Comments for February 12

v. 28 - The 'gods' here are the judges referred to in v. 8,9. We have come across this before, and it is quite surprising the way that scripture uses this idea, to the ultimate praise of the overall ruler of the earth of course. Consider these passages: Ps.82:1-7, 138:1, John 10:34,35. Any ruler was a 'god', so we can include Ex.21:17. Regarding cursing the ruler of our people, consider examples in 1Sam.24:6,10, 26:9, Eccles.10:20, Rom.13:2-7.

v.18 - Deut.18:10-11 expands this thought further. There has to be a lesson here for us to avoid any involvement with those who make claims about spiritualism or devil worship. The whole concept of this is so abhorrent to God that we should simply accept His judgement, and not even show an interest in these things. This is not just what we do either, it is what we choose to read, listen to, or watch as well. We must make informed decisions not to have anything to do with these things if we are to please God.

The way in which the wrongs are dealt with in this chapter is designed to teach man that he 'owns' his own problems. So the person who accidentally sets fire to his neighbours field is still responsible for his actions :6. In like manner we should appreciate that we are responsible for our own actions. Whilst we would never try to attribute our wrongs to the 'Devil' we can easily try to pretend that the matter does not need to be addressed. This chapter clearly shows that this cannot be so.

:21 That they had been strangers in Egypt is given as the reason why they should not vex the stranger teaches a powerful lesson which Jesus develops in the parable to the two debtors (Luke 7:41-47)

Exodus 22 - The people of God should ever be ready to show kindness and mercy, according to the spirit of these laws. We answer to God, not only for what we do maliciously, but for what we do heedlessly. Therefore, when we have done harm to our neighbour, we should graciously make restitution, though we might not be compelled by law to do so.

These scriptures lead us to remember, that if the grace of God has indeed appeared to us, then it has taught us, "that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world," - Titus 2:12. The grace of God teaches us, that as the Lord is our portion, there is enough in Him to satisfy all our desires.

Exodus 22:2-4 - If a thief, in breaking into a dwelling in the night, was slain, the person who slew him did not incur the guilt of blood; but if the same occurred in daylight, the slayer was guilty in accordance with Exo 21:12. The distinction appears to be based on the fact that in the light of day there was a fair opportunity of identifying and apprehending the thief.

Exodus 22:22 - "Afflict" - 6031 Heb. 'to browbeat' - A word including all cold and contemptuous treatment. See how the Father feels Deut 10:18. Contrast the blessing in Deut 14:29.

Exodus 22:21-28  In this section, the Father reveals His abhorrence of abuse... in any form. And when His Son, the Lord Jesus walked among men, He too, took the leaders of His day to task over the abuse that they were perpetrating in the name of religion - cp Zech 7:9-10; Matthew 23.

God's laws for Israel of old, were written to instruct His children in all ages. The duties required are, not the keeping of fasts and feasts and the offering of sacrifices, but doing justly and loving mercy, which tend to the public welfare and peace. The law of God lays this restraint upon our heart, so that before thinking of ourselves, we might think on others.

22:28 It is so easy to fault those who have the charge over us. We see it all the time with politicians. Whatever one party suggests or does the ‘opposition’ opposes, as if there is some virtue is disagreeing with what is being said, whatever it is. We should not take part in this in the world’s political scene nor should we grumble about ecclesia decisions. This is not to suggest that those who make decisions in the ecclesia are ‘gods’ – rather the principle of regarding those charged with decision making should be given some respect.

The commandment not to vex a stranger (v21) should have told the heathen that God’s people lived by God’s law. Visitors should be respected, not harmed. There was to be no xenophobic zealots in God’s land.

Exo 22:21  Learn from your own experiences, do unto others as you would have them do to you. Do what you can to change the situation. Psa 82:3; James 3:17

These laws were designed to promote good societal order.
They were based on the underpinnings of respect for life and property.  The ethic of personal responsibility for individual action is paramount.  Restitution is a key ingredient in justice and equity.  Contrast western society today whose laws claim this Judeo basis.  Lawyers, in an adversarial system, clamour to win cases as a matter of argument not truth.
There is a direct correlation between the price of legal representation and success. Throw in plea bargaining and such legislation as Human Rights, and the justice system scarcely resembles its origin.
The decay of societal standards as described in 2Tim 3:1-4 is aided and abetted by modern jurisprudence.  The return to Godly justice will only occur when the Lord Jesus returns to set up his Kingdom (Psa 89:14, Rev 19:15).

Zacchaeus referred to Exo 21:1, I feel, when he offered to restore that which he taken fourfold - so showing that he had made a study of the right responses for one that desired to serve. Luke 19:8

22:22    There were going to be many widows and fatherless children by the end of the wilderness journey – though Israel were not to know this when the law of Moses was given. Israel wandered in the wilderness until the ‘men of war’ died off. Deut 2:14

22:10-11 That a man’s word that he had not taken the ox he claimed had been stolen or had died who he relied on  demonstrates the emphasis God places upon integrity. The man’s word was his guarantee. Is our word our guarantee? Are we amongst those whose word is their bond - Psa 15:4?

6 The fire here, we would suggest is referring to the practice of setting fire to that which remains after harvest. This would prevent the ravages of rodents, it is also considered as a good preparation of the ground for next years crop. The lighting of such a fire could be very dangerous, considering that everything could be in a parched condition.

22:31   The holiness that required an Israelite not to eat ‘that which dieth of itself’ but give it to the dogs is the basis for Jesus’ teaching in Matt 7:6

V.25 Today, Jewish communities give interest-free loans to their members.

22:11 Of course the pronouncing of an oath is no guarantee that the claim made about the animal is actually true. However God is teaching Israel that they must be able to be trusted. The integrity of each and every Jew was to teach them the integrity of their God. When He spoke He could always be relied upon. In like manner we are to be utterly reliable. If we offer to do something then we do it even if later it is not convenient to us to do it – Psa 15:4

Exo 22:28;Acts 23:5.

22:25 This injunction about not lending money out on usury is seen to be violated in Israel’s history, for example in the days when Israel returned from Babylon – Neh 5:7

God protects the needy

Consider the importance of this chapter in terms of the Israelite nation. It is only the second chapter of commandments after they have been made a new nation by God at Sinai. So they are listening carefully to Moses as he expounds God's laws to them. Laws to govern their new nation in their new land of promise.

We read in v22-24 and v25-27 that God will personally protect widows, the fatherless and the poor, and they should have taken great notice of this. Note the stark warning:

"my wrath will become hot, and I will kill you with the sword"

So when God's righteous laws were cast aside, the widow, poor and fatherless would suffer. That's because much of this law exists to protect this group in particular. As you read on in the old testament account of Israel, notice how often God makes good on His promise to punish them when His laws are cast aside, and the poor suffer as a result (e.g. Eze 22:6-8). So God does not punish because He is vindictive, but because He is protecting the needy.

22:11  The oath being accepted is the basis for the statement in Heb 6:16 where the writer to the Hebrews explains that such an oath ends discussion and argument.

Exo 22:18

“Thou shalt not suffer a witch to live.”

If witches did not exist, there would have been no need for this command. Witches and witchcraft are acknowledged in the Bible, and God does not distinguish between a good or bad witch as the world does. God condemns witchcraft and sorcery because it involves blatant idolatry! Every form of witchcraft is an act of defiance against God, an act of rebellion by appealing to other powers outside of God, and, therefore, punishable by death (see Rev 22:15).

“Witch” is Strong’s # <3784>, kashaph, “To whisper a spell… practise magic:-sorcerer…).” Whether you use the word "witch," or "sorcerer," it is all one and the same. Jezebel was a witch practicing witchcraft (2Kin 9:22). The dogs ate her up, but left her skull (evil thoughts), feet (walked wickedly), and hands (worked wickedness). They were so filthy the dogs wouldn’t eat those parts (2Kin 9:35-36)!

As children of God, we must reject every form of witchcraft. We are the children of light, and we must shine through the darkness because we are conquerors over the powers of darkness through our Lord, Jesus Christ (1Thess 5:5).

22:14-15      So the borrower is only responsible if he actually does borrow an item. If an item is hired and the owner is present then the owner bears the responsibility. Thus the limits of the borrower’s responsibility is defined.

22:1  King David clearly understood the requirements of the law for when Nathan told him the parable in 2Sam 12David quoted this requirement – 2Sam 12:6 – as the appropriate restitution that had to be paid for the sin spoken of in the parable.

Exo. 22:28.

"Do not blaspheme God or curse the ruler of your people." In the midst of a number of situations presented in ch. 21-23 based on the original 10 commandments of Exo 20:1-17 is apparently a verbatim repeat of commandment #3 ( Exo 20:7) to not take God's name in vain. If that is the case, why restate it here without any elaboration? If not, what is its meaning?

The Hebrew word here is elohim, and in the margin of the N.I.V., K.J.V., and R.V. is the translation of "judges". Also in the actual text of the K.J.V. is the translation - "gods" (plural). So it looks very much like the command here ties into the 2nd half of the verse - to not curse the ruler of your people. Also the verb "blaspheme" - translated "revile" in the K.J.V. and R.V. - simply means "to declare light, despised, or vile". Therefore it doesn't appear to carry the idea that the one who is being reviled has to be the Almighty God.

The same word - elohim - is used in Exo 22:8,9 and is there translated "judges." So it looks like God is here telling the Jews that they are to show respect to the ones God has put in power over them to judge, for they are His representatives. (This may specifically at this time refer to the ones appointed to those positions by Moses due to the advice of his father-in-law - Exo 18). Here then is another illustration of the important principle found so often in Scripture of God manifestation - where one who represents God is actually called by God's name. God told Moses in Exo. 7:1 - "I have made thee a god to Pharaoh..." And in Psa. 82, the word is used of men in positions of power who were not even acting in a godly way.

vv. 1,2,6,7 - "God presides in the great assembly; he gives judgment among thegods. How long will you defend the unjust and show partiality to the wicked?...I said, 'You are gods; you are all sons of the Most High, but you will die like mere men; you will fall like every other ruler."

One of the important points then when considering this idea is its extension when it comes to Jesus. There are probably a handful of times in Scripture that the term "God" is applied to Jesus. But none of those, of course, ever hint at his being co-equal or co-eternal with His Father, as the trinity doctrine teaches. If angels (see Exo 23:20,21) and men like Moses and judges and other men in positions of power (who are not even all that righteous!) can be designated with the name of God, Jesus, being the only begotten Son of God and with all of God's righteous attributes, can easily be understood to take upon himself God's name. For it is even there in its literal meaning - Jesus = "God saves".

Exo 22:25-26 - we are to forgive freely, as Christ forgives us (Matt 18:21-35;Rom 13:8-10;Matt 6:12).

22:6   That the one who started a fire which destroyed another’s property should make restitution might seem clearly right. However each precept of the law of Moses has a spiritual counterpart. We should appreciate from this requirement that we have to live with the consequences of our actions. It is not sufficient to apologise because we have caused a problem. We have to accept the consequences of our actions also. 

22:2-3          The thief who is injured during his theft is to be treated differently to the thief who is caught after the event. In the heat of the moment the householder may have simply sought to protect his property. However if, in the clear light of day, the thief is found there is no immediate likelihood of the owner defending his property. Hence the different punishment dependent upon the different circumstances.

22:7-8      I seems that even though material has been entrusted to anther for safe keeping the responsibility for what has been entrusted still remains with the owner. It is only is e one to whom the goods have been entrusted steal them that restitution has to be made.

CONSEQUENCES

The laws we read about in these chapters are recorded for us that we may appreciate that everything we do has consequences. We all make choices, but in the end our choices make us. It is critical that we think before we act - considering the long term consequences of our actions or speech. As we deal with people around us, we should keep the principals of these laws in our minds at all times. We should act responsibly and justly with all people - remembering that we are free to choose our paths, but we can't choose the consequences that come with them.

"...whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things." Phil.4:8

22:2  The way in which the thief caught in the act of theft might die but no retribution be taken for that death is an indication that we have to suffer the consequences of our actions.

22:31  The call to holiness is to be seen in the way in which a man or woman was honest and speedy in their dealings with God  as outlines in Exo 22:29-30

22:11    Are we happy to accept the word of another as marking the end of a matter? Is our integrity such that when we make a promise we keep our word? doe our past behaviour engender confidence of other sin our word?

Exo 22:4-9  A double restitution was to made in circumstances where the truth of a matter was established in regard to theft of an animal, or money or other losses. These matters were to be examined by the judges (<430>) and the victim was awarded a “double” restoration or payment by the perpetrator. 

So the liable or guilty party was required to treat their victim with the status afforded by right to the firstborn in the household. 

 “If a man have two wives, one beloved, and another hated, and they have born him children, both the beloved and the hated; and if the firstborn son be hers that was hated:

Then it shall be, when he maketh his sons to inherit that which he hath, that he may not make the son of the beloved firstborn before the son of the hated, which is indeed the firstborn:

But he shall acknowledge the son of the hated for the firstborn, by giving him a double portionof all that he hath: for he is the beginning of his strength; the right of the firstborn is his.”(Deut 21:15-17)

We see under the Law a price was paid for the trepass (Exo 22:9 but at the same time this Law relating to damage and theft was designed to teach respect for the victim as if they were a firstborn.  So, “Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD.”(Lev 19:18)  

22:23  Notice that God will hear the “cry” of the one afflicted. The “cry” is a prayer to God. Just being afflicted was not guarantee of God’s help. The one afflicted had to recognise that God would help and ask Him for help.

22:1 in speaking fourfold restitution we see a principle which is voiced by a faithful man called by Jesus – Luke 19:8 – where Zacchaeus says he would restore fourfold if he had robbed anyone.

22:4 Implicit in the way in which stolen items were to be restored with an additional amount is the fact that the Law of Moses does not speak of prisons. Justice is quick and simple.

The nearest we get to a prison if the law regarding the cities of refuge. But they were not prisons, they provided freedom from death for the one who accidentally killed a man.

22:16-17 We might think that the permissive society is something relatively new. However it was, by implication, prevalent in the children of Israel when they came out of Egypt. We need to appreciate that what God said at Sinai is equally relevant today.

75:10 - The use of the word 'horn' in this context is quite common in scripture, but has fallen completely out of use in modern times (at least in English). It is the normal word for a horn - either an animal's horn or one that you blow to make a sound. It seems, by its usage to refer to a person's (or nation's) well-being, maybe their self-confidence. Here are some passages to consider. Jer 48:25, Zech 1:20-21, Psa 89:17, 92:10, 148:14, Luke 1:69

76 v.2 - When we read passages like this our minds go to Melchizedek and the priesthood to which Jesus belonged and to which we aspire. These passages will be helpful in consolidating the point made here: Gen.14:18, Heb.7:1-2, Psa.132:13-14, 2Chr.6:6. Isa.12:6

75 v.6 Respect of persons often has as its motivation self advancement. Here the Psalmist shows that it is God who blesses. We must be careful to think about how we respond to others and to appreciate that God is in control in our lives.

76 v.12 Whilst we recognise that 'the most high ruleth in the kingdom of Men' Daniel 4:17 it is worth noting that this teaching is found elsewhere in Scripture.

75:7 In telling us that God 'putteth down one and setteth up another' The Psalmist is stating what God himself says (Daniel 2:21)

76:1 We are so used to talking of Judah - the two tribes and Israel - the ten tribes - that we pass over this distinction in the Psalm without thinking that the Psalm was written before the division! But actually the split was already appearing before David was on the throne in Jerusalem. (1 Samuel 11:8, 17:52 18:16,)

75:10 Whilst in the Psalm David has been stressing that promotion and judgement is from God he now says that he will ‘cut off’ the wicked. So David must have seen that he was doing the work for God.

Psa 76 - The way in which this Psalm speaks of the majesty of God and the way that both Israel and Judah worship and know God indicates that the Psalm speaks of the kingdom when Christ will reign from Jerusalem.

Psalm 75   A song which expresses thanks for God's Power and Authority in the earth. Confidence is expressed in God's Judgement to come.

Psalm 76  This song extols the strength of Israel's God. It speaks of a time when God will be feared among all nations.

The word congregation (75:2) is from the Hebrew word mo'ed which we saw translated yesterday as synagogues (74:8).
 
75:8 The cup of mixed (spiced) wine given by Yahweh is a figure of retribution meted out to the wicked (cf. Jer 25:15-16).

It is interesting to note that mixed (spiced) wine was refused by Christ on the cross (Mark 15:23).  Did He refuse this symbolic cup of wrath as a sign of His Father's acceptance?

Psa 76:2 is a useful verse to tell us without doubt that Salem is the same as Zion, or Jerusalem. This is useful in Gen 14:18 where Melchizedek is called King of Salem. It leaves us in no doubt that he was therefore a very early king of Jerusalem.

75:2  Although this comes over as the words of the Psalmist himself, the presence of the word 'Selah' at the end of v.3 indicates that these are words worthy of great meditation.  I suggest therefore that the Psalmist is quoting something that God has already said about Himself.  Oh to be part of that congregation that God will receive.

75:8      The cup which God holds contains both blessing and cursings. Blessings for the faithful and cursings – the dregs – for the wicked.

76:6     The destruction of Egypt’s army in the Red Sea – Exo 15:1,21 –was an example of what the Psalmist is speaking of.

76:7 God is to be feared because He is able to deliver His people and destroy His enemies. This is the point that the Psalmist is making having spoken of the demise of Egypt in the sea in the previous verse.

76:11 ‘Vow and pay’ – how easy it is to make promises and then not keep them. Solomon has instructive words to say on this point in Ecc 5:2-4

75:4,5 The horn (Hebrew keren) is a symbol of strength, power and glory. But, the phrase to lift up the horn means to act in pride (Zech 1:12).

75:5 The ‘horn’ is often used to speak of individuals. Clearly here is speaks of their own opinion of their status. The phrase ‘speak not with a stiff neck’ confirms this.

76:10 The Psalmist is saying that God will not execute His full anger – He will be restrained. An example of similar language can be found in 2Chron 12:7

75:2      The Psalmist is here speaking of the position of the king as judge.  He received the people to hear their problems.  Here, by contrast to Absalom who sought to turn the hearts of the people from David - 2Sam 15:6  -  , the Psalmist will give upright judgment even though the judgment may not be popular.  We need to take care that any judgment we give pleases God and not necessarily men.

Instilling fear on the nations

Psalm 76 is about Gods deliverance of Israel from Egypt by destroying Pharaohs army. How many references to Exodus can you find?

Now read Exo 15:11-17 and Psa 76:7-8, 11-12. Moses tells us that the reason God made such a spectacle of destroying Egypt's army, is that it paved the way for their safe entry into the land of promise. The other nations would be so scared of the God they had heard about, that they would be unable to fight His people. The Psalmist, in retrospect, confirms that this was in fact the case.

76:4-5   Man in his pride sees himself as invincible. However when God rises to action man and his weapons of war are of no consequence. Scripture abounds with examples of man’s weaponry being of no consequence when God rises to the battle. For example Great hail from heaven in the days of Barak – Judg 5:20-21 - the lengthening of a day – Josh 10:13-14 – or one angel against an army in the destruction of the Assyrian army in the days of Hezekiah – 2Kin 19:35  Modern weaponry is more susceptible to being rendered ineffective by the weather than previous weaponry.  The more sophisticated man is the more exposed he seems to be to God’s intervention!

Psa 75:2 - "When I shall receive the congregation (<4150> can mean "an appointment, a set time, an assembly, etc."), I will judge uprightly" (Christ establishes the kingdom and judges on God's behalf - Matt 24:30-31;John 5:21-22;1Cor 15:22-28).

Psa 75:3 - "I bear up the pillars of it" (Rev 3:12;Gal 2:9;1Sam 2:8).

Psa 75:7 - "God is the judge: he putteth down one, and setteth up another" (Matt 25:31-46;1Sam 2:6-7;Dan 4:17).

Psa 75:9 - "I will declare forever" (does this suggest the immortality of Christ?).

Psa 75:10 - "the horns of the righteous shall be exalted" (1Sam 2:10;Rev 2:26;Gal 3:26-29).

Psa 76:2 - "Salem"<8004>, "tabernacle" (<5520> an uncommon word for "tabernacle"), "Zion" (<6726> according to some sources it means "parched place"); Christ will be the new victorious priest-king bringing peace to Jerusalem (Heb 7:1-22).

Psa 76:3 - no more weapons or war (Isa 2:1-4).

Psa 76:9 - "God arose to judgment, to save all the meek of the earth" (Matt 5:5).

76:11  The nations surrounding Israel will bring presents when Jesus sits on the throne of David. We find the same idea in Psa 72:10

STORIES AND THANKS

Occasionally someone does, but most don't. Sometime I feel as if it would be the thing that picks me up from spiritual low times, but we rarely hear it.

Asaph began Psalm 75 by saying, "We give thanks to you, O God, we give thanks, for your name is near; men tell of all your wonderful deeds." (Psa 75:1) Maybe it is because radio, television and the internet have replaced the art of storytelling that there is a dearth of men telling of God's wonderful deeds. Perhaps it is just not in fashion at the moment. And it also seems to be less and less that we hear people giving thanks to God in a heartfelt way.

By sharing your thankfulness for the way God has worked in your life, along with the specific examples of what he has done for you, could be the boost I or anyone else need to keep their faith strong. So let's break the trend, and instead of meaningless discussion about the weather, or negative thoughts about other people, let's tell one another of our thankfulness for the way God has worked in our lives. He is an awesome God. Let's share with others what he has done for us.

76:2    Having been told that God’s dwelling place is in Zion we might safely conclude that this Psalm  was written after the events recorded in 2Sam 6. 

75:6-7    In verse :2 the Psalmist talks about judging righteously. Now we see that the judgment is according to God’s laws, not man's.

76:11   In Psa 68:29 we see the promise of kings bringing presents to Jesus as this is the fulfilment of this Psalm – the time of the kingdom of God.

Psalm 75

In v8 we're told that God will pour out a cup of dregs. This same symbolism of a cup of dregs is recorded in Isaiah 51:17, speaking of God's judgments on Jerusalem, and also in Isa 51:22-23 where it speaks of God's judgment on those that afflict His people. Which of these two cups do you think this Psalm is talking about?

75 Title The word translated “Neginoth” <5058>, is elsewhere translated differently. It seems that it relates to music because we see it as “music” – Lam 5:13 and “stringed instruments” – Hab 3:19.

76Title. 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.

HISTORY REPEATS

As I read through Psalm 76, I pictured Jerusalem in the days of Hezekiah, surrounded by Sennacherib's army. Everyone inside the sieged city of Jerusalem was living in fear because of the huge and powerful army outside the walls. But when they prayed to God, an angel of the LORD destroyed the whole army in one night. (2Kin 19:35).

In his psalm, Asaph described it this way: "Valiant men lie plundered, they sleep their last sleep; not one of the warriors can lift his hands. At your rebuke, O God of Jacob, both horse and chariot lie still." (Psa 76:5-6).

This event was just a foretaste of the big event to come. Another time is coming when all nations will gather against Jerusalem for battle. That will also be a very scary time, and not just for those in Jerusalem, but for the whole world. At that time history will repeat itself. "Then the LORD will go out and fight against those nations as he fights on the day of battle." (Zech 14:3).

So when it happens, remember that it has happened before, and be prepared to see God's hand ready to save.
 

76:11 The call to pay one’s vows is something that is developed again – Ecc 5:4-6

76:3      Here we have a description of the taking of the stronghold of Zion from the Jebusites – 2Sam 5:7

76:1  God was known in Judah. If the nation were faithful then the nations around would have recognised that Yahweh was with His people. Can the same be said of us? Do those around recognise that our Father is worshipped and respected by us?

76:9 An example of the way in which God saved the “meek” is seen in the way that Yahweh defended Moses against the accusations of Aaron and Miriam – Num 12:3-4

76:3 It was David that “took the stronghold of Zion” (2Sam 5:7) through the valour of Joab (1Chron 11:6) however David ascribes the victory to God. Individuals in Corinth (1 Corinthians 4:7) thought highly of themselves and had to be instructed of their status. Against the background of the greatness and majesty of God we are of little power. And yet He has stooped to offer us salvation. What an honour!

76:2 Unless the Psalm has an historical detail in its title it is usually very difficult to place a Psalm in an historical setting. Whilst the same is true of this Psalm we note that God’s dwelling place was Zion which was only true after David had put the ark of the covenant in the tent that he had pitched for it in the city.

76:1-2 Whilst this Psalm, like many others, is difficult to place in its historical setting the way God’s involvement with Zion and His tabernacle there leads to the conclusion that probably this Psalm was written after David had taken the ark to Zion as spoken of in 2Sam 6.

v. 23-25 - There are a few other occasions that suggest that seeing the light is a two stage process. This makes for an interesting theory, I feel. Just as the New Covenant follows the old, the baptism by Spirit follows the baptism by water, the crossing of the Jordan into the promised land followed the crossing of the Red Sea into the wilderness. Consider Judges 9:36, Isa.29:18 - note obscurity first and then darkness, as if the eyesight improves with time. Isa. 32:3, 1Cor.13:9-12.

v.3 One wonders how long we would be willing to go without food to listen to good exposition of the Word.
v.8 the baskets were large enough for a man to fit in because it is the same word used to speak of the basket in which Paul was let down the wall at Damascus. Acts 9:25
v.11 The request for a 'sign' from Jesus was a repeated feature of those who opposed Jesus. As if they were not willing to accept that the healings that Jesus did were real proof of his claims. Matthew 12:38 16:1 Luke 11:16 John 2:18 6:30
v.13 I doubt that Jesus had gone over to Dalmanutha just to tell the Pharisees that he was not going to give them a sign. That Jesus 'sighed deeply in his spirit' highlights utter frustration, I suggest. I suspect that Jesus did not stay and preach in Dalmanutha because the response, tainted by the Pharisees, was so opposed to his message. We can learn from this. It only takes a few dissenting or apathetic voices to dampen the hearts of the enthusiastic. We must take care that we are not one of those dissenting voices.

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

:22 We may have noticed that Mark often tells us where Jesus went. There is value in just mapping these locations on a map so that we can see the extent of Jesus' travels and where he spent most of his time.

GAIN THE WHOLE WORLD

"What good is it for a man to gain the whole world, yet forfeit his own soul? Or what can a man give in exchange for his soul?" (Mark 8 v 36 - 37) The answer to these questions will point us to the answer to life.

With so many people searching for fulfilment in any way they can, they devote themselves to getting the most out of life. But in this search they either miss or avoid what they are really looking for. Riches, possessions, fitness, power, fame, good looks or lifestyle will not get us anywhere toward eternal life. On the contrary, many of these will hinder us from gaining eternal life. And there is nothing we can pay to keep our souls, when we have gained all we can in worldly ways. God is not interested in our riches, fame or fortune. But by focusing our search for fulfilment and life on God, we will gain them both - fulfilment and life. In giving our lives to God, we get to keep them.

When Jesus returns we will all be judged. If we have given ourselves to worldly riches, because that is what we have desired, that is the only reward we will have had. On the other hand, if we have given our lives to God - even though we may have lost everything for him, we will be rewarded with eternal life, peace and prosperity for ever. It is no use gaining the world and yet forfeiting your soul, and there is nothing we can give in exchange for our souls. The best we can do is to give God our life.

8:17-18, 21 In speaking to the disciples about their lack of understanding Jesus is quoting Isa 6:10. He has already used this area of Isaiah Mark 4:12 when speaking about parables. So there is a link between not understanding parables and missing the point about miracles.

Mark 8:22-26  Only Mark records this miracle. It took place at Bethsaida. A blind man was brought to Jesus, with the request that he be healed. After Jesus for the first time laid His hands on him the handicapped individual saw "men as trees walking." After He again laid His hands on the man's eyes, his sight was fully restored.  Among the detailed restoration of sight narratives not two are alike, showing that God's love touches people individually.

Jesus' healing of the blind man is curious (v.22-25).

Jesus had healed people by touching or just by pronouncement, in either proximity to or at a distance from the recipient.  And healing had been precise and complete.
This example looks like a bungling attempt and yet we know that could not be.  And so, what could it all mean.

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

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

But why two attempts before He got it right?

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

V.3 It is difficult for us today, to be able to relate to the fact that this multitude of people (4000) have followed the Lord for three days and have not eaten. We do well to ask ourselves, under the same circumstances would have we remained with Christ for a similar length of time with out providing the natural man some food?

v.2 - How often we find ourselves with 3 days being mentioned.  Here the people would be very hungry.  Let us remember that this is because they had given up food (amongst other things) for 3 days that they might follow this great teacher.  I really feel we have to ask ourselves whether we would have been willing to do that? Those that were received miraculous food, as we see here, and so do we if we also follow.

GOD PROVIDES
 
Jesus taught his disciples that if they trusted in God and lived for him, he would supply their needs and they would not have to worry about anything anyone else worries about. He said, "But seek first his [God's] kingdom and his righteousness, and all these things [food, drink and clothing] will be given to you as well." (Matt 6:33)
 
Now, through his ministry, Jesus had graphically illustrated God's provision for his people when they sought for him. Two times, when thousands of people had come to Jesus to hear the word of God, and had stayed late without thought for their need for food, the food had been supplied by God. With only a few loaves of bread and a few small fish, multitudes of people had been fed.
 
So on the boat when Jesus warned the disciples to "watch out for the yeast of the Pharisees and that of Herod," (Mark 8:15) and the disciples thought he was getting at them because they had forgotten to take bread, Jesus appears to get a bit frustrated. He asked, "Do you still not see or understand?" (v.17,21) He went on to remind them of God's provision in the feeding of the five thousand and four thousand. God provides for those who put him first. If we put him above our own needs, he will provide and make up the shortfall. What an amazing promise! Do we see and understand?

8:12      The people wanted a sign, they were not happy with the evidence of their own eyes. The things we see - for example the existence of the nation of Israel - is something we might take for granted and yet this is a most powerful evidence that God is at work. What other sign do we need?

V.38 To be ashamed of Jesus means to be so proud that one wants to have nothing to do with him. We are reminded of Heb 2:11 He is not ashamed (to proud) to them brothers Jesus knew that many were in that sense ashamed of him and his teachings hence, he speaks of this sinful and adulterous generation.

Jesus went to the area of Caesarea Philippi. This was the most northerly point of His journeyings, and here, in Gentile territory He asked His disciples who people were saying He was (Mark 8:27-33). “But whom say ye that I am?” he then asked them, and Peter pronounced the wonderful statement of faith that Matthew tells us Jesus said was of God, and not of men (Matt 16:17-19). Peter became one of the prophets whose words were inspired by God (Mark 8:28).  But all human people are subject to sin and indiscretions.  Peter tried to say that surely Jesus did not have to suffer and die before He was glorified. This didn’t help Jesus at all, and despite Peter’s earlier pronouncement, he was rebuked. With disciples like this, Jesus would find His sacrifice even harder to bear, and so Peter was an adversary to Jesus at this time, and was told to walk behind Him and not along side.

8:2 In telling the disciples that he had compassion on the people and would not send them away hungry Jesus was ‘proving’ them as he had asked Philip a similar question - John 6:5-6 - at the time of the feeding of the 5,000. On neither occasion did the disciples rise to the occasion. They could not see beyond the physical to the spiritual. How often do we struggle with a difficulty because we cannot see a spiritual dimension?

Mark 8:4 - Even here Jesus did not choose to turn stones into bread.  There seems to be a great significance in multiplying existing bread.

8:4     In feeding the multitudes in ‘the wilderness’ Jesus fulfilled Psa 23:5.

Bread is symbolic of Jesus (John 6:33).  Just as bread gives life to the body, Jesus gives eternal life to those who are His (John 6:35).  Seven loaves fed 4000+ people.  That is a miracle in itself.  But, seven baskets of leftovers were also collected - another miracle.  By the way, these were large baskets (Gr. spuris), the same type in which Paul escaped (Acts 9:25).  And so, from the original seven loaves, a great amount of bread had accrued.  This episode is telling us that from Jesus Himself would grow an enormous quantity of believers from all nations who hear and believe the gospel (Matt 28:19, Rev 5:9).  Jesus predicted this growth in His parable of the mustard seed (Matt 13:31,32).

8:2 Jesus’ ‘compassion’ for the people marks him out as being of the quality required of the priest – Heb 5:2 – Jesus saw a need and it moved him. How do we fare on this point? Do we see the need of our brethren and sisters and others and automatically seek to meet them?

Do you see?

By asking them "do you not see?" and "do you not hear?" even though they had eyes and ears, Jesus was leading them to understand that they needed something more than physical sight and hearing. By healing a deaf man (7:32-35) and a blind man (8:22-25) he was showing them that he could provide what they still lacked.

None of use can see or hear unless it is given us to do so. This is confirmed in John 15:3-7. Remember the fruit relates to the fruit from the parable in Mark 4 i.e. understanding the words of Jesus. Notice the context is his spoken word (John 15:3) but that it will not help them unless they remain in Jesus (John 15:4) for without him they can do nothing (John 15:5). So the lesson for us is that we should always pray for understanding, having already listened to the word, and it will be given (John 15:7).

8:4 The response of the disciples here is rather like that of Moses – Num 11:22 – when God says He will feed Israel with meat in the wilderness.

8:1   In talking to the disciples about the people having nothing to eat Jesus is involving his disciples in the decision making – even though they did not have a solution they had to think about the situation.

Summary of Chapter

8:1-9         Feeding the 4,000

8:10          Depart by ship to Dalmanutha

8:11-12     Pharisees seek for a sign, Jesus responds

8:13-21     Jesus and disciples depart to the other side (of the Sea of Galilee). Jesus warns in parable  about leaven of Pharisees

8:22-26     In Bethsaida Jesus heals a blind man telling him not to tell anyone what had been done to him

8:27-33     In Caesarea Philippi Jesus asks disciples who they think he is. Peter says “thou art the Christ” Jesus then tells the disciples he must suffer, be killed and rise again but that they should tell  no one.

8:34-38     Jesus calls people together telling them to take up their cross.

8:5     In asking the disciples how much food they had Jesus is trying to get them to appreciate that they cannot solve the problem but that they should trust that God can through Jesus.

Mark 8:15; Matt 16:6,12; Luke 12:1

In these passages, Jesus warned us to beware of the leaven of the Pharisees, Sadducees, and of Herod. The Parable of the Leaven teaches that the mixing of false doctrine with the doctrine of Christ will eventually lead to total apostasy and corruption because leaven penetrates and is diffusive. Christ warned, “Take heed and beware of the leaven of the Pharisees and of the Sadducees...”  “Take heed, beware of the leaven of the Pharisees, and of the leaven of Herod.”  Leaven is a symbol of sin and speaks of that which puffs up and of corruption. Leaven works stealthily, completely undetected at first, and works best in lukewarm conditions.

The Pharisees believed the Scriptures, but did not obey it, they had religion, they had laws, they crossed their t’s and dotted their i’s, outwardly they appeared very righteous, they had a good head knowledge, but their hearts were full of sin. They put on a façade of holiness so the people would look up to them and be impressed. They were hypocrites. They split hairs and argued over minor doctrinal issues. The leaven of the Pharisees was the loveless leaven of Legalism (cf. Matt 23:29-33).

The Sadducees did not know the Scriptures or the power of God, and greatly erred in their teachings (Matt 22:29). They may be equated with the Theologians. The word theology comes from two Greek words, Theos, God, and logos, words. It literally translates God words. The Sadducees knew neither the word nor the power or character of God. They were like the cereal, Grape Nuts – neither grapes nor nuts! Their faith in science was placed above God. They were a group of intellectuals who discounted the supernatural aspects of the things taught in the Bible, and developed an entire doctrinal system to explain them away! The leaven of the Sadducees was Liberalism, and the liberal ‘Christianity’ we see today has been aided by Biblical criticism robbing the text of its authority and power.

Christ said that we are to have “salt” in ourselves. Salt prevents corruption and decay and is the antithesis of fermentation and putrefaction of leaven. But, if the salt lost its savour, it was good for nothing (Mark 9:50).

Herod was the tetrarch of Galilee. His character was fermentative and destructive in nature. Herod broke marriages, was covetous, deceitful, dishonest, hateful, lacked morals, malicious, murderously cruel, politically crafty, sly, vain and vengeful. Herod loved popularity along both political and social lines. He championed licentiousness and worldliness. The leaven of Herod was Secularism.  Secularism champions human rights above religious demands. It does not seek to challenge the tenets of any particular religion or belief, and does not seek to impose it on anyone. It is politically correct. Public opinion is placed on a higher plane than the will of God. It is interesting to note that the verses recording the death of Herod is immediately followed by “... the word of God grew and multiplied” (Acts 12:18-24).

In view of the warnings of the three types of leaven: Legalism, Liberalism, and Secularism, let us be vigilant and alert. Let us prayerfully examine ourselves that we may ever live to please God first. Our lives will be a lot better by having a clear conscience, by having a strong faith, by seizing every opportunity to correct sin through a clear understanding of Truth, to have the moral courage to do what is right, and to face all the problems of human experience with love for God and fellow man.

7:8  The risk, especially when we look at the way different denominations around us work, is that we can follow their ways unquestioningly.  In so doing we, by mimicking their non-Scriptural activities can be doing just as the Jews did. We can lay aside God’s teaching in favour of something we might think is more appealing. We must always measure our proposed activities against Scripture. 

8:10  It may be that the “straightway” entering into the ship was for a similar reason Jesus sent the disciples away quickly after the feeding of the 5.000 – John 6:15. Namely that he realised the people were carried away with enthusiasm because of his actions. 

8:21  When Jesus questions the disciples “do ye not understand” he is drawing attention to Isa 61:10 where the prophet is speaking of a nation who would not listen to God’s word. Clearly the disciples had not learnt the lesson of the feeding of the 5,000 and 4,000. How often do we read scripture and not see the principles we are being taught?

8:2    Even though Jesus knew that many people followed him just for the food that he would give them – John 6:26 – he still had compassion on them. We should not only care for those who correctly understand what God is doing but should care for all men.

8:38  Jesus had told his disciples that he was going to die. Peter’s response prompted Jesus warning about being ashamed of him. One wonders if these words of Jesus came to Peter’s mind after he had denied Jesus three times at the time of Jesus’ trial.

8:38  Taking up the cross is self denial for Christ and his gospel . Nothing more, nothing less.

8:15 in linking “leaven” with “doctrine” we see a characteristic which Paul also used – 1Cor 5:5-6

8:34-37 We in the western world live in a society which teaches us that we are in control of our own destiny. To this end we are encouraged to strive for the best that this world can offer. However this is exactly the opposite of what Jesus teaches. We must take great care that we are not caught up in the humanistic thinking of man and, rather, place our confidence in Him.

8:8 The number seven is used of the nations in the land: “seven nations” (Deut. 7:1; Acts 13:19). In relevant contexts, therefore, the number seven can relate to Gentiles. Previously, in Mark 7:28, the Syrophenician woman speaks of Gentiles eating crumbs of bread. Given this, the bread in the seven baskets represents converted Gentiles and these baskets represent the nations out of which they are called.

THANKFULNESS PRECEDES MIRACLES

If you had four thousand hungry people to feed, I expect you would want a truck or some other utility vehicle full of food to come along to be able to feed at least some of them.

To make a small meal of spaghetti bolognese to feed four thousand people you would need 400kg of pasta, 4000 litres of boiling water, 1000kg of meat and 1500 tomatoes. And that might just give everyone a taste!

So when Jesus asked, "How many loaves do you have?" (Mark 8:5), and he was told, "Seven," you could see it wasn't going to go far. But notice what Jesus did. He gave thanks. He gave thanks for the seven loaves they already had. "They had a few small fish as well; he gave thanks for them also and told the disciples to distribute them." (v.7).

It wasn't much, but Jesus gave thanks for what he had. Then he shared it. And that's when the miracle happened. Four thousand men were fed with the miracle that came from the seven loaves and few small fish.

Never underestimate the resources that God has given you. Give thanks for what you have, even though it may seem like it is well short of what is needed. Giving thanks precedes the miracle. When we give heartfelt thanks for what God has given us, he can make it grow.

8:16 Given that we have already got Jesus’ explanation we might wonder as to why the disciples did not understand. We should try and put ourselves in the situation that the disciples were in. Would we easily equate leaven with teaching? I suggest not.

8:33 Peter was an adversary – for that is what Satan means – because Peter’s words raised a temptation in Jesus’ mind. The temptation to take the crown without the suffering. In this it is the temptation in the wilderness to take all the kingdoms of the world now – Matt 4:8-9. Jesus’ temptations did not end at the end of his 40 days in the wilderness. They continued right through his life,

8:29-31  Even though peter recognised Jesus as the Jewish Messiah it is clear that he still did not understand that Jesus ad to die and be raised form the dead. So there would be little value in Peter telling people that Jesus was in deed Messiah as he still had a limited understanding of what Messiah was going to do.

Mark 8:17,18

“… have ye your heart yet hardened?”