Comments for February 13

23 v.3 - Neither shalt thou countenance a poor man in his cause. These seem strange words. What do they mean? Three Hebrew words are attributed by Strong to this verse - 01921 hadar, (translated countenance) which means 'to honour, to adorn, to glorify, to be high' - 01800 dal, (translated poor) which means 'low, poor, weak, thin' - and 07379 riyb (translated cause), which means 'strife, controversy, dispute'. So maybe the verse could read along these lines - Neither shalt thou glory over a poor man in his strife - make sure that you give attention to changing his plight. Ps.82:3, Jas.3:17

v.13 - The word here translated 'circumspect' carries with it not the meaning that we would place on it today, but the deeper meaning of being watchful and heeding the word. Deut.4:9,15, Josh.22:5, 23:11

v.1-3 develops the implications of personal ownership of one's actions. Whilst it might be possible to find someone to provide a false alibi so that one could not be accused of a particular action such an action is clearly wrong.
These ideas are developed with a fuller application to the day to day events of life when Moses speaks of :8 taking a bribe.

23:10-11 Here, like the provision for the slave (Chapter 21) is another aspect of the year of release which is developed in Deut 15.

23:4-5 Whilst it may be easy to be helpful to those who we are ‘friends’ with the requirements of God go further. We must be helpful without being a respecter of persons. God sends His rain on the just and unjust (Matt 5:45)

Exo 23:25 If Israel kept God’s law then sickness would be removed from them.  This was the promise if they did not worship other gods. Sadly, we never read of this blessing happening.

Exo 23:14-17  When compared with Lev 23 we see that the chapter in Leviticus provides us with greater detail of the feast days. Even though there are seven feasts listed in Leviticus, the principle of keeping a feast three times a year has not changed.

The idea of ridding the Land of undesirable residents would take some time.  The practical reason is stated (vs.29,30).

But having these ungodly forces in one's presence for a period of time would demand faith not to be influenced by them.

We are in a similar position, being surrounded by forces which attempt to pull us away from the Truth.  Let us hope that we are more successful that the Israelites in keeping the enemy at bay.

Aramaic version of Exo 23:3 has "Neither shall you be partial to a poor man in his lawsuit."  In other words, just because he is poor, don't favour him over what is right.

V.19 "Thou shalt not seethe a kid in his mother's milk"  This is a prohibition against imitating the superstitious rites of the idolaters in Egypt, who, at the end of harvest, seethed a kid in its mother's milk and sprinkled the broth as a magical charm on their gardens and fields, to render them more productive the following season. 

v.1 - We will all attest to this being a very hard rule to keep.  Let us make a special effort to make our reports honest and true, and cease all secrecy and devious thinking and speaking, of which we are full.

23:20-23 - here we have the concept of God manifestation. In this case God's name is in an angel. No one can see God and live 1Tim 6:16. We have some examples of God manifestation in Exo 3:1-6; 13:21-22; 19:11; 33:11; Acts 7:30,35,38,53; Gal 3:19. Christ, an example of God manifestation (Isa 9:6-7), who many saw, is the mediator between God and man 1Tim 2:5.

23:12   Notice that the Sabbath was for the benefit of the stranger as well as the Jew.

V.14 It would appear that once a year is a symbol of ones life. God required the keeping of these services and sacrifices every year. In a similar way we know that there are in our life services and sacrifices that we must recognize are acceptable to our Maker.

Thou shalt not seethe a kid in his mother's milk (v.19) was an injunction to the Israelites because it was an unacceptable Egyptian practice.  The Egyptians would take the product and sprinkle it over their gardens and fields.  This was done in the belief that it would increase fertility.  Also, it was a Canaanite practice involving magical spells. This could pose a more immediate, potential influence to the Israelites in the Land.  The practice was borne of magic and idolatry and, therefore, not acceptable to the God of Israel. 

23:2,7 Pilate's actions went against these injunctions, as did those of the Jewish leaders.

Hornet(s) is/are only mentioned three times in the Bible. They describe divine instruments of judgment. The hornets mentioned in v.28 could be reference to the Egyptians who regularly raided the peoples of Canaan.  But, it could also refer to the insect, when in sufficient numbers, could easily defeat an army by their vicious stings (see also Deut 7:20 & Josh 24:12). Notice in the Josh reference that the use of arms were not necessary by the Israelites.  This would tend to the belief that the insects were in play.

23:2  It is all too easy to be swept along by the crowd. We might hear an accusation and because it is being made by a number of people be willing to simply accept it. This verse warns Israel against such a way of behaving and also instructs us also.

23:1    Here Moses, by the Holy Spirit, is counselling against listening to gossip. ‘raise’ is in the RV ‘take up’ – someone may say something and we are taught that we should ignore false reports. However the flesh likes to hang on every juicy word of such accusations.

23:20 We readily understand that God provided Israel with care in the wilderness and led them to the land of promise. Here we learn it was at the hand of the angel especially appointed to the task. If only we could be as confident that God’s angel is involved in our lives!

Vs.3,6 Justice should be dispensed regardless of a person's personal disposition.  Today, justice is perverted by inappropriate extenuating circumstances.

V32-33 thou shalt make no covenant <01285> with them. They shall not dwell in thy land: lest they make thee sin against me.

When in the land Joshua and the men of Israel were deceived by the Gibeonites to make a league <01285> with them, to let them live. The men asked not at the mouth of the LORD and as a result they dwelt among them Josh 9:14-16. We must be on our guard constantly against the wiles of the devil. We must be wise as serpents Matt 10:16 so we are not beguiled into sin.

23:25 Israel suffered sicknesses throughout their history. In the times of Jesus he performed miracles healing the sick. So the miracles are a fulfilment of this promise because God took away their sicknesses in the days of Jesus. As such that was a foretaste of the kingdom of God.

Note in v25 that God promised to take sickness away from Israel. So when Jesus came to Israel and found multitudes of sick, it's pretty clear this passage is being alluded to.

23:14 The statement made here at Sinai that the three feasts were to be kept is re stated to the generation who were go cross Jordan in the land of Canaan – Deut 16:16.

Balance

Have you noticed the balanced teaching in this law?

v3 don't show favouritism to a poor mans case, contrast v6 don't pervert the justice of the poor.

v11 give the beasts of the field some food. v29 don't let them become too numerous.

v4 someone you hate. v5 someone who hates you.

23:9   One might have thought that the period in Egypt was just a difficult time for Israel. However God now uses their experience as a means of instructing them how they should treat others.  Does our life’s experience help us to understand others?

Exo 23:19

“…Thou shalt not seethe a kid in his mother’s milk.

Parallel passages may be read in Exo 34:26 and Deut 14:21. Translated verbatim from the Hebrew it reads thus: "You shall not boil a kid in the milk of its mother,” showing the direct relationship between the kid and its mother - not just any mother.
It was customary among the surrounding nations to boil goats in its mother’s milk. Boiling a kid in its mother’s milk was a common Canaanite ritual involving magical spells. This command was given because of pagan worship practices, which Israel was prohibited from adopting (Deut 12:28-32). It went deeper than just cruelty. Seething, or boiling a kid in its mother’s milk was a symbol of corruption and evil (cf Matt 16:6), and was clearly given in the context of God’s annual Feast of Unleavened Bread.

Scripture itself does not prohibit the consumption of meat and milk together per se, though Orthodox Jews to this day still observe the practice citing this passage of Scripture. We read in Gen 18:8 that Abraham served his three guests (angels), “butter, and milk, and the calf which he had dressed, and set it before them…” The angels did not reveal to him any such prohibition because it simply did not exist.

Exo 23:20-31 -  Seven times the Lord promises Israel He will go before them to prepare the way and bring them to the promised land.

Seven times the Lord makes positive promises as to what the Angel will do.  There is an eight reference, the only one that is expressed in the negative (Exo 23:29) but in this the Lord makes provision for Israel to take over and manage the land in an orderly way.  Therefore the He would not drive the nations out too quickly.

Jesus, the Prophet like unto Moses (Deut 18:18) “went before” his disciples (Mark 10:32) to prepare the way for the salvation of his faithful followers.  The disciples followed Jesus "in the way" and “were afraid” of what would happen in Jerusalem.  Israel were “sore afraid” (Exo 14:10) of what would happen to them as Moses let them towards the promised land. The Master took his disciples aside to explain and to build them up for the ordeal that was ahead. Similarly, Moses strengthened Israel assuring them that they would not see the Egyptians again (Exo 14:13-15). 

23:20  In telling Israel that He had sent an angel to care for them we see an idea which Jesus echoes in Rev 12:6 where God had “prepared” a place for those who are delivered.

 Exo 23:28.

Was the hornet that God would send into the land of Canaan to help drive out some of its occupants the literal wasp-like creature? Or was it a symbol of something else, and, if so, what did it symbolize?

There are 2 other Old Testament references to the hornet, and each one has to do with what God used to reduce the population of Canaan in anticipation of the Jews entering the land. They are:

Deut. 7:20 - "Moreover the LORD your God will send the hornet among them until even the survivors who hide from you have perished."

Josh. 24:12 - "I sent the hornet ahead of you, which drove them out before you - also the two Amorite kings. You did not do it with your own sword and bow."

Note on this last one that the sending of the "hornet" is paired with the invasions of the 2 kings of the Amorites. So it would appear that the hornet may have been the symbol of certain armies.

According to what I have read in several places, this creature was well known at the time to be a symbol of the power of the Pharaohs, who had made it a practice to regularly raid the land of Canaan. There is also apparently some good archaeological evidence supporting this conclusion.

One other reference tying similar flying creatures to invading armies is Isa. 7:17-20 -

v. 17 - The LORD will bring on you and on your people and on the house of your father a time unlike any since Ephraim broke away from Judah - he will bring the king of Assyria.

v. 18 - In that day the LORD will whistle for flies from the distant streams of Egypt and for bees from the land of Assyria.

v. 19 - They will all come and settle in the steep ravines and in the crevices in the rocks, on all the thornbushes and at all the water holes.

v. 20 - In that day the LORD will use a razor hired from beyond the River - the king of Assyria - to shave your head and the hair of your legs, and to take off your beards also.

Note in both v. 17 & 20 the reference to the king of Assyria (and presumably his armies) as the meaning of the symbol. So, though God can easily use flying creatures like hornets - or like gnats and flies as He did with a couple of the plagues on Egypt (see Exo 8:16-24) - it looks like it was understood to be a symbol for the armies of Egypt.

All of this was God's providence in preparing the way for his people to successfully conquer the land. But as we know from what is recorded in Joshua and Judges, as a whole they didn't completely remove the peoples, and that fact eventually came back to haunt them.

23:29-30    So Israel, even if blessed by God, were not to expect an immediate cleansing of the land of the former inhabitants. It was to be a gradual event. It would have been accomplished as Israel spread into the land. Otherwise the land would have become desolate and overrun by animals. 

23:6  A major problem we have is that we tend to respect persons. We often form judgments about a person just by looking at them and then form judgments very quickly. Such an approach is dangerous. Outward appearances can deceive. This is what the Law of Moses is warning against when speaking of wresting the judgment of the poor.

Exo 23:3,6,9,11,12 - God showing how we are to care for the most vulnerable (including animals).

Exo 23:14-16 - three feasts a year were to be celebrated:

1. Feast of Unleaven Bread or Passover (Exo 12:1-20,43-50;Exo 13:3-16;Exo 34:18-20;Lev 23:4-14)

2. Feast of the Firstfruits of Harvest or the Feast of Weeks or the Feast of Pentecost (Exo 34:22;Lev 23:15-21)

3. Feast of Ingathering or Feast of Tabernacles (Lev 23:34-36,39-43)

23:3  The way in which a poor man is to be treated is one of a number of indications in the Law of Moses that God will not accept those who are respecters of persons – neither should we  - James 2:1,9

23:2   The Pharisee, Saul, did just this – Acts 8:1 – when he agreed to the killing of Stephen thus violating the very Law of Moses which he sought to uphold.

23:4-5 It may be – it should be – our desire to be reconciled to those with whom we are at variance. However simply going up to someone and saying “sorry” is extremely hard. So if an opportunity to help arises then a common task arises that allows for a situation where differences can be discussed in a more casual way whilst the common task is being undertake.

23:7 The requirement here to use integrity when dealing with matters is drawn on again – Prov 17:15

Exo 23:1-6 The LORD set standards of behaviour for Israel were to avoid the evils of unrighteous witness, not follow others to do evil, or to deal unjustly with the poor. The teaching of the Apostles of Jesus draws on these laws to help us understand how we should apply them in our lives today.

23:19   There are three places where the law said that a kid should not be seethed in its mother’s milk. Here Exo 34:26 and Deut 14:21.  The Law of Moses is opposing a Canaanite practice of doing just that and then burning the animal and spreading its ash as some sort of fertility offering that they might receive a good crop.

23:8 The law that a “gift” should not be taken lest judgment be clouded is a good guide. However it was flouted often in Israel. In fact on at least one occasion the judge asked for a “gift” – Mic 7:3.

22:2-3 One might think that God was indicating that night time burglary brought lesser punishment than day time burglary. Whilst the consequences regarding the death of the thief differ it should be appreciated that God was not sanctioning taking vengeance for either type of theft. Rather He is aware that in the dark of night and surprise actions might follow with unforeseen consequences which in the light of day would be seen as pre-mediated.

23:7 It is not unusual to get involved, almost by accident, in disputes or debates between others. However the counsel is clear. So it is essential that we evaluate the value of the comments of each party before even getting involved in the discussion. It is all too easy for us to just “jump in” with our own view without even establishing whether should or not.

23:3 Human nature is such that the underprivileged tend to suffer more than the privileged individual

We might feel the injustice when reflecting on others who re oppressed. However we m=need to be careful that the thinking of those we condemn intrudes into our way of thinking. Respect of persons is a disease of human nature which we share with all men and women.

23:5 The principle behind this command is seen again in Prov 24:17. The Law of Moses was designed to promote harmonious lives.

23:2 Being swept along by the emotion of the moment quite likely will involve us in some situation that, if we had thought about, we would not get involved with.

Consider the football crowd. A great number acre crying out. But how would they react if they were separated from the crowd and encouraged to cry out the same words when they were on their won?

Our decisions and judgments are to be right and true. There may be times that we need to metaphorically stand back from a situation to review all of the circumstances before acting.

v. 12 - How seriously do we take this concept of meditating? In the hopeless rat-race of our lives in which we are inextricably caught up, how do we find time to meditate on God's work and talk of his doings? It behoves to do so, so here are a few passages by way of encouragement in that direction - Ps.104:34, 143:5, 71:24, 105:2, Deut.6:7, Luke 24:14-21,

v.10-15 - Yet again we have a section of praise for God upon which we are invited to stop and think (selah). God's desire for our praise stems not from His need, but from His knowledge of our need to humble ourselves so that He might be able to cover our sin by His grace.

v.7-9 This doubting mind is typical of all men and women of God - save the Lord Jesus. However the antidote is clear. :10 teaches that remembering what God has done in the past will correct the unbalanced view.

:18 The Psalmist is describing what happened when the law was given at Sinai.

77:15 ‘redeemed thy people’ is quoted (Luke 1:68) Zacharias who was moved by the Holy Spirit so we can be sure that this Psalm speaks of Jesus work.

Psalm 77  This Psalm starts with an expression of concern, and is followed with the reasons to remain confident in God.

We, like the psalmist, have periods of doubt and despondency.  Like him, it is a useful exercise to reflect on the deeds and promises of the Lord to regain perspective and gain encouragement.

MAJOR DOUBT
 
Have you ever prayed to God for help - prayed in a desperate need - and wondered because it felt like God did not hear?  A multitude of questions go through our mind testing our faith.  Is he there?  Is he listening?  Is he real?  Is my faith unfounded?  Am I praying the right way?
 
The Psalmist had the same problem.  He says that he cried out to God, he sought the LORD, he stayed up all night praying, remembering and thinking about God and nothing seemed to happen.  Then the questions began to come.  Will the LORD reject for ever?  Has he forgotten his promises and will he not keep them?  Is he so angry that he cannot be compassionate?
 
These sort of doubts and questions afflict us all at some time or other.  They can sometimes make us feel like we have failed when we realise how much we have doubted.  But those same questions are also a great strengthener of our faith when we have overcome our doubt.  When our prayers are answered and the questions disappear we will discover that our faith has grown and strengthened beyond what we ever thought we could have.
 
Asaph's faith was increased when he looked back at the way God had worked in the lives of his people in the past.  Our faith can also be strengthened in the same way.  When we doubt let us meditate on the ways God has dealt with his people in the past and be encouraged by their examples to strengthen our faith.

The last verse, (Psa 77:20 gives a different view on what we have been reading.  One might have thought that the psalmist was in trouble, had turned to God, and was then caused to review the wonderful and strong works of God in the world.  The thunders proclaimed the glory of God.  But the last verse tells us that the Lord led Israel by the hand of Moses and Aaron.  So, are we to assume that David, or whoever it was who wrote this psalm, was thinking of Israel all the time?  The waters (Psa 77:16) then become the Red Sea.  How many other historical references are there?

v.5 - There is much to be gained from considering the history presented by scripture, as it shows us the way that God deals with mankind, and we see His good and His severity.  Such meditation is bound to be effective for the disciple.

77:12 The Psalmist teaches us that it is not good enough for us to just think about God. We have to teach others by speaking about Him also.

How to Meditate

Have you ever done your daily readings, closed the bible, and then realized, "I don't remember a thing I've read"?. The problem has more to do with the method we use of engaging God's Word than anything else.

James 1:25 - "But whoso looketh (meditates) into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed"

Reading is the exposure to Scripture, but meditation is the absorption of Scripture. And it's the absorption of Scripture that leads to the transformation of our lives.

If you allocate lets say 40 minutes each day to do the readings with your family, it's far better to read 1 chapter and remember more, than to race through all 3 readings for 40 minutes and remember nothing.

The goal is not just to "get through" a certain amount of pages, but to meet God and hear from him.

77:2-6The Psalmist is in despair because of affliction. However the antidote is to think about what God has done in the past. :6.

V.11 As the Psalmist found comfort from the things that he was surrounded about with, by reflecting upon the Word of God, so likewise with each one of us; where and what is our greatest source of both comfort and strength?

Psa 77:16-20 - The waters are sometimes a picture of the nations of the world (Luke 21:25, Psa 46:3, Isa 5:30). In today's Psalm the psalmist leads us to look at the crossing of the red Sea.  Here we have a picture of the Israelites being taken by God through the nations of the world in peace and safety on dry land.

77:19 The way is in the ‘sea’ and ‘great waters’ is not simply a statement about God and water. The sea represent mankind. The Psalmist shows that God is concerned with the lives of individuals.

77:15 God redeemed Israel when He brought them out of Egypt. He repeatedly reminds Israel of this – for the simple reason that they easily forgot what he had done for them. The deliverance from Egypt is typical of our deliverance from the power of sin. Do we need to be reminded of that wonderful work or do we never forget it?

V.2 The KJV has produced a most puzzling translation in my sore ran in the night and ceased not.  The Hebrew clearly reads: my hand was stretched out and ceased not (because the Psalmist was in prayer all night).

Vs.17,18 The mighty cloud leading the Israelites through the Red Sea was capable of generating enormous force.  See my note on Exodus 13, Feb. 6.

77:15 The doubting mind seen in verses 7-10 is resolved by remembering what God has done in the past.

Remember to always read the inspired title to each Psalm. In this one we learn that the writer is Asaph, and that Jeduthan could be the "chief musician" referred to in so many psalms. These two men and their families were in the service of the line of David right through to Nehemiah's time (1Chron 25:1-3, Neh 11:17). So why would this Asaph be so troubled, or was it one of his sons, of [the house of] Asaph, who wrote it?

77:10-12     The doubts of verses 7-9 are countered by a remembrance of what God has done in the past. The same is true for us also.

77:19  God’s deliverance was seen ‘in the sea’ when Israel came out of Egypt. They passed through the Red Sea whilst the Egyptians were destroyed by the same sea.

Psa 77:2 - "my sore" <3027>.

Psa 77:7-8 - "for ever" <5769>, "forever" <5331>, "evermore" <1755> <1755>. 

Psa 77:15 - "with thine arm redeemed  (<1350> implication is a kinsman redeemed) thy people".

77:15-16         The redemption spoken of reads as if it is the deliverance of Noah and his family at the time of the flood.

LENGTHENING PRAYER TIME

How long are your prayers? I suppose being in deep distress might help us to pray more fervently and for longer periods of time, but I suspect that most of us do not come near the time that Asaph spent in prayer.

Listen to how he began his prayer: "I cried out to God for help; I cried out to God to hear me. When I was in distress, I sought the LORD; at night I stretched out untiring hands and my soul refused to be comforted." (Psa 77:1-2)

In this instance it appears that Asaph prayed at night. The phrase that caught my attention is where he says, "I stretched out untiring hands." That tells me that Asaph spent all night in prayer with his hands raised to heaven. Being in deep distress would have helped the cause, but even so, it is difficult to pray to God all night if we haven't had any practice.

So let's get into the habit of being able to pray to God for a reasonable length of time before we are in deep distress. Praise him, thank him, tell him every detail of your needs in earnest and thankful prayer. Pray for others, and give him your heart. Let us build us both the quality and the quantity of our prayers.

77:13  David likens God’s ways to the way in which we see in Exo 15:11, Miriam’s song at the deliverance from Egypt 

77:10    When the Psalmist speaks of remembering the years of the right hand of the Most High he is thinking of the way in which God had worked in the past in his and Israel’s life. In like manner, when we are in distress, we should reflect on what our Father has done for us in the past. This will give us confidence in our current distresses.

Psa 77:11 - is contrasted by Psa 78:10-11.

77:9-10   When the Psalmist says “this is my infirmity” he is saying that his infirmity was not remembering what God had done in the past.

77:20   In likening Israel to a “flock” we see that those who God is caring for cannot care for themselves. Just alike a flock of sheep who, if left to their own devices, will wander from the safety of the shepherd.

77:15   We might wonder why the Psalmist speaks of God redeeming both the “sons of Jacob” and “Joseph” as Joseph was one of the sons of Jacob. Maybe the point is being made that God saved both those what were from the land of Canaan and those – the sons of Joseph – who were born in Egypt.

77:2      David’s sentiments here match what he said he would do in trouble – Psa 86:7

77:20 The idea seen in this Psalm is also seen in Psa 78:52-53.

77:4 the despair that caused the Psalmist to be unable to speak is often our experience also. We know we need to pray but what to say is the problem. There is comfort for the spiritually minded believer because of the work of Jesus as shown in Rom 8:26-27. Not that in some mystical way the Holy Spirit helps. Rather it is the way Jesus thought and behaved which we demonstrates our intentions to the Father.

77:7-9 Questions questions. It can be good to ask questions. But that is not always so. Questioning whether God cares, which is the basis of the questions asked in the Psalm is destructive to our well -being. It was the Psalmists “infirmity” (77:10). The antidote – “I will remember the works of the Lord” 77:11). Rather than doubt God’s apparent lack of interest it is more valuable to remember His greatness and His previous actions (77:13-15). The Psalmist’s antidote to foolish questions should be ours also.

77:6  When David says he “communes” with his own heart he is speaking of meditation as the word <7878> is translated like the a number of times.

77:5 Whereas David makes the same point –Psa 145:3 – we should appreciate it was the way in which he reflected on God’s continued work on behalf of Israel that gave him confidence about the future.

77:2-12 Despair in the face of adversity is common, even in faithful believers. The Psalmist speaks of his despair then meditates on God’s works in the past. He asks a series of questions about whether God has forsaken him or not drawing the conclusion that he has not but that it is his own distorted vision of events that has brought him to the point of despair.

In this we are like the Psalmist often. The antidote, like the Psalmist’s, is to reflect on what we know about God.

Twice, v.9 and v.31, Jesus tells his disciples (though only 3 of them in v.9) that he would rise from the dead, and on both occasions they were afraid to ask him what it meant. Like English, the Greek word was used for any sort of rising, getting up, standing up, etc., so it was not as though Jesus had introduced a new word that they were unable to comprehend. It is easy for us in retrospect to look back and feel that they were being a bit dim, but the details of the concept would have worried them. Here was a doctrine that smacked of the wrong beliefs held around them about afterlife. Also they expected Jesus to be King, not to die. They may well not have known where he meant he was going to rise. On earth, for them to see, or somewhere else and invisible? There were many unanswered questions that it would feel wrong for them to ask at the time. There is another aspect to this, as well - God chose (Luke 9:45 - parallel passage) to hide it from them. He required them to be fascinated by it. The mystery of it kept them following. Luke 2:50, 18:34, Mark 7:18, 8:17,18, 16:14.

v.8 The phrase 'looked round' is only found in Mark's Gospel record. It is not to be found in any of the other accounts of the life of Jesus - Mark 3:5,34 5:32 10:23 11:11
v.15 Amazement and astonishment were seen often at the words and actions of Jesus. Matthew 7:28 12:23 13:54 19:25 22:33 Mark 1:22 27 2:12 5:42 6:2 51 7:37 10:24 26 32 11:18 Luke 2:47 4:32 36 5:9 26 8:56 9:43 Thus we have to conclude that Jesus was, rather than being what people expected, very different from other teachers they had seen or heard.
v.16 One supposes that the scribes would try to capitalise on the inability of the disciples to cast out the devil. Rather than being concerned for the poor sick individual they were concerned with scoring points against Jesus. Of course we realise that there were only nine of the disciples together on this occasion as Peter, James and John had been up the mountain.

v.12 When Peter, James and John, said, speaking of Elijah, that he 'cometh first and restoreth all things' we have a phrase which is picked up in the early preaching of the apostles - [Acts 3:21] The 'restoration' spoken of here is the establishing again of the kingdom of God - this was the issue in the minds of Jesus' disciples after his resurrection [Acts 1:6]. That the kingdom is to be 'restored' of course, indicates that it used to exist, which it did when the kingdom of Israel was on the earth.

:38 The disciples forbad one 'casting out devils' in Jesus' name - but they had not been able to cast out a devil (:17-18). They were also concerned as to which of them 'would be the greatest' in the kingdom (:34) so we see at this time, quite early in the ministry of Jesus, the disciples had serious problems with personal pride. A clear warning for those of us who would be Jesus' disciples now.

9:33 Having been up in  Caesarea Philippi, they now return to Capernaum. Just notice how much of Jesus' time is spent in Galilee.

Mark 9:29  "And fasting" These two words are missing in the majority of the versions of scripture. I.E.  R.V.; N.I.V.;N.R.S.V.: Some manuscripts show "prayer" only, while others show both "prayer and fasting"

V.1 Ron Abel suggests that the kingdom of God come with power refers to the transfiguration and that the some would then refer to Peter, James, and John.

v.1 - We are told that those who were about the witness the transfiguration of Jesus would not taste of death, until they had seen the kingdom of God come with power.  We each are able to read of this experience, so to that extent we have shared it.  We too have insight, provided by God through His word and His willingness to allow us to find His truth, to this very vision that these three chosen special disciples witnessed.  Let us never belittle the power of the word to bring us to understanding and remove the 'dark glass' of childhood that prevented a face to face meeting with our Lord. 1Cor 13:11-12

HELP MY UNBELIEF
 
One of the ways God deals with us is to put trials and times of crisis in our lives. These are the times that develop our character and our faith. It is when we are tested and pushed to our limits that we become stronger in our character and depend more on our God.
 
It was on one of these occasions that a man came to Jesus with his son possessed by an evil spirit. This man was at the end of his rope. No doubt he had done all he could to cure his son, and now Jesus brought new hope. But when the man brought his son to Jesus' disciples, they could not cure him. We can feel his despondency setting in at that time, and his faith weakening, because the disciples of the one who could help could do no good. Maybe the master too, would fail. So when he finally saw Jesus, his words were, "But if you can do anything, take pity on us and help us." (Mark 9:22) Jesus questioned his faith and then said "Everything is possible for him who believes." (v.23)  The boy's father then responded with an amazing statement, "I do believe; help me overcome my unbelief."
 
In his crisis he pleaded with the Lord for faith and belief, and he was rewarded with the healing of his son. In our crises and times of trial, when our faith seems at a particularly low ebb, we also should pray the same prayer in case our faith is lost completely. "I do believe; help me overcome my unbelief."

9:1     The transfiguration was a major event in the life of the disciples. It provided them with a vision of the risen Christ in all his glory. It provided them with a contrast to Mark 8:31when Jesus told the 12 that he would die.

v15 Was their great amazement because his face was shining cp Moses?

v:23 Jesus can do anything, he is only limited by the extent of our faith. We do well to remember Eph 3:20

At the transfiguration (Mark 9:1-10), both Moses and Elijah had been to Mount Horeb (or Sinai), and had seen the glory of God (Moses in Exo 19:16-20, and Elijah in 1Kin 19:11-18). As Moses represented the Law, and Elijah the prophets, it was most fitting that God should give this vision of the Old Testament joining with the New.

Contrast the six days in v.2 from the eight days of Luke 9:28.  Probably six days were spent on the mountain and the two days either side were travel days to and from the mountain (some suggestions are Mt. Tabor or Mt Hermon).

Will Elijah come before the return of the Lord Jesus to earth (vs.11,12 cf. Mal 4:5,6)?  Or has this prophecy been fulfilled by John in heralding the arrival of the Lord (Matt 11:13,14)?

9:2 Peter, James and John are singled out - Mark 5:37 - when Jairus’ daughter is raised and to ‘watch’ with Jesus in Gethsemane - Mark 14:33. It was they - Mark 13:3 - who spoke to Jesus about the temple. Jesus must have seen in these three some potential and so worked with them to develop those qualities which he saw.

v 43-49 Jesus quotes from Isa 66:24 after talking about getting rid of those aspects of our lives which cause us to sin. Isaiah is talking about the last judgement, when "those who rebelled against me", are dead bodies, & not part of the kingdom. If we want to be part of the kingdom, we have to take action now, no matter how hard it may be.

9:13    Whist we are well aware that Jesus’ life and work was prophesied in the Old Testament it is good to recognise the way in which the New Testament actually makes this point, almost in passing. The casual way in which it is said is powerful proof of the truth of what we believe about the Old Testament speaking of Jesus.

V.43-48 - "hell" in vs 47 comes from the Greek word "Gehenna" (1067) which refers to the valley of Hinnom. The valley of Hinnom was a valley south of Jerusalem where children where sacrificed and burned to Molech in accordance with heathen practice Josh 15:8; 2Chron 33:6; Jer 7:30-31; Jer 32:35. The valley was desecrated by Josiah 2Kin 23:10. After the practice of child sacrifice was stopped by Josiah, the valley was turned into the city dump. Fires were kept burning constantly to consume the rubbish and prevent pestilence. The carcases of animals and criminals crucified under Roman law were cast there as a further sign of shame. Worms were ever present, feeding on the carcases that escaped the fire. Having therefore become associated with the consummation of man's wickedness, the valley becomes the appropriate symbol of divine judgement in the time of Christ. Gehenna is the only word that is translated "hell" with which fire is associated. It represents a judicial judgment to be rendered to the wicked.  In the latter days the valley will be used to receive the carcasses of the unrepentant rebels against God Isa 66:20-24; 30:33; Jer 31:40. (much of this was gleaned from Wes Booker's "Outline of Basic Bible Teachings").

9:6 This is one occasion when the disciples did not know what to say to Jesus in response to a situation. We see another – Mark 14:40 in the garden of Gethsemane.

V.1 This verse belongs to the end of Ch.8 (see Matt 16:27,28).

V.29 Some manuscripts omit fasting, as do modern versions of the Bible.

Vs.49,50 For a comment on salt see my note for Matt 5 on July 4th.

Jesus' question to the scribes in v16 shows how protective he is of his own followers.

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Jesus appears to be quoting Moses in Deut 32:20 when he says "O faithless generation" (v19). He is possibly thinking of Moses carrying the burden of the people in Num 11:10-14 where he says "I am not able to bear these people alone".

9:10 Peter, James and John had seen an amazing sight. Peter had not known what to say – Mark 9:6– but it is the matter of raising from the dead that occupies their mind, not the details of the vision. Isn’t that interesting?

9:15   That the people came ‘running’ highlights the eagerness of the people to confront Jesus with the problem that the disciples who remained at the foot of the mountain could not solve.

Summary of Chapter

9:1             Some of you will see (the transfiguration)

9:2-8          6 days later Peter, James and John see Jesus transfigured

9:9-13        On the way down the mountain Peter, James and John are told not to tell the vision to anyone. They then ask about Elijah coming.

9:14-18      Arriving where the other disciples were people came running in amazement to Jesus. They had been questioning the disciples about their inability to heal a sick person.

9:19-27      Jesus heals the child

9:28-29      In the house Jesus explains to the disciples why they had not been able to heal the child

9:30-32      Whilst travelling Jesus told all the disciples that he was going to die and rise again. This was not understood by the disciples

9:33-34      Capernaum in the house Jesus asks what the disciples have been arguing about but they did not want to tell him

9:35-37      The first shall be last

9:38-50      John said “we saw one casting out devils” – if thy hand offend thee ...

Mark 9:48

“…where their worm dieth not, and the fire is not quenched.”

Jesus spoke this hyperbole in one of the most graphic mental pictures ever painted to impress upon us the seriousness of possible stumbling blocks in our lives (verse 43), and what we must do to avoid them. Our spiritual well-being should be of paramount importance.

While there are varied and sundry ideas about this passage, Jesus is neither teaching the immortality of the body, or soul, nor the immortality of worms, or maggots in hell. This passage is taken from Isa 66:24, figurative of heaps of the dead slain in battle, and as long as there were carcasses around, the maggots would continue to feed on the dead matter. The fires would not be extinguished until the fire consumed all the bodies. The destruction is terrible and certain. It is associated with spiritual death (see Isa 66:4).

“Hell” in verses 43,45,47, is the Greek word, Gehenna, which is the name of the valley south of the walls outside Jerusalem. Gehenna, or the Valley of Hinnom, was a refuse dump where garbage, dead animals, and corpses of criminals were constantly tossed, so that the fire did not go out. It is believed that this place was connected to the horrific practice of child sacrifices to the pagan god, Molech (2Kin 23:10; Jer 7:32)).

Jesus emphasized the permanent consequences of un-repented sins. We need to take heed to all of Jesus’ teachings. We cannot pick and choose what we want, or what we don’t want to believe cafeteria style!

9:1-7   The disciples were eyewitnesses of the transfiguration. However Peter  -2Pet 1:16-19 –says that the testimony of the Scripture is even more reliable than that which he saw with his own eyes.

HELP THOU MINE UNBELIEF (v.24)

Growing in faith is a constant process of daily renewing our trust in God. The attitude of trust and confidence in God is not something we can obtain without knowing God through His word. "For by grace are ye saved through faith; and that not of yourselves: it is the gift of God:" (Eph 2:8) No matter how much faith we have, we will never reach the point of self- sufficiency. Let us get down on our knees and pray that God may help our unbelief.

9:4   Moses and Elijah spoke with Jesus about his exodus – Luke 9:31 (the Greek word translated “decease” is exodus) – because as Moses had led Israel out of Egypt, an exodus, Elijah is going to lead an exodus of Israel from the nations back to the land of Israel when they see Jesus as their Messiah. 

9:9   The record in Matt 17:9 provides clear evidence that the whole experience on the mountain was a vision.  Jesus was doubtless comforted by the vision of his future work. The disciples were given an insight into it also.

9:5-6 We might think Peter’s comments as a little naïve however would we have, even though we did not understand what was happening, still think that it was good to be there?

9:12    When the leaders spoke of Elijah coming to restore all things they, doubtless, would have gone to Joel 2:25 to prove what they were saying.

9:7  Hearing a voice out of the cloud is like the time when the law was given at Sinai – Exo 19:16

9:16-17 whilst the scribes were willing to question Jesus they were not willing to engage in conversation with Jesus. It took “one of the multitude” to speak.

9:38    In being told that Jesus “looked round” we are seeing a phrase unique to Mark’s gospel account. It is found in  3:5,34 , 5:32, 10:23, 11:11 and once of the disciples  9:8.

9:10The disciples would have been aware that their bible – the Old Testament – taught the resurrection from the dead. But at this time they did not appreciate that Jesus was going to be crucified and that he would rise from the dead whilst they were still alive

9:12-13 Notice Jesus twice spays the events were “written of”. Jesus’ confidence about the future was a  consequence of his knowledge of what Scripture said. We can only have confidence in the future promises recorded in the bible if we truly accept it as the words of God – not simply the words of men who remembered what Jesus said and did.

9:40-43 Jesus’ response, drawing of what he had said in the Sermon on the Mount –Matt 5:30 – was said as a consequence of the disciples trying to stop someone speaking of Jesus as he was not a known disciple.

Do we think that we are the only people with the right to speak about Jesus to others?

THE MOST IMPORTANT JOB

Jesus had a very important job to do. It was more important than healing people, preaching to the crowds, or anything else he could have been doing. This is how Mark describes it: “They went on from there and passed through Galilee. And he did not want anyone to know, for he was teaching his disciples.” (Mark 9:30-31).

Jesus was about to head up to Jerusalem where he would be arrested and crucified. His job was to make sure his disciples were as ready as they could be for the events that would follow. This job of teaching his disciples was so important to Jesus that everything else was blocked from his diary. He didn’t want anyone to know where he was, so that this precious time could not be interrupted.

Like Jesus, for those of us who are parents, we have a special job to do. Our children are our disciples. We need to teach and prepare them for living a godly life in the last days. Let’s not let it happen by accident, because it won’t. Instead let’s block out time in our diary, turn off our devices so that no one can interrupt, and make sure our children know how to love and live for God, and to be ready for the return of Christ.

9:18 The disciples had been given power to perform miracles  -  6:7 – and they doubtless by this time had performed some miracles. Se we might conclude that the disciples were surprised that they were unable to heal the child. Their failure would shake their confidence – but Jesus’ response does not seem to be the sort of thing that would encourage them, saying “O faithless generation”. However that was exactly the problem and it needed to be highlighted.

9:2  We might imagine this mountain experience was the driving force in Jesus’ life when – Matt 4:8 – he imagined and dismissed the idea of taking world rulership rather than waiting for it to be given to him by his Father.

Such thinking will help us when we are enticed by the immediacy of the world’s offers.

Mark 9

AS LITTLE CHILDREN

“THE theme of the child runs through a whole section of the Gospel of Mark, but always with the child standing as a type of the genuine believer. The child’s well-being is made the measure of conduct, the child’s spirit is the rule by which others are judged. Not that Jesus would idealize children; growing up in a large family, he had doubtless seen the ‘foolishness’ that is bound up in the heart of a child (Prov 22:15). But he saw the child as small, dependent, and therefore trusting; he saw also the child’s directness and simplicity, the outward-looking to those who are loved and admired. There is a candid logic in children which can be devastating to their more complicated elders, and it is this which enables them to recognize a truth and see its consequences; and that is the frame of mind which makes faith possible. In this Jesus saw in children the type of the children of God. And it is in the service of such as these that the true disciple will find his exaltation.”

L.G. Sargent, The Gospel of the Son of God, p. 133