Masoretic text like the King James Version 1611, the New King James Version, the Complete Jewish Bible, and other translations. With this variant we must ask who is right?
The Masoretes believe their Hebrew translation is a translation from early Hebrew, and based on the meticulously preserved oral tradition and is, therefore, “authoritative.” Unless they had the Holy Spirit, like Moses when God handed him the Torah, this is impossible! It is imperative that we know that when speaking of the Hebrew Scriptures, the Masoretic text is referred to. However, this version differs from the ancient Hebrew Scriptures! “Furthermore, the caves have yielded some of the Apocrypha, i.e. religious works missing from the Hebrew Scriptures but included in the Septuagint, the Bible of Greek-speaking Jews.” Geza Vermes, Hebrew and Christian Scholar, http://www.thechristianidentityforum.net/downloads/ Scroll down to “Complete-Scrolls,” click on it, and go to p. 33, # 3.
A Rabbi from the third century wrote, “Several passages of Scripture in which the conclusion is inevitable that the ancient reading must have differed from that of the present text [Masoretic]” – Rabbi Simon ben Pazzi. It is referred to as the “Emendations of the Scribes” Tikkune Soferim, Midrash Genesis Rabbah 49.7. “If Moses were to see a copy of the Masoretic Text, he wouldn’t be able to read it” - Rabbi Simon ben Pazzi. https://theorthodoxlife.wordpress.com/2012/03/12/masoretic-text-vs-original-hebrew/
Valerie Mello [in isolation, TN, USA] Comment added in 2019 Reply to Valerie
Exo 11:7 The plagues were signs for the learning of the Egyptians as well as for the Israelites. Pharaoh ignored the warnings of judgement to come. The LORD has declared in His Word that He will judge the world in righteousness by His Son (Acts 17:31) when His Kingdom is established on earth. Rulers like Pharaoh, will then come to know that the earth is the LORD’s.
The LORD does nothing without revealing it first to His servants the prophets (Amos 3:7). The greatest sign we have been given of the intervention of the LORD in human affairs is, the witness of Israel. Are we reading and listening to the Word of God so that we know what we should be watching for?
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Learning for: |
Signs of the LORD |
Israelites |
“…I will be to you a God: and ye shall know that I am the LORD your God, which bringeth you out” |
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Egyptians |
“And the Egyptians shall know that I am the LORD, when I stretch forth mine hand upon Egypt, and bring out the children of Israel…” |
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Pharaoh |
“In this thou shalt knowthat I am the LORD: behold, I will smite with the rod that is in mine hand upon the waters…” |
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Pharaoh |
“…thou mayest know that I am the LORD in the midst of the earth.” |
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Pharaoh |
“…mayestknow how that the earth is the LORD'S.” |
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Israelites |
“my signs which I have done among them that ye may know how that I am the LORD.” |
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Pharaoh |
“…ye may know how that the LORD doth put a difference…” |
Peter Moore [Erith, UK] Comment added in 2019 Reply to Peter
Exo 12:36 - the Israelites plundered the Egyptians; the Israelites were in bondage and enslaved for 430 years (Exo 12:40) and Egypt is somewhat symbolic of bondage to sin and death; perhaps the plundering suggests that there is no profit in sin; the Egyptians, in a sense, did not profit from their sin of enslaving the Israelites.
Charles Link, Jr. [Moorestown, (NJ, USA)] Comment added in 2019 Reply to Charles
12:26 Isn’t it amazing that the Egyptians favoured Israel? The Egyptians must have known that the plagues all were a consequence of Israel wanting to leave Egypt. However, contrary to all expectations, they were well disposed to the Jews!
Peter Forbes [Mountsorrel (UK)] Comment added in 2020 Reply to Peter
11:1 Moses is told that the repeated going to Pharaoh and his refusal, despite the plagues, to let Israel go is almost over. One last plague. Of course Pharaoh would not know that Moses was going to speak about the last plague When Moses spoke to him Pharaoh doubtless thought he would be faced with a plague that would stop after a short while. But this coming plague was irreversible
Peter Forbes [Mountsorrel (UK)] Comment added in 2021 Reply to Peter
12:41 Whilst Pharaoh had been reluctant to let Israel go now Israel are thrust out in haste. No time to prepare – just go. The day of their departure was on the “self-same day”.
passing through the Red Sea is a figure of baptism – 1Cor 10:2 – are we ever involved in baptism that are delayed so that a convenient time can be arranged to suit our own desires?
Peter Forbes [Mountsorrel (UK)] Comment added in 2022 Reply to Peter
12:1 the use of the past tense by implication by mentioning that the words were spoken “in the land of Egypt” indicates that the details were recorded some time after Israel had left Egypt.
The accuracy of what was said and done was guaranteed by the fact that Yahweh put the words that were to be written down into the mind of the human penman,
Peter Forbes [Mountsorrel (UK)] Comment added in 2023 Reply to Peter
12:5 We might wonder why the death of the firstborn in Egypt was the final plague and why, in particular, was this the method that caused Israel to be saved out of Egypt. In fact it was a foretaste, of the way that we can be delivered from the slavery of sin. It patterned the death of the firstborn of God, Jesus. By contrast he rose from the dead. Those firstborn who died in Egypt did not.
Peter Forbes [Mountsorrel (UK)] Comment added in 2024 Reply to Peter
12:2 it is only the Creator of the times and seasons who is able to change them So half way through the secular year there is a change. The month which had been the seventh month now becomes the first month.
So throughout time Israel would be reminded of the new start – a new life of freedom – whenever they reflected on the way the religious calendar was adrift from the secular calendar.
Peter Forbes [Mountsorrel (UK)] Comment added in 2025 Reply to Peter
66v.10 - 'tried as silver is tried'. This talks (v.11) of the chastening that God builds us with, which leads (v.12) to a wealthy place. Just as the Children of Israel wandered in the wilderness to be proved - Deut.8:2,16, 13:3 and then to enter (the next generation) into a wealthy place - flowing with milk and honey. Likewise we should allow ourselves to be shaped (Heb.12:11 - be exercised by it) by the refiner - Prov.17:3, Isa.48:10, Zech.13:9.
Peter [UK] Comment added in 2001 Reply to Peter
67 v.1 - To 'cause his face to shine' comes several times - Psa.80:3,7,19, Dan.9:17. Add to this the face of Moses that shone when he returned from the mount - Exo.34:29-35, the face of Jesus at the transfiguration - Luke 9:28,29, and this all leads to the principle discussed in 2Cor.4:6
Peter [UK] Comment added in 2002 Reply to Peter
66:6 In speaking of the Exodus the Psalmist is returning to a theme often used by faithful man and women in Scripture. He is taking comfort from the fact that God has worked in the past. Such a way of thinking can only come to those who are both aware of what God has done in the past recorded in Scripture and who can see the hand of God in their lives in the past.
Psalm 67 - The shining of God upon Moses caused his face to shine - Exodus 34:30 in like manner the Gospel should change our appearance - that is our lives should be seen to have changed by the influence of the Gospel.
Peter Forbes [Mountsorrel (UK)] Comment added in 2002 Reply to Peter
66:12 The way in which the Psalmist talks about going through fire and water is echoed by Isaiah (43:2). Both these passages must have been a comfort to those cast into the fiery furnace (Daniel 3:20)
67:4 In seeking for the nations to be glad we see a picture of the kingdom when Christ will rule over all nations.
Peter Forbes [Mountsorrel (UK)] Comment added in 2003 Reply to Peter
Cliff York [Pine Rivers (Aus)] Comment added in 2003 Reply to Cliff
66:10-11 It is instructive that David saw his troubles as God ‘proving’ him and that he was being ‘tried’ – it is so easy to see our problems as a problem in our lives rather than our Father working for our eternal well being.
67:6 When the world thinks that there are problems with over population and a shortage of food and we hear dire warnings of global famine the way that God can care for His creation is encouraging. Remember in Egypt he blessed the harvest so the seven years of plenty provided enough for Egypt and also other countries for the seven years of famine. Also the year before every seventh year would bring forth, in Israel, enough to provide for the seventh year and the year after. We can, then, understand Psa 72:16.
Peter Forbes [Mountsorrel (UK)] Comment added in 2004 Reply to Peter
Psalm 66 This Psalm of David could well have been one that would have been sung at the time of the Passover. ( interesting as we have earlier today read of the first Passover feast.) Exo 12
Psalm 67 A prayer for the universal acceptance and recognition of the God of Israel.
John Wilson [Toronto West (Can)] Comment added in 2004 Reply to John
Psa 66 - LET ME TELL YOU
"Come and listen, all you who fear God; let me tell you what he has done for me." (Psa 66:16)
We hear all the old stories about Noah, Moses, David, Elijah and the Apostles, and how God worked in their lives. God did some really amazing things in their lives to prove to us that he does work in the lives of his people. Those stories should motivate us to want to live up to their high standard, knowing that God will always be with us. It is important that we know the stories from the Bible in this way, and that we can see how God worked in the lives of his people all those years ago.
But God has not stopped working in the lives of his people. If David had thought that, he would have finished this psalm at verse 7 after Israel had passed through the sea on dry land. But no, he carried on and said, "Let me tell you what God has done for me!" David's own personal story was one of answered prayer. Every one of us has a personal story of what the Lord has done for us. We all have a story about how we became a believer and how God has shown himself to be working in our lives. It may not seem that special to you, but your story might be the one someone needs to hear that will strengthen their faith in the LORD their God.
So let's not let people think that God's work stopped about 2000 years ago as the last pen was put down from the New Testament writings, but instead let's tell and listen to stories of faith in our lives today that show God to be alive and active in the lives of his people.
"Come and listen, all you who fear God; Let me tell you what he has done for me."
Robert Prins [Auckland - Pakuranga - (NZ)] Comment added in 2004 Reply to Robert
Before we approach the LORD in prayer, we should examine our motives and attitude. If they are not acceptable to Him, then He will not hear our prayer (66:18).
Michael Parry [Montreal (Can)] Comment added in 2005 Reply to Michael
66:18-20 - We maybe know these words well from singing them. Here is great comfort for us. We know the truth of verse 18, and yet we also know that we each, like the psalmist, do regularly regard iniquity in our hearts. Let us be glad and rejoice that God has heard us anyway and will attend to the voice of our prayers spoken in faith.
Peter [UK] Comment added in 2005 Reply to Peter
Psa 66:16 is an invitation from David for the people to come and listen to him as he recounts what God has done for him. What a great idea! We could do that, after a meeting, individually to anyone who will listen, or even to a group of brothers and sisters. "I won't keep you a minute, but let me just tell you how God blessed me today. I was ….." The possibilities are endless.
David Simpson [Worcester (UK)] Comment added in 2005 Reply to David
66:3 Whilst the nations did submit to Solomon and came, as did the queen of Sheba, to hear his wisdom that was not the complete fulfilment of what the Psalmist spoke of. It will happen when the greater son of David sits on his throne and the law will go out from Zion.
67:1-2 When the kingdom is established the nations will, on seeing the way in which God blesses repentant Israel, will turn to God themselves and worship Him.
Peter Forbes [Mountsorrel (UK)] Comment added in 2005 Reply to Peter
66:5 The requests ‘come and see’ what God has done is the most powerful evidence to the existence of God and that He is working in the world. So – John 1:39– when two of Jesus’ disciples asked where he was staying he said ‘come and see’ – the invitation to become involved in the work by seeing the abode, getting involved with the man Jesus
Peter Forbes [Mountsorrel (UK)] Comment added in 2007 Reply to Peter
67:5 The desire for the nations to praise God is not just a nice thought that the Psalmist had. It comes from a realisation that this is what the kingdom will bring. The kingdom is not just a pleasant time where the evils of this life will be done away. It is a time when mankind will praise God as they ought.
Peter Forbes [Mountsorrel (UK)] Comment added in 2008 Reply to Peter
BLESSINGS
A common request of God is that he would bless us. There are many ways in which this blessing could be received: in health, money, possessions, relationships, or prosperity, among others. Yet it seems blessings are often asked for with selfish motives. The perspective is that if we are blessed we will have an easier life. This is not necessarily the case.
A friend sent me a definition of blessing a few weeks ago. She said that a blessing is anything that draws us toward God, while a curse is anything that takes us away from God. By this definition, even loss, destruction and hardship can be blessings, because, more often than not, they draw us toward God.
When the Psalmist asked for blessings from God, he was not thinking of himself, but of the people whose lives had not yet been touched by God. He said, "May God be gracious to us and bless us and make his face shine upon us, that your ways may be known on earth, your salvation known among the nations." (Psa 67:1-2)
When we ask God to bless us, let's do what the psalmist did and ask with the motivation that God's blessing in us will become a blessing to anyone who knows us, drawing them toward God. When God's blessings flow let's not let them stop at us, but let them continue to pour out on everyone we see.
Robert Prins [Auckland - Pakuranga - (NZ)] Comment added in 2008 Reply to Robert
66:16 ‘come and hear’ complements the ‘come and see’ of verse :5. But whereas the Psalmist is looking at what God has done to others he is now going to speak about what God has done personally for him.
Peter Forbes [Mountsorrel (UK)] Comment added in 2009 Reply to Peter
66:18,19 Yahweh will not hear the prayer of the wicked nor accept their sacrifices (Prov 15:8).
The phrase regard iniquity in my heart has the meaning in Hebrew of taking pleasure in wickedness.
We must void ourselves of any fleshly distractions if we wish to be heard by the Heavenly Father.
Michael Parry [Montreal (Can)] Comment added in 2009 Reply to Michael
67:1-2 God’s glory – His shining face – is seen in those that believe in Him. However that benefit should be seen by others. Hence the gospel should change the way in which we live.
Peter Forbes [Mountsorrel (UK)] Comment added in 2010 Reply to Peter
Psa 66:13 "I will pay You my vows" occurs in many other of David's Psalms. David appears to have promised (vowed) to praise God in the assembly of Israel (see Psa 22:22-25) in return for help in his hour of danger (22:19-21). This vow was with him constantly, and writing the Psalms was one way of keeping it. This Psalm 66 is one example, which starts by praising God, and finishes by declaring openly David's own need for God, and a call to others to hear David's story of personal deliverance (v16-20). Do we declare it aloud when we are personally helped by God?
Rob de Jongh [Mountsorrel (UK)] Comment added in 2010 Reply to Rob
66:18 demands action from us. The answer is found in Psa 51:10, Psa 73:1 although we should not expect it to be easy (Prov 20:9) as Paul tells us in Rom 7:15
Ken Trelfer [Rockingham Forest, UK] Comment added in 2010 Reply to Ken
66:18 The way that David speaks here is echoed in Prov 15:8 28:9
Peter Forbes [Mountsorrel (UK)] Comment added in 2010 Reply to Peter
67:7 In speaking of the ends of the earth David clearly saw God’s involvement with Israel as not a merely local event. Rather he appreciated that blessings upon Israel would be seen by the nations who would then glorify God.
Peter Forbes [Mountsorrel (UK)] Comment added in 2012 Reply to Peter
The inspired author of Psalm 66 is unknown. Some have suggested David or Hezekiah.
Psa 66:4,9 - celebration of deliverance of world-wide significance.
Psa 66:6 - "sea into dry land" (this would seem to refer to a passage of deliverance from the Egyptians through the Red Sea)..."flood" (<5106> this seems to refer to not a flood but crossing the Jordan River into the promised land...both the Red Sea and the Jordan were crossed at Passover time).
Psa 66:10-12 - the process of being tried, punished and blessed.
Psa 66:11 - "net"<4685> is used as opposed to <7568>, <2764>, <4364>.
Psa 66:12 - "wealthy place" and "runneth over" (Psa 23:5) are the only instances where <7310> is used perhaps suggesting the redeemed are to share with the Lord his inheritance.
Psa 66:13-15 - offered sacrifice.
Psa 66:17-20 - the prayer of a righteous man who was not forsaken (Psa 22:1,22-25).
Charles Link, Jr. [Moorestown, (NJ, USA)] Comment added in 2012 Reply to Charles
Psa 67:1 - "God be merciful unto us" - approaching God in a spirit of humility (Luke 18:9-14).
Psa 67:1 - perhaps this is taken from the priestly blessing (Num 6:24-26).
Psa 67:2 - all nations (Jews and Gentiles) to know God's way and to have "saving health" [<3444> Heb. word "yeshua"].
Psa 67:4 - "thou shalt judge the people righteously" (John 5:22,27).
Psa 67:6 - "Then shall the earth yield her increase" - perhaps this refers to the resurrection (Matt 13:30,37-43).
Charles Link, Jr. [Moorestown, (NJ, USA)] Comment added in 2012 Reply to Charles
66:18 We all sin. We cannot avoid that no matter how we try. The way in which we think about sin is what matters. Regarding iniquity in one’s heart is the same as rejoicing in iniquity. Our heart should eschew evil and sin.
Peter Forbes [Mountsorrel (UK)] Comment added in 2013 Reply to Peter
AWESOME WORKS
God is so big, he is so amazingly powerful and great that he can do anything he likes that will give him pleasure. Just look at the world around you, the sky, clouds, trees, birds, fish, animals, and the huge variety of everything he has made. Beautiful waterfalls, mountains, beaches and seas are all dwarfed by the sun, planets and stars in the universe. It is this great God that the psalmist was praising when he said, "Come and see what God has done, how awesome his works on man's behalf." (Psa 66:5) He then goes on to detail how God worked in the lives of the Children of Israel - how he had brought them through the wilderness, step by step, and into the Promised Land.
Our God does awesome works for his people - especially for the people he loves and has chosen. It was true of Israel and it is true of us today. Nothing is impossible for those of us who believe. God is working in our lives, as he worked in Israel's, to bring us into his kingdom. Israel got there in the end, even though they were stubborn and rebellious.
When awesome works need to be done in our lives, God will do it. Do we have the faith to believe? Let's be thankful for a mighty God who does awesome works on our behalf.
Robert Prins [Auckland - Pakuranga - (NZ)] Comment added in 2013 Reply to Robert
Psa 66:18-19
“If I regard iniquity in my heart, the Lord will not hear me: But verily God hath heard me; he hath attended to the voice of my prayer.”
Prayer is one of our greatest privileges, and often our greatest failure. Why? Because while we may add Christ to our lives, we may not necessarily subtract sin. We can change our belief without a change in our behaviour.
Scripture reveals why God will not answer our prayers. Here are some examples:
God will not hear the prayer of the un-regenerated. Outwardly we may create a good impression, but inwardly have false motives (Matt 6:5)
God will not hear prayer asking Him for what we have no right to ask (James 4:3).
God will not hear prayer from those who do not honour their spouses (1Pet 3:7)
God will not hear prayer from an overconfident and prideful heart (Luke 18:10-14).
God will not hear prayer if we do not submit to His teachings (Prov 1:24-28).
God will not hear the prayer of those who are unwilling to forgive or to be forgiven (Matt 5:23-25).
Scripture also reveals how our prayers will be heard. Here are some examples:
We must pray in Jesus’ name. To pray in his name, we must be in Christ for no one can go to the Father without Christ (John 14:6,13,14; 16:23-24). Jesus does not just point us to the way, he is the way.
We must pray in the Spirit. To pray in Spirit means we have surrendered our life to God and Christ (Eph 6:11-18).
We must pray in Faith believing that He is and we will be heard because we diligently seek Him (Matt 21:22; Heb 11:6). If we diligently seek to do the first six points, faith will be strong and we will not stumble (2Pet 1:4-10)!
We read in Psa 37:4: “Delight thyself also in the LORD; and he shall give thee the desires of thine heart,” and expect all kinds of favours ignoring other verses in the same chapter and other Scriptural references of the conditions. They claim they delight themselves in the Lord, yet have no idea how to come acceptably before God, and wonder why their prayers go unanswered (cf. Prov 21:13; Luke 6:38; Phil 4:19, in context with verse 16)! A text without a context is a pretext! Matt 7:7 is often used in this same manner and those reading it forget that just prior to this verse, the Lord said in Matt 6:33 to “... seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.” We are to diligently seek God to receive His fullness and be all that He has called us to be (cf. Deut 4:29; 6:5; Jer 29:13; Matt 22:37; Luke 10:27-28; Phil 1:9-11). “This do and thou shalt live.”
We live in an era when moral standards are not absolute, but subject to change depending on the popular culture of the time. This moral relativism presents a great challenge to us to live virtuously and not adopt or condone all manner of worldly practices claiming that God is love, He loves everyone. Yes, God is love and because of this, He set down righteous laws for us to live by. To act otherwise is to ignore Scripture, which teaches that we are to “abstain from fleshly lusts, which war against the soul.” God has set before us moral absolutes, which are not subject to change, but rooted in His desire that we conform to His image and likeness.
Valerie Mello [in isolation, TN, USA] Comment added in 2013 Reply to Valerie
66:5 In saying that God is “terrible” <3372> we should understand that the sense of the word is “respect” not “dread”.
Peter Forbes [Mountsorrel (UK)] Comment added in 2014 Reply to Peter
67 Title. The Hebrew word “Neginoth <5058>, is elsewhere – Job 30:9, Isa 38:20– translated “song” giving us an indication that this Psalm was something that was to be sung.
Peter Forbes [Mountsorrel (UK)] Comment added in 2015 Reply to Peter
Psalm 67: Who else served Israel's God?
"God be merciful unto us, and bless us; and cause his face to shine upon us; Selah.
That thy way may be known upon earth, thy saving health among all nations." Psa 67:1-2
The Psalmist wants God to bless Israel, so that by seeing the health and prosperity of the people, other nations will invite his God to be their God too. All throughout the Old Testament this never happened. God remained the deity of the Jews. Or did He?
If ever there was a time when God's face shone upon His people Israel it was the time when Solomon reigned. At this time it says:
"And all the kings of the earth sought the presence of Solomon, to hear his wisdom, that God had put in his heart." 2Chron 9:23
Does that mean that perhaps Solomon passed on the knowledge of God too? When the Queen of Sheba visited this is what she said:
"Blessed be the Lord thy God, which delighted in thee to set thee on his throne, to be king for the Lord thy God: because thy God loved Israel, to establish them for ever, therefore made he thee king over them, to do judgment and justice." 2Chron 9:8
She certainly believed in Solomon's God. So it appears that the Queen of Sheba, at least, fulfilled this Psalm, seeing the blessing of God and perhaps taking it back with her to her own people (v3-4).
Rob de Jongh [Mountsorrel (UK)] Comment added in 2015 Reply to Rob
66:3 The guarantee that the whole world will worship God is given in the next few verses when we read of the way in which God had worked for His people in the past. If we never think about the way God had worked in the past we may forget that He is involved in world affairs today and will intervene to overthrow the kingdom of men.
Peter Forbes [Mountsorrel (UK)] Comment added in 2016 Reply to Peter
66:6 The specific way in which the Psalmist talks of the sea being turned into “dry land” draws on Exo 14:22
Peter Forbes [Mountsorrel (UK)] Comment added in 2017 Reply to Peter
LIVE LIFE OUT LOUD
I have often heard the advice that if you are angry, frustrated, or feel the need to release, then it will likely help if you talk it through, shout it out, or verbally vent those frustrations. But we must not limit that advice to negative situations. God wants us to live our lives out loud in positive ways.
Listen:"Shout with joy to God all the earth! Sing the glory of his name; make his praise glorious! Say to God 'How awesome are your deeds!'..." (Psa 66:1-3)
"Come and see (hear) what God has done." (v.5)
"Praise our God, you peoples, let the sound of his praise be heard." (v.8)
"Let me tell you what God has done for me. I cried out to God with my mouth; his praise was on my tongue." (v.17)
The message is easy. Live life out loud for God. Shout, sing, praise, tell, pray, and do it joyfully. Get over your inhibitions and try it. Make a day of it and see what it does for you.
Robert Prins [Auckland - Pakuranga - (NZ)] Comment added in 2017 Reply to Robert
ONE SIMPLE THING
If you want God's blessing on your life, there is one simple thing you can do.
Psalm 67 is a psalm about God's blessing on his people. It starts with a wish where the psalmist says, "May God be gracious to us and bless us and make his face shine on us." (Psa 67:1). The psalmist then moves on to what people are doing: "May all the peoples praise you, O God; may all the peoples praise you. May the nations be glad and sing for joy ... May the peoples praise you, O God; may all the peoples praise you." (v.3-5). It is then that the result of praising God is revealed in these words: "Then the land will yield its harvest, and God, our God, will bless us. God will bless us, and all the ends of the earth will fear him." (v.6,7).
If you want God's blessing on your life, the one simple thing to do that will encourage God to bless you, is to Praise God. I know how easy it is to forget. But I also know the joy, the peace and the blessing that follows when you do. Try it today.
Robert Prins [Auckland - Pakuranga - (NZ)] Comment added in 2017 Reply to Robert
66:19-20 Can we always share David’s sentiments? Do we always believe that God has heard our prayer when the prayer does not seem to have been answered?
Peter Forbes [Mountsorrel (UK)] Comment added in 2018 Reply to Peter
67:4-5 We live in a world where corruption is rife both in society in general and in leadership in some countries. Doubtless, when Jesus rules righteously the mortal population who live in his kingdom will “be glad”.
Peter Forbes [Mountsorrel (UK)] Comment added in 2020 Reply to Peter
67:1-2 Notice that the Psalmists concern that he will benefit from God’s face is not for personal gain. Rather he seeks the blessing that others might be aware of God’s working in the world.
Peter Forbes [Mountsorrel (UK)] Comment added in 2021 Reply to Peter
66 Eyewitness Evidence
The Psalmist provides encouragement to the singers that they might teach others.
The nation are encouraged to see and hear ( 66:5,16) what God did for his people in the past. In particular the Exodus (66:6. This evidence was to cause the people to worship God (66:13) So often the deliverance when Israel came out of Egypt is presented to encourage the nation. It might be said that those to whom the Psalmist wrote did not see the Exodus. However they had the testimony of scripture which is as credible as an eyewitness account. In like manner the way that our God has worked in the past should encourage us to worship our Father for the salvation he has brought to us through Christ.
Peter Forbes [Mountsorrel (UK)] Comment added in 2022 Reply to Peter
66:5,16 Israel in Jesus days looked at the miracles he performed but not all who looked at the miracles actually heard what he had to say. Yes they heard the words but they had no effect on them.
Is it the social aspects of the time we spend with fellow believers that sustain us? Can we service without hearing the words of God as recorded in His word?
Peter Forbes [Mountsorrel (UK)] Comment added in 2023 Reply to Peter
67:6 It is popular at the moment to speak of “climate change” and problems with food shortages. The kingdom, not man’s solutions, will resolve these problems Scripture abounds with indications that when the kingdom is here no one will starve and, more importantly, God’s laws will be followed and He will be glorified.
Is this our focus or are we swept along by the world’s concerns?
Peter Forbes [Mountsorrel (UK)] Comment added in 2024 Reply to Peter
66:1-4 The appeal of the Psalmist to all nations to come and worship God will be fulfilled when Christ returns to the earth to re-establish the kingdom of God. Psa 2 speaks of this time, which will be a consequence of Jesus’ resurrection and being given the heathen as his inheritance.
Peter Forbes [Mountsorrel (UK)] Comment added in 2025 Reply to Peter
v.13 - angels ministered - he was thus sustained - like Moses in the mount for the same length of time - Ex.34:28 - and as his role of saviour - Deut.9:25. Like Elijah in the wilderness for the same length of time - 1Kings 19:8. This was an important common aspect which binds together these three that met on the mount of transfiguration. From all of this, of course, we also benefit. Heb.2:17,18, 4:15.
Peter [UK] Comment added in 2001 Reply to Peter
v.15 - The 'time' that was fulfilled is the time spoken of by Daniel [9:25]. Mark is wishing to inform us that the coming of Jesus is actually the fulfilment of the promise of the coming of Messiah.
Peter Forbes [Mountsorrel (UK)] Comment added in 2002 Reply to Peter
1:2 'As it is written in the prophets …' We are so familiar with the fact that Jesus was promised in the Old Testament that we may just take it for granted. As you read Old Testament Scripture ask 'How does this speak of Jesus?'
Peter Forbes [Mountsorrel (UK)] Comment added in 2003 Reply to Peter
Mark 1:40-45 - An interesting theme develops in these verses as Jesus heals a leper who would have had his abode outside the city. After healing the man, he enters the city, but Jesus is forced out into the desert places. The leper and Jesus swapped places.
Cliff York [Pine Rivers (Aus)] Comment added in 2003 Reply to Cliff
1:4 We are so familiar with the fact that John baptised 'in the wilderness' that maybe we don't think about the logistics of this. Anyone who wanted to see John had to make an effort. We might have thought he would have been more effective if he was in Jerusalem. However his work impacted on individuals who lived as far away as Ephesus Acts 18:25
Peter Forbes [Mountsorrel (UK)] Comment added in 2004 Reply to Peter
Mark 1 With Mark portraying Christ as the servant, we have a plain introduction as the "Son of God" In Matthew where Christ is portrayed as a king, it was necessary to show He was a descendant of David, (kingship) and of Abraham. (father of a great nation) Matt 1:1 Different roles necessitated different introductions.
John Wilson [Toronto West (Can)] Comment added in 2004 Reply to John
v.14 - Here we see a little insight into the reason for the discourse in Matt 11:2-5, where it seems quite surprising that John should need to ask the question 'Art thou he that should come or look we for another'. Here we see that John saw none of the miracles and heard none of the preaching.
Peter [UK] Comment added in 2004 Reply to Peter
Mark is the second of the three synoptic (seeing together) Gospel accounts. Matthew and Luke form the other two. They view the same incidents from different vantage points. To better understand a particular event, the three Gospels should be cross-referenced.
Mark takes the aspect of the servant and equates with the Ox and Jeremiah (see note on Matt 1 for July 2).
Michael Parry [Montreal (Can)] Comment added in 2004 Reply to Michael
v.2 - Here is the fulfilment of Mal 3:1. The people had had to wait some hundreds of years without any prophet or revelation and were doubting and sceptical about the arrival of this promised saviour. The human nature of which we are made does not naturally and easily believe in God's promises. Constant contact with His word and with Him in prayer will keep us faithful, and awaiting his second appearance.
Peter [UK] Comment added in 2005 Reply to Peter
1:5 We might think that 'confessing sins' was a New Testament concept. However we find Dan 9:20 - confessing his sins. The difference is that here in Mark it is a public confession whereas with Daniel it was a private affair in his prayer. Of course there is place for both today. Baptism is the public confession and our private confession takes place in our prayers.
Peter Forbes [Mountsorrel (UK)] Comment added in 2006 Reply to Peter
We notice the frequent use by Mark of the Greek word eutheos translated "straightway, forthwith, immediately'
1:10-12 After Jesus had received the power of God, he had to wrestle with how he was going to use it - for his own purpose or for God's.
Wendy Johnsen [Nanaimo, BC, Canada] Comment added in 2006 Reply to Wendy
The first miracle Mark records is of Jesus healing a man with an unclean spirit in the synagogue at Capernaum. If you have never thought about the order in which the Gospel writers record Jesus’ actions, can I suggest that this is a central part of their narrative? We know that each writer has a theme to which he adheres, and the order he puts the events in his writing is surely important. Jesus had power over the illnesses which ordinary people could not control. He is Lord of all. And if Mark is telling of Christ as the “Servant”, this power immediately places Him next to God in power.
David Simpson [Worcester (UK)] Comment added in 2006 Reply to David
1:1 Notice that Mark’s ‘beginning’ is the announcement of Jesus by John.
Peter Forbes [Mountsorrel (UK)] Comment added in 2007 Reply to Peter
1:31 Mark is unique in the gospels for the repeated mention that Jesus took the person he was healing ‘by the hand’ here, 5:41, 8:23 , 9:27
Peter Forbes [Mountsorrel (UK)] Comment added in 2008 Reply to Peter
Jesus showed the power of His Father, and established Himself, by healing. However, He came to preach the kingdom of God (vs.14,38). This pattern of miracle working to underscore the gospel preaching was continued by his disciples (e.g. Acts 8:5,6). Since the Biblical record was completed (in the first century), preaching alone has been the remaining task for the disciples of Jesus.
Michael Parry [Montreal (Can)] Comment added in 2008 Reply to Michael
1:8 There was great wonderment as to whether John was indeed the Messiah to which he said ‘No’ – John 1:21 In speaking of the one coming after baptising with the Holy Spirit John is reinforcing the point that he is not the one to come but a more important one is to follow him.
Peter Forbes [Mountsorrel (UK)] Comment added in 2009 Reply to Peter
V.6 tells us that John ate locusts and honey. These foods have both positive and negative connotations. Locusts are high in protein and sanctioned under the Law (Lev 11:22). Honey is also highly nutritious and was used as a symbol of the bounty of Israel (Num 14:8). On the other hand, locusts were instruments of destruction (Exo 10:14,15; 2Chron 7:13). Honey was not allowed to be added to sacrifices (Lev 2:11). This was because honey, like yeast, produced fermentation which represented corruption (Matt 16:6-12; 1Cor 5:6-8; Gal 5:9). Thus, in John's choice of food, he preached two options: nutrition which promoted life or corruption which led to destruction. Choosing the nutritious bread of life (Jesus) would lead to life (v.4); choosing apostate doctrine would lead to destruction (death) (Matt 3:10).
Michael Parry [Montreal (Can)] Comment added in 2009 Reply to Michael
The context of the coming of Jesus
Jesus' ministry is in the context of Deut 28. The people had drifted so far away from God that He had brought upon them the curses held in this chapter. Illness and the Roman occupation are the most obvious examples. So by telling them to repent (Mark 1:15) and healing the effects of the curse, he was signalling God's willingness to forgive and restore them to a healthy and prosperous nation (Deut 28:1-2, 8-13, 15). Had they heeded Jesus' message, this restoration would have happened. But as we know, they killed the bearer of that message instead.
The Gospels will make much more sense to us if we read about Jesus with this framework in mind.
Rob de Jongh [Mountsorrel (UK)] Comment added in 2009 Reply to Rob
v 14 First Principles>Kingdom of God>Gospel concerns God's Kingdom
The Gospel preached by Jesus and the Apostles concerns the Kingdom of God.
1. Examples of teaching concerning the Kingdom of God
Matt 4:23, Mark 1:14, Luke 8:1, Acts 8:12, Acts 19:8, Acts 20:25, Acts 28:31
For more about the Gospel concerning God's Kingdom, go to Matt 4:23
Roger Turner [Lichfield (UK)] Comment added in 2009 Reply to Roger
1:11 The voice from heaven ‘thou art my beloved son’ is seen again as Jesus is on the cross – Mark 15:39
Peter Forbes [Mountsorrel (UK)] Comment added in 2010 Reply to Peter
Mark manages to convey an urgency about the work of Jesus in these opening chapters.
Straightaway: Mark 2:1, Mark 1:10,18,20,21
Immediately: Mark 1:12,28,42 , Mark 2:8,12
Forthwith: Mark 1:29,43
As soon as: Mark 1:42
Ken Trelfer [Rockingham Forest, UK] Comment added in 2010 Reply to Ken
1:6 It is most unusual for Scripture to even mention clothing let alone details what it was.
Peter Forbes [Mountsorrel (UK)] Comment added in 2011 Reply to Peter
Summary of Chapter
1:1-8 Beginning is the work of John Baptist
1:9-13 Jesus’ baptism and temptation in the desert 40 days
1:14-15 Jesus in Galilee – the time is fulfilled – kingdom is at hand, repent and believe the gospel
1:16-20 The call of Simon, Andrew, James, John
1:21-28 Sabbath In the synagogue at Capernaum
1:29-34 Sabbath in Capernaum – Peter’s mother in law’s house
1:35-37 Next day Jesus praying alone, disciples find him
1:38-39 Next towns – preached in synagogues – healed leper who spoke extensively of what had happened to him
Peter Forbes [Mountsorrel (UK)] Comment added in 2012 Reply to Peter
1:5 John was baptising in Aenon (John 3:23) so those who came from Jerusalem travelled quite some distance.
Peter Forbes [Mountsorrel (UK)] Comment added in 2013 Reply to Peter
“… And saith unto him, See thou say nothing to any man: but go thy way, shew thyself to the priest, and offer for thy cleansing those things which Moses commanded, for a testimony unto them.”
Passages related to this theme may be read in Matt 8:4; 9:30; 12:15-16; 16:20; Luke 5:14).
John the Baptist was sent by God on a mission to proclaim Jesus publicly (John 1:6-7). Jesus preached and sent his apostles’ on a mission to preach the gospel of the kingdom of God and gave them specific instructions (Mark 1:14; Mark 6:7-11).
Those whom Jesus healed were not called to proclaim the kingdom of God, they were not sent, they were ill-equipped with the true message, and could put themselves in grave danger as Jesus had a lot of enemies who constantly opposed him (cf. 1Thess 2:15).
The preaching of the gospel was a calling and those called were sent to fight a spiritual warfare and were given the “power over the unclean spirits” to do so. The apostles certainly delivered the correct gospel, which included the message of repentance (Mark 6:12) - a most important message for without repentance there is no remission of sins (Luke 24:47; Acts 2:38).
Valerie Mello [in isolation, TN, USA] Comment added in 2013 Reply to Valerie
1:10 the opening “rending” (RV) of the heavens echoes the plea of the prophet –Isa 64:1 – where he is pleading with God to intervene in Israel’s dilemma. Isaiah pleaded that God would “come down” which is seen in the “spirit like a dove descending” on Jesus
Peter Forbes [Mountsorrel (UK)] Comment added in 2014 Reply to Peter
1:31 Here and on the other occasions when Jesus took a person he was healing by the hand he was showing that he was the one who God would send to take by the hand – Isa 51:18 – because Israel could not provide a deliverer.
Peter Forbes [Mountsorrel (UK)] Comment added in 2015 Reply to Peter
PREPARE THE WAY
John the Baptist was sent ahead of Jesus to prepare the people for his coming. His task was explained like this: "I will send my messenger ahead of you who will prepare your way - a voice of one calling in the desert, 'Prepare the way for the Lord, make straight paths for him.'" (Mark 1:2-3).
In due time Jesus began his ministry and John the Baptist had prepared the people to receive the teaching of Jesus.
We live in a similar time to John the Baptist. We are waiting for the time when Jesus will come back from heaven and when all the world will know him, from the least to the greatest. But in the meantime, people need to be warned of his coming. They need to prepare their hearts to meet him, and no doubt Jesus would like a large and receptive crowd to welcome him when he returns.
Even though we may not have been specifically commissioned like John the Baptist or Elijah to prepare the way of the Lord, we can still do our bit to prepare ourselves, our families and all those around us for the return of Jesus. Let's be those who call out in the spiritual desert, and who make straight paths for our Lord. Let's be a messenger whose message is spread far and wide to prepare the way for our Lord.
Robert Prins [Auckland - Pakuranga - (NZ)] Comment added in 2015 Reply to Robert
1:14 The gospels are unspecific as to exactly when John was imprisoned. However the inspired comment here would indicated that John was imprisoned before the start of Jesus’ ministry.
Peter Forbes [Mountsorrel (UK)] Comment added in 2016 Reply to Peter
“And Jesus was there in the wilderness forty days, tempted by Satan, and was with the wild beasts”.
There is an interesting parallel and contrast with Genesis 3 in this verse: in Eden where sin first entered, we have in that garden two people (Adam & Eve) described as being of a “very good” nature, who at that stage did not possess a nature biassed towards sin, who lived in the paradise of God i.e. in fantastic surroundings and conditions where all was conducive to following God, yet they failed miserably.
However, here is our Lord Jesus, in a dry, barren wilderness, among wild beasts & serpents and other unmentionables - scorpions and so on, who possessed a nature that was heavily biassed towards sin, who was under severe trial & testing - and yet in stark contrast to Adam & Eve, he passed with flying colours.
Truly he was the Son of God: and what an example he sets for us to follow!
Nigel Morgan [Fawley UK] Comment added in 2016 Reply to Nigel
1:24 In calling Jesus as ‘the holy one of God’ by the man in the synagogue we see the way that Jesus is spoken of in Psa 16:10 is used. Often, it seems, deranged individuals are more perceptive than the religious leaders in Jesus’ day.
Peter Forbes [Mountsorrel (UK)] Comment added in 2017 Reply to Peter
1:23 The way in which Jesus is described as healing those with an ‘unclean spirit’ is not simply a way of accommodating the wrong views of the people of his day. Rather it is showing that Jesus is fulfilling Old Testament Scripture. ‘unclean spirit’ quotes Zech 13:2 – the only occurrence of the phrase in the Old Testament.
Peter Forbes [Mountsorrel (UK)] Comment added in 2018 Reply to Peter
“…. The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel.”
The importance of repenting can never be overstated. Throughout the Bible we are told that God commands all men to repent (cf. Acts 17:30). Repentance is more than just saying, “I’m sorry” – anyone can say that, and it doesn’t mean a change will take place; it merely acknowledges that we sinned; repentance is more than just feeling bad about our sins. To continue railing at a brother/sister and asking for forgiveness each time is not repentance on the part of the railer. We can forgive them (Matt 18:21,22), but we cannot repent for them.
Only a Godly sorrow can lead to repentance to salvation (2Cor 7:10)! Godly repentance, not worldly repentance, is necessary for salvation. It is to make a conscious decision to change our behaviour. It is a change of mind, which results in a change of action. If after many, many years our behaviour remains the same, there is no repentance, regardless of the number of times we say, “I’m sorry”- sometimes even with that sheepish or humble look. The “old man of the flesh” has to die, so that the “new man of the Spirit” may emerge (Rom 6:6; 2Cor 5:17). The Bible makes this very clear (Eze 14:6; Matt 3:8; 21:29; 2Cor 7:9-11). Judas felt regret and remorse for what he did (Matt 27:3,4); he even acknowledged he sinned, but instead of a Godly sorrow, he went and hanged himself (worldly sorrow)!
The problem may be because though we feel a deep sense of sorrow for our sins and confess them, even cry because we feel so disgusted with ourselves, but as time passes, we fall back to our old ways. As important as it is to feel the weight of our sins, this alone is not repentance. Rather, we deceive ourselves thinking we are in good standing with God. The only remedy is to take a deep look inside of us, an honest self-examination (2Cor 13:5), and face the real truth about ourselves.
When we honestly examine ourselves, we come to the realization that despite all, we really didn’t change after all! There was no change of mind from pleasing the flesh to pleasing God, from trusting in our legalistic self-righteousness to trusting in our Saviour. Repentance is not a solo effort and God does not expect us to lift ourselves up by our own bootstraps (Phil 2:12,13), but we do have to make the effort to come around and turn around. It is the only way.
Valerie Mello [in isolation, TN, USA] Comment added in 2018 Reply to Valerie
1:22,27 Notice the repetition of “authority” whilst the religious leaders questioned Jesus’ status the common people saw the evidence and accepted him.
Peter Forbes [Mountsorrel (UK)] Comment added in 2019 Reply to Peter
1:41-42 Touching a leper rendered the one who touched him unclean. So did Jesus keep himself apart for seven days having been made unclean?
Peter Forbes [Mountsorrel (UK)] Comment added in 2020 Reply to Peter
THE BEST IS YET TO COME
Have you ever noticed the way Mark begins his gospel record? Listen carefully: "The beginning of the gospel of Jesus Christ, the Son of God" (Mark 1:1). This is awesome! All that Mark tells us about Jesus in his sixteen short chapters is just the beginning. At the end of his book he gives us a small taster of chapter two where Jesus is in heaven preparing to come back to be King. And then we ourselves will witness chapter three!
And think about this: All the details Mark records about Jesus in this short little book are just the beginning of the amazing things Jesus will do. This is just is just the practice page before he reigns as King on the earth. He healed unclean spirits, healed people with multitudes of diseases, he preached good news, cleansed leprosy, healed paralysed people, gave release and rest to those who needed it, taught amazing things, fed people from just about nothing, walked on water, told the future in advance... and all this was just the beginning. The rest is yet to come and we will be those privileged to see it.
So as you read through the gospel of Mark, remember that what we read is just the beginning. The best is yet to come.
Robert Prins [Auckland - Pakuranga - (NZ)] Comment added in 2020 Reply to Robert
1:22the contrast with the scribes is that Jesus explained what scripture meant whereas the leaders were used to debating minute details about what certain bits meant and supported their ideas by quoting earlier Rabbinical teaching. We need to be careful that we are not guilty of being like the scribes. We should try to imitate Jesus who explained how scripture was relevant to the common people.
Peter Forbes [Mountsorrel (UK)] Comment added in 2021 Reply to Peter
1:45 Because many knew of the miraculous power of Jesus we are told that he could not openly enter Jerusalem. Actually he could have entered Jerusalem and had crowds thronging round him. However healing people was not the major focus of his work. As he said elsewhere he had to preach the gospel of the kingdom.
The adulation of the people pandered to the fleshly thinking – preaching the gospel to many who did not want to hear was a challenge. However Jesus took the less appealing option. If this a reflection of our attitude to the things of God?
Peter Forbes [Mountsorrel (UK)] Comment added in 2022 Reply to Peter
1:11 the threefold testimony of God – here and 9:7 and 15:39– is a mark of God providing witness – three as the requirement of the Law of Moses – Deut 17:6
Peter Forbes [Mountsorrel (UK)] Comment added in 2023 Reply to Peter
1:16 John shows that Andrew and Peter were disciples of John the Baptist who recognised Jesus as the one spoken of by Moses – John 1:39-42 – which appears to have taken place after the 40 days that Jesus spent in the wilderness.
Peter Forbes [Mountsorrel (UK)] Comment added in 2024 Reply to Peter
1:2-3 Mark joins two passages from the Old Testament together to speak of the beginning of the “gospel of Jesus Christ”. John 1:23 shows also that John the Baptist quoted Isa 40:3 which is also recorded here. So we should not minimise the work of John the Baptist as his word was the “beginning” of the gospel.
Peter Forbes [Mountsorrel (UK)] Comment added in 2025 Reply to Peter
“Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God.”
THE MESSENGER AND THE MESSAGE
“Here is a profound statement, to which we would do well to take heed in our day, when the influence of the ‘Jesus movements’ and ‘Jesus cults’ is abroad. It can so easily be forgotten that to ‘believe in Jesus,’ or simply to believe that ‘Jesus is alive,’ is only part of the Gospel message. For the Apostles the important thing about Jesus was that he is ‘the Christ, the Son of the living God,’ and that in his sufferings, death and resurrection the believer has present comfort in the forgiveness of sins, a motive, or even a ‘motivation’ for living, and a hope of personal resurrection and a part in the coming kingdom. For early Christadelphians it was through the proclamation of the Kingdom as a literal kingdom that substance was added to their hope. They had, in the words of a teenager looking in vain for a message in the religious teaching in his school, something to look forward to, something to come.’ The connection between the Gospel of the Kingdom and the national hope of the people of God comes out clearly in our early writings and was the basis for all their preaching of the Gospel.”
Alfred Nicholls, Remember the Days of Old, pp. 68,69
Note: For thousands of years God spoke through flawed, erring human beings, then came Jesus, His son. Not only did Jesus declare the message of the gospel of salvation, he also is the embodiment of that message, “the express image” of the Father. He was the Messenger and the Message (Heb 1:1-3).
Valerie Mello [in isolation, TN, USA] Comment added in 2025 Reply to Valerie