Comments for February 6

13 v.14 - We are reminded here of our responsibility to pass on the word to our children. God tells Israel to do it on several occasions. Though some of these are parallel accounts, the sheer repetition requires us to consider the issue with some care - Ex.12:26, Deut.6:20-24, Josh.4:6,21-24. It is a requirement placed on all of us. Ps.145:4, Eph.6:4, Col.3:21, 1Tim.3:4, 5:10,14, Tit.1:6.

14 v.19 - This is one of three occasions when the pillar of cloud/fire is referred to as an angel. The other two are 23:20,21, 32:34. An angel, then does not always take the form of a man - the burning bush is another example - Ex.3:2, Acts 7:30,35. God's influence over man through his messengers can strike in many ways, not all expected.

13:19 That Moses took the bones of Joseph not only fulfilled Joseph's request [Genesis 50:24] but provided a permanent reminder of his faith in the promises of Genesis 15. When Israel thought about the coffin of Joseph being taken through the wilderness or when they saw it they would have a visual aid to encourage them to believe in God's promises.

Exo 14 - The comment [Hebrews 11:28-29] shows that Moses believed God with respect to the slaying of the firstborn - and by implication the nation did not whereas by the time they passed through the Red Sea the nation believed that God was their deliverer.

13:3, 9, 14, 16 contains a recurring refrain marking that God delivered Israel by His strength. Sadly they forgot this when they came to the border of the land for the first time and so said 'we be not able' (Numbers 13:31) How easy it is to forget God's care for us even though we can look back and see evidence in the past of His care.

14:30 is quoted in Jude 5. The force of the argument in Jude is that even though Israel had been saved they were still able to fall. And so we can take the lesson to ourselves.

HANDS AND FOREHEADS

There is an unusual phrase that is repeated twice in this chapter (13) that is worth thinking about. Verse 9. "This observance (celebrating the feast of unleavened bread and teaching its meaning to your children) will be for you like a sign on your hand and a reminder on your forehead that the law of the LORD is to be on your lips." And verse 16, "And it (telling your son about the deliverance from Egypt) will be like a sign on your hand and a symbol on your forehead that the LORD brought us out of Egypt with his mighty hand."

Later on the Jews took this very literally and tied boxes containing parts of the law to their foreheads and wrists. But there is much more to it than that. When I write a note to myself I have what some would call a bad habit (but I call convenient), a failsafe method of not forgetting what I need to be reminded of. I write it on my hand. Why? Because I see my hands. To me, my hands are the most visible part of myself. When we look at another person, the most visible part of them is their forehead. What God wants is for his law and our salvation to be so visible and obvious in our lives, it is as if it was written on our forehead and on our hands.

May our lives be constant reminders to ourselves and to each other that we have been set apart to do God's will.

Exo 13 - We might think that Exodus is providing a contemporary record of the Exodus , however :15 ‘It came to pass when …’ reads rather like a reminder of what had happened – given to the people after the event.

14:14 That God would ‘fight for you’ is quoted (Neh 4:20) showing that the deliverance from Egypt became a powerful example of God’s deliverance that could be used again to encourage God’s people.

"Stand still, and see the salvation of the Lord" Exo 14:13. When Moses said this to the trembling multitude God had not yet told him that the sea would divide (that’s in v16). This was real faith. In effect he was saying, "I don’t know exactly what God is going to do, but I’m sure it will all work out. Trust Him."
Moses’ rod had been used to start the first plague on "the waters of Egypt" Exo 7:19, so God used it again for the waters of the sea.

Exo 14:13    Stand still.    The spoken word, we must stop, stand still, and listen to the spoken word. Then, we can obtain salvation (deliverance) of the Lord

Yahweh cut off any possibility for the Israelites to return to Egypt (13:17).  In doing so, a short, easy route to the Promised Land was negated.  Instead, the way chosen turned into a two-year trek through difficult terrain and climatic conditions. This demanded faith.

Likewise, we are on a wilderness journey.  Our way back to Egypt (idolatry) has been blocked by taking on the saving Name of Christ.  Our journey will be difficult too, and we will need faith to succeed.  Let us learn from the mistakes of the Israelites and not murmur or lose faith (Heb 13:5).  Then we will enter into the Promised Land and not be turned away to die in the wilderness.

Bro. Robert Prins' comment HANDS AND FOREHEADS above reminds me of the occurrences in Revelation especially concerning the mark or seal received on the forehead:
 
Regarding the saints:
 
Rev 7:3  Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads.
Rev 9:4  And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads.
Rev 14:1  And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads.
Rev 22:4  And they shall see his face; and his name shall be in their foreheads.
 
In Rev 20, both the forehead and the hand are mentioned, with reference to the mark of the beast not being present:

Rev 20:4  And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years.
 
but equally, the mark of the 'beast' is the opposite to the seal of God on the forehead or hand:

Rev 13:16 And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads:
Rev 14:9 And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand,
see also Rev 14:11 and 19:20
 
Thank you for pointing out the verse and setting my mind thinking!

Chapter 14 gives us a brief account of what must have been one of the most frightening, but at the same time the most awesome, events of all time.  I think it is helpful to remember how dramatic this was - how emotional the song must have been at the start of the next chapter - how uplifted the people must have felt.  It is helpful because here we see a picture of our own salvation - sealed from evil by water.

13:19,21 - they carried the bones of Joseph (an echo of Christ?) with them in their journey through the wilderness to the promised land. Without God's help to guide us we would be lost.

14:7,19,22,27,28 - 600 chariots. 6 is often thought of as the number of man/sin. Perhaps 600 refers to the collective power or multitude of dark sins that get washed away in a baptism/burial (1Cor 10:1-5) giving God's elect light/hope just as Christ later emerged from the pit at daybreak providing mercy to a multitude. It might also be noted that the number of Israelite men leaving was also a multiple of 6 (Exo 12:37) thus we are all unworthy flesh dependent on God's mercy and grace for any hope of salvation and entrance to the promised land upon Christ's return.

13:9      The Passover was, so to speak, to be like the law which was to be part of the consciousness all the time – see Deut 6:8

14:13    The call to “stand still and see the salvation of God” forms the basis for the exhortation to encourage Jehoshaphat (2Chron 20:17)

13:12 The male feature is prominent in many appointments of the law. We see it here in the law of the first born. With the three annual feasts, all your males shall appear before the LORD thy God.(Deut 16:16). The numbering of Israel applied to the males only (Num 1) The seal of the covenant was imprinted in the flesh of males only. (Gen 17:10}

13:19  It is said that the bones of Joseph are taken. Although the Hebrew word etsem can also be translated body, it is interesting to conjecture that Joseph had refused the embalming rites of Egypt, wrapped up as they were with the worship of the Egyptian gods.

Addendum: In fact, in Gen 50:2,3,25,26  the same word for embalming is used of both Jacob & Joseph, with the elucidation concerning Jacob, that it was the full process. (thanks to Michael for bringing that to my attention)

13:17,18 although God does not want them to face war, it is said that they go out in battle array. God did not intend that their battle should initially be physical but spiritual. They had to learn to trust in His arm & not their own strength, and then they would be able to defeat their physical enemies as well.

13:8 the personal nature of salvation.

REMINDERS

One of the best ways to remind ourselves of anything is to write it on our hands. Our hands are the parts of the body we see most often. Hands are always in front of us, moving around and doing things, so a note written on our hands will regularly be seen. If we wanted to display a sign on our person that everyone else would be sure to notice, writing it on our forehead would be the thing to do. Whenever we look at another person, we always look at their face, and the forehead is usually an empty billboard waiting for its sign.
 
Twice in Exodus 13 we read of God wanting Israel to be reminded of things like a sign on their hand and a reminder on their forehead. (Exo 13:9,16) The things he wanted to remind them of were that "the law of the LORD is to be on your lips," and "that the LORD brought us out of Egypt with his mighty hand." These reminders may have been given specifically for Israel, but they are well worth us remembering also.
 
Like the children of Israel, we too are prone to forget both the things God tells us and what he has done for us, so we need constant reminders too. These reminders should serve to remind both ourselves and others of God's goodness. Let us set aside times and reminders to meditate on God's word and to appreciate what he has done in our lives. Let's do it today and do it regularly.

The mention of a donkey in 13:13 is to underscore sinfulness (a donkey is an unclean beast under the Law of Moses). Sinfulness can only be redeemed (bought back at a price) by the sacrifice of a lamb. Human sinfulness can only be redeemed by the blood of the Lamb of God. Jesus' sacrifice is the only way to human salvation (Acts 4:12).

13:3 Do we remember the day when we were saved from the darkness of Egypt - the day of our baptism? Or is it just a date from which we became members of a religious community?

14:25  The Egyptians had question the power of Yahweh - Exo 5:2- doubting His power. Now the Egyptians recognise that it is indeed Yahweh who is fighting for Israel.

13:12 Israel were redeemed from Egypt whilst the firstborn of Egypt were slain. This was one of the plagues which did not impact upon the Jews. They were exempt from this plague. However it was not at no cost to them. Instead of killing their firstborn god wants their firstborn to be dedicated to Him.

13:9,16 These phylacteries (or tephillin) are still worn by religious Jews today. They are a pair of black boxes containing Bible verses written on pieces of parchment. The box wrapped around the arm, hand and fingers is called shel yad (of the hand); and the box that is placed on the forehead is called shel rosh (of the head).

13:21 the cloud by day and the fire by night were visible proof of Yahweh’s presence among His people.

In effect, Yahweh dwelt among Israel. It could be said that the cloud and the fire were expressions of Yahweh’s Shekinah (that which dwells). Although the word Shekinah does not appear in the Bible, some people like to use it to express the awesome majesty of Yahweh’s presence. Sometimes the expression Shekinah Glory is used to describe this also.

14:4,18 And the Egyptians shall know that I am the LORD. Later, Moses gave cognisance to the Egyptians’ knowledge and recognition of Yahweh (Exo 32:12). In fact, His knowledge and the reputation spread further. When Joshua entered the Promised Land, Rahab, the Canaanite woman, was moved with the fear of Yahweh to help the spies (Josh 2:9-11).

14:24,25 In the morning, there should have been the cloud only. But here we see both the cloud and the fire.

A combination of these two elements faced the Egyptians. We are told that Yahweh went before His people in a pillar of cloud (ESV) (13:21). That description would fit a cumulonimbus cloud which grows vertically (pillar) and has an anvil-shaped top. It is a very tall and imposing cloud - like a giant mushroom. This cloud is capable of producing significant thunderstorms and lightning from its top called anvil-lightning.

Imagine the Egyptians facing this kind cloud, showing its angry side. Lightning would be flashing from its top accompanied by deafening peals of thunder. This would frighten both man and beast, especially since the Egyptians had probably never seen this type of cloud before. The cloud (on a pillar) produced intense lightning (fire). No wonder the Egyptians panicked and fled. Of course, all natural phenomena are controlled by Yahweh.

Jesus, the firstborn son, was to be sanctified - Exo 13:2;Num 3:13;8:17;Luke 2:21-23.

Exo 13:2,12;Luke 2:22-23.

Exo 13:3 So now the deliverance from Egypt is presented as God’s strong hand of Exo 6:1

A name for God

Notice the purpose of this whole episode. In 14v25 and v31 both Jew and Egyptian ended up taking the name of the LORD on their lips. In 14v4 and 17-18 we see this was the purpose of God for the Egyptians, in their destruction. And in 29-31 His purpose for the Jews, in their salvation. This dual act had the effect of demonstrating to all the character of God, making His Name distinct from the plethora of gods of the nations (see Neh 9:9-11).

13:9  How could the Lord's law be in their mouth when it hadn't yet been given to them?  Perhaps this is Moses writing with the benefit of hindsight, but in any case, there's a principle being displayed here which Israel quickly forgot.

We surely have a modern-day equivalent, as voiced by the Psalmist in Psa 71:15 Psa 145:11 and by Solomon in Prov 8:6

WHAT DOES IT TAKE TO TRUST?

The Israelites had cried out to the LORD for deliverance. God had heard their cry and sent Moses to save them. They had witnessed the signs of the rod turning into a snake and the leprous hand of Moses, and still they were sceptical. Then God sent the ten plagues against Egypt, each of which decimated the country a little bit more as well as specifically targeting one of the Egyptian gods, showing that the LORD was more powerful than any of the gods of Egypt. Then, during the tenth plague the promise of freedom from Egypt came true, and under the leadership of Moses, the Israelites left Egypt, plundering the Egyptians as they went. As they travelled, not only did they  have an angel to guide and protect them, but they also had the pillar of cloud and fire to show them the way. Then, right before their eyes, the Red Sea opened up to let them cross through on foot.

What is interesting about all this is that it was none of these things that caused the Israelites to trust in the LORD. "And when the Israelites saw the great power of the LORD displayed against the Egyptians (when the sea returned and drowned them all), the people feared the LORD and put their trust in him and in Moses his servant." (Exo 14:31)

What does it take for us to learn to fear the LORD and to put our trust in him? Do we see the works he does in our lives? Or does it take the miracle of the total destruction of the enemy before we will put our trust in the LORD?

13:14  ‘and when thy son asketh thee ...’ teaches that the children should be encouraged to enquire about the activities of the family. We cannot simply presume that our children will ask ‘why' when they see us doing things for the meeting. We should create an environment in which they will ask, or we should take opportunities to explain, in a clear matter of fact way, why we do certain things such as go to the meeting.

13:10         Israel were to keep the Passover on the night that the Egyptian’s firstborn were killed. However it is made clear here that the Passover was to be kept every year.  Not that every year was there deliverance from Egypt. The annual feast was to remind them of their deliverance. Once in the land it would have been so easy to forget the terrible bondage that Egypt brought upon the children of Israel.  We must take care that we do not lapse into forgetting the deliverance from sin and death achieved by the death or resurrection of Jesus. Thus Jesus instituted the ‘last supper’

Exo 14:19,20.

What, if anything, is the spiritual lesson in this interesting fact concerning the pillar of cloud - that it brought darkness to the Egyptian side and light to the Israelite side?

According to a number of passages in the New Testament, Jesus is behind many of the details in the wilderness journey of Israel. Paul likens their miraculous trip through the Red Sea to baptism in 1 Cor. 10:2 (i.e. they were baptized into Moses in a similar way to the believers being baptized into Christ). In vv. 3 & 4 of the same chapter, the spiritual food and spiritual drink (i.e. manna and water miraculously produced from the smitten rock) have parallels in Christ. And then what followed next in the account (after their being given manna - Exo. 16) was the water from the rock - Exo. 17 - and "that rock was {i.e. represented} Christ".

Based on this then, it seems logical to try and see in this miraculous provision of the pillar of cloud a representation of Jesus as well. First of all, it's clear that this is no natural phenomenon, for it moved from in front of Israel and stood behind them. This is very similar to the "star" that moved and stood over Bethlehem to show the wise men where the young Jesus was. There is also the fact that throughout the 40 years, it was the guide for the nation - when it stopped moving, so did the nation. When it started moving again, so did they. So in that respect, Jesus is represented as our guide, our leader, our Master, our Shepherd. (Take time sometime to read the last 9 verses of Num 9:15-23 and see how the point is made again and again and again - obviously showing how important it is for us to "get it!" - i.e. the spiritual importance of those ongoing literal events.)

So with this as background to the question, what is the meaning of the pillar being darkness to the Egyptians but light to the Jews? There is a nice passage - 1 Cor. 1:20-25 - which should shed some light on this.

"Where is the wise man? Where is the scholar? Where is the philosopher of this age? Has not God made foolish the wisdom of the world? For since in the wisdom of God the world through its wisdom did not know him, God was pleased through the foolishness of what was preached to save those who believe. Jews demand miraculous signs and Greeks look for wisdom, but we preach Christ crucified: a stumbling block to Jews and foolishnness to Gentiles, but to those whom God has called, both Jews and Greeks, Christ the power of God and the wisdom of God. For the foolishness of God is wiser than man's wisdom, and the weakness of God is stronger than man's strength."

Here Paul is lumping unbelieving Jews and Gentiles into the same category when it comes to their unbelief in Jesus as the true Messiah. But to the new, spiritual Israel composed of both Jews and Gentiles who believe, he is the power and wisdom of God. And can't we see how true that is today with the many varieties of views concerning Jesus - from his being God Himself to just a man to a myth? But when the truth is understood, how great that light really is!

13:4   We cannot know how long the ten plagues lasted. However there is an indication – Exo 9:31 – that there was a period of about two months between the seventh and twelfth plague. 

GOD IN CONTROL

It must have been one of the most frightening times of their lives. Finally freed from Egypt and heading toward the Promised Land, they were suddenly aware that all the finest troops in Egypt were hot on their heels while they were trapped with no where to go but into the sea. No wonder they were afraid! If they had been subjected to hard labour before now, it could only get worse. And then they could also only wonder who of their number would not make it back alive.

The whole process of freeing the Israelites from Egypt was one of building faith and trust in the LORD their God. It was now at their lowest and most vulnerable point that they would learn the most.

Panic had almost set in when Moses gave the command, "Do not be afraid. Stand firm and you will see the deliverance the LORD will bring you today. The Egyptians you see today you will never see again. The LORD will fight for you; you only need to be still." (Exo 14:13-14). Of course, they still had to have enough faith to go into the sea between the walls of water, but in the meantime they had to stop panicking and to stand still, trusting in God.

In the same way he cared for the children of Israel, he cares for us. no matter what we are facing, God is in control and can deliver us from it. Let's stop the panic, the anxiety and worry, and learn to stand firm and see the deliverance that God may provide.

13:3 That Israel were delivered by ‘strength of hand’ from Egypt is for Israel’s instruction throughout their history. Nehemiah draws on this – Neh 1:10 – when speaking of the deliverance from captivity in Babylon.

14:10           In desperate circumstances Israel, with the Egyptians behind and the Red Sea in front, cry to God for deliverance. Neh 9:9 –reminds Israel of this event when they are in dire circumstances after the return from Babylon.

Where did Israel cross the red sea?

1Kin 9:26 tells us that the tip of the Gulf of Aqaba is the red sea, so it is likely that Israel crossed over the gulf of Aqaba from within the Sinai peninsula into what is now Jordan or Saudi Arabia*. This would make sense of God's statement "turn and encamp by the sea... for Pharaoh will say 'the wilderness hath shut them in' " (Exo 14:1-3). This deliberate act of turning from the main road (probably the same as the current Taba - Nekhel Road**) into the wilderness was what stimulated Pharaoh to send his army out (see Exo 14:4). All this was for the reason that God would be exalted in the sight of all nations when He delivered His people from harm, as described in Psa 135:5-9 and Psa 136:3-4 so that even now, thousands of years later, we might understand and have faith that "His mercy endures forever".

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* Note: There are many reasons for this, for example, it would make sense of the verse "Then the dukes of Edom shall be amazed; the mighty men of Moab, trembling shall take hold upon them" Ex 15:15

** Note: It had to be a main road because Pharaoh's war chariots were able to pass over it and also his army were able to march there, see Ex15:7-9.

14:11     Those who expected to die in the wilderness had seen the plagues on Egypt– and yet they still did not believe that their God would save them! Their unbelief in the face of all the evidence is typical of how men and women – ourselves included – disregard the evidence of a caring God when things seem to be going wrong.

Exo 14:4,8

"And the LORD (Yahweh) hardened the heart of Pharaoh…”

God has often been charged of overriding Pharaoh’s free will to allow the Israelites to exit Egypt. By hardening Pharaoh’s heart, God made it impossible for him to respond to Moses and Aaron in any beneficial way and then went about to punish Pharaoh for his hard-heartedness. Human reasoning thinks God cannot be just while unjustly rejecting some people. God cannot be God and yet conduct Himself in an ungodly manner.

According to 1Sam 6:6, God did not harden Pharaoh’s heart, Pharaoh did it himself. Did God or did not God harden Pharaoh’s heart?

Scripture records l) God hardened Pharaoh’s heart (Exo 7:3; Exo 9:12; Exo 10:1,20,27; Exo 11:10; Exo 14:4,8). 2) God hardened the hearts of the Egyptians (Exo 14:17). 3) Pharaoh hardened his own heart (Exo 8:15,32: Exo 9:34). 4) Pharaoh refused to humble himself (Exo 10:3). 5) Pharaoh was stubborn (Exo 13:15).

In Figures of Speech Used in the Bible, E.W. Bullinger lists several ways that the Hebrew and Greek languages used active verbs to mean something other than their strict, literal usage. He showed that languages “used active verbs to express the agent’s design or attempt to do anything, even though the thing was not actually done” (p. 821). For example: in the English language we would understand such idioms as, “My boss was so angry at me, he bit my head off.” We know this is not strictly literal. Active verbs can have idiomatic usages that convey something other than a strict, literal meaning.

The verses that state God hardened Pharaoh’s heart means that God permitted or allowed Pharaoh to harden himself. God hardened Pharaoh’s heart only in the sense that God provided the circumstances accompanied with miracles showing His authority to force Pharaoh in making a decision. Without having to face a decision, Pharaoh would not have had to face the dilemma of whether he should release the Israelites or not.

By understanding this Hebrew idiom, it is clear that God did not unjustly or directly harden Pharaoh’s heart. God is no respecter of persons (Acts 10:34). God is not unjust (Psa 33:5; Heb 6:10). God allows humans to exercise their free will (Deut 30:19). Human beings are free moral agents and culpable for our own actions. However, God does use stubborn, rebellious sinners to further His causes (cf. Isa 10:5-11).

PASSING ON THE FAITH

Our faith in God and the way we serve Him needs to be seen in full view of our children. Take the Passover, for example.  The people were to observe the feast of unleavened bread, the Passover meal and the consecration of the firstborn in years to come, so that they would remember the night they were brought out of Egypt.

But this was no adults-only remembrance. Listen:"And when your children ask you 'What does this ceremony mean to you?' Tell them..." (Exo 12:26-27)"On that day tell your son, 'I do this because...'" (13:8) And,"In days to come when your son asks you, 'What does this mean?' say to him..." (v.14)

Notice the insistence in these three quotes. Whether our children ask us anything or not, we need to tell them what we are doing, and why we are doing it. "I am doing this because..."
Secondly, we also need to be able to give them the answer to "What does this mean?" What does God mean by asking us to do what we do?
And lastly, to give them a personal faith, we need to be able to answer what it means to us.

They need to know the personal reasons for our faith - not the generic "everyone does this" answer, but what does it mean to you?
If we can share our faith in God with our children this way, it will encourage them to think about what God might mean to them, and give them an opportunity to share their lives with Him.

14:31  This is the first time that it is said of Israel that they “believed” and is the basis for the inspired comment in

13:2    The call to sanctify the firstborn was because God had killed the firstborn of all in Egypt. God had “bought” the firstborn in Israel as part of the deliverance from Egypt. In like manner we are “bought” by the death of a firstborn – 1Cor 6:20

13:3       Israel were reminded again – Judg 6:8– of their deliverance from “the house of bondage”

Exo 13:21-22 On leaving Egypt the LORD through His servant Moses led the way to the promise land. There was light for guidance, day and night. The detailed Exodus record of the early stages of the journey to the promised land shows the LORD’s care and abundant mercy (Exo 15:13) for Israel his firstborn son (Exo 4:22-23).

These details prepare the way for us to understand the significance of the words of David, Simeon, the Apostle John and the Lord Jesus Christ. Like the Israelites we always have the light of the Word of God to guide our steps to the Kingdom of God. Are we watching, listening, walking and seeking to obey God in our way of life?

“Thy word is a lamp unto my feet, and a light unto my path” Psa 119:105).

Simeon took the baby Jesus in his arms, and blessed God, and said, “For mine eyes have seen thy salvation, Which thou hast prepared before the face of all people; A light to lighten the Gentiles, and the glory of thy people Israel.” (Luke 2:30-32).

 “…God is light, and in him is no darkness at all. If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth:” (1John 1:5-6).

“the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof.

And the nations of them which are saved shall walk in the light of it: and the kings of the earth do bring their glory and honour into it.” (Rev 21:23-24).  

David simpson in his 2004 comments mentions the staff used in Exo 7:19  turning the water into blood and in Exo 14:13,15,16  in separating the waters. Perhaps this raised wooden staff is an echo of Christ's cross. When we are baptized (as the Israelites symbolically were here 1Cor 10:2), we are baptized  into Christ's death with our sin's washed away much as the Egyptian sin symbolism represented by the number  6 which is the number of man and the flesh (Exo 14:7 6 hundred chariots) was washed away.

13:21 Israel’s experience here is spoken of – Isa 4:5 – of a later day. A reminder that God had saved Israel from Egypt in a miraculous way.

13:3 Why were Israel to remember the day that they came out of Egypt? It was so that they would remember the massive difference in their life now compared to when they were slaves in Egypt. Do we remember the day of our baptism in the same way? Can we remember our feelings as we came out of the water on that wonderful day?

14:3 It was not just Pharaoh who did not appreciate the power of Yahweh. He thought his escaped slaves were trapped. The delivered slaves also would, a number of times in the wilderness, doubt the ability of Yahweh to sustain them.

How do we feel about ourselves? Do we ever doubt that our Father is able to care for us in our “wilderness journey” or are we like both Pharaoh and the nation?

13:8-9 So Israel had a permanent, annual, reminder of their deliverance from Egypt.

The Father in His mercy provided the nation with an annual reminder so that the children could be told regularly of the reason why they were free from Egypt.

In like manner we have a weekly reminder of what Jesus did for us, through the mercy of his Father.

Do we think of our remembrance each week as an intended reminder of our deliverance from sin and death? Or is it just a weekly ritual? Something that we just “do”?

14:3  Pharaoh knew the geography of the area better than the children of Israel. Whilst they may have not reflected on the fact that there was a large river that they would have to cross Pharaoh knew that. Thus the nation of Israel were given another opportunity, as they arrived at the Red Sea, to place their trust in Yahweh,

Do we see obstacles as unsurmountable problems or opportunities to trust that our God is involved in our lives for our eternal good?

v. 16 - This concept began back in Deut.12:5,11 (or much earlier in principle - at least as far back as the ark of the covenant, probably further than that) - God choosing a place. This is developed at great length throughout scripture. This mountain here referred to is Zion. Ps.132:13,14 - to which, if we desire this 'rest', we are invited to ascend. Isa.2:2-5, and then be satisfied - being in Zion - which is in Christ. Heb.4:1-12. More on this subject when we get to Psalms 78, 87 and 132, God willing.

v.7 - Here we have just what we were looking at above - the pillar of cloud/fire that was God leading them, and we are asked to stop and consider (selah [unusually, mid-sentence]) before moving on. Psa.114:1-8 extends this idea further. We are clearly encouraged to allow God to lead us as we pursue our precarious walk towards His kingdom in the way that he led the people in the wilderness.

68:21 In saying that God will wound the heads of His enemies we are being reminded of the promise in Genesis 3:15. Jael enacted this out also - Jud 5:26

:1 'arise … flee before him' is the refrain that Israel were to recite when the tabernacle was moved (Numbers 10:35) So the movements of the ark in some way showed God's work of deliverance which culminated in the work of Jesus.

Psalm 68  This Psalm reviews God as Israel's King and speaks of the future kingdom and glory to come. V.19-35 Speak of the future deliverance of Israel, and the universal recognition of God's sovereignty in praise to His Name.

Psa 68:33-35  Israel is now regathered out of the sea of nations, and blessed, all nations come to terms with this new power enthroned upon Mount Zion. Zech 14

Vs.7,8 reference the wilderness journey we are following in Exodus.

The Hill in which Yahweh desires to live in for ever (put His Name) is Zion (15-16).  It is referred to as being like Bashan.  Bashan could relate to either a hill near Shechem or to the Golan Heights.  The Golan Heights is a plateau of about 1500 ft. above sea level.  Jerusalem and area shall be lifted at our Lord's return to form a plateau (Zech 14:10).  Perhaps this is the reference.

Psa 68:15
The 'Hill of God' is obviously Zion - Psa 133:3, but what about the Hill of Bashan?
I believe that  this Bashan is indeed Mt. Hermon - Josh 12:5 . This verse is prophetic of a reversal that Christ reveals in Matt 17:20
Consider the following information:
Matt 16:13 tells us that Jesus came to Caesarea Phillipi to a high mountain, therefore Mt. Hermon.
Psa 133:3 - the dew that descends on Mt. Zion to be reverse in Kingdom age.
Ps 68:15- Zion to be elevated like the hill of Bashan (Hermon).
Hermon is representative of the pride of Gentilism that must be abased -Isa 2:2,11-14,
Therefore, when Christ returns, Mt Hermon will be cast down and Mt. Zion Elevated - Psa 48:2

GOD'S COMPASSION
 
One of the things that grabbed my attention as I read this Psalm was the compassion God has to all his people, especially toward those who are oppressed or in need.  In particular he addresses four groups of people with specific blessings that are suited to their needs.  The four groups are the fatherless, the widows, the lonely and the prisoners.
 
"A father to the fatherless, a defender of widows is God in his holy dwelling.  God sets the lonely in families, he leads forth the prisoners with singing." (Psa 68:5-6)
 
Society shows that many of the children who grow up without a father find it extremely hard to become balanced in their role as a parent, husband or wife.  But with God as our father we can become more than we could ever have been before.
 
In the days before social welfare, widows were are part of society at a severe disadvantage.  With no husband they often had no income and no one to protect them or stand up for them.  They can feel torn apart and lonely with the loss of a husband.  Even today widows are a group targeted by certain types of rip-off merchants and criminals.  But God has promised that he will be a defender of widows doing the part of the husband.
 
We all know lonely people.  Maybe we are one of them.  God's promise is that he will set the lonely in families, giving them company and protection.
 
And finally, he leads forth the prisoners with singing.  He gives them joy for sadness, releases their bonds - especially the bonds of sin and death, and gives them new hope and new life.

v.17 - Maybe this verse was in Jesus' mind when he talked of being able to command legions of angels in Matt 26:53

The wicked will be no more. David in Psa 68:2uses two similes of the wicked people disappearing in front of God: smoke being dispersed with the wind, and a wax candle melting away in front of a fire. So, prays David, let the wicked people of the earth be destroyed in front of God

68:18    The taking ‘captivity captive’ whilst being used in Eph 4:8 to speak of the call of the gentiles draws on how Israel were to behave when they took captive women – Deut 21:10. Thus we see the captive taken in was and still is typical of the call of the gentiles.

V.6 - this could have reference to being brought out of Egypt through the dry wilderness but may also have a future application. Those who have had to leave family in order to serve the Lord will be in the family of believers now and in the age to come Mark 10:29-30 and Christ who died childless would live to see his seed Isa 53:8,10. Those formerly bound with chains could be those who were in Egypt or prophetically those who were chained to sin and death and resurrected free from sin Isa 49:9; Zech 9:11-12.

Psa 68:16-20 - the mountain of God is probably not Mount Hermon or Mount Sinai as it is from Mount Sinai to His forever sanctuary (or holy place) Mount Zion/Jerusalem Isa 2:2-3; thousands of angels will come when Christ returns Matt 16:27; v 18 Jesus prophetically ascended on high after his resurrection to be at the right hand of God but will return to dwell among the captives (Israel) Eph 4:7-8; vss 19-20 we are blessed now and Christ lightens our burdens Matt 11:28-30 but entering into the millennial kingdom of God on earth age Christ's brethren will be loaded with benefits including salvation from death.

68:17,24,29,35 this would tie up with Gal 4:21-31 where Sinai represents the old covenant/the law, and the new by Zion, which will be the sanctuary of God Rev 21:22-23

Israel is called upon to Bless Yahweh (v.26).  The totality of Israel is outlined in v.27.   Benjamin is a small tribe, while Judah is a large one.   Both Benjamin and Judah are in the south.   Zebulun and Naphtali are in the north.   Four tribes are mentioned.   And so vs. 26 & 27 are saying that: All Israel, from the small to the great, from the north to the south, will bless Yahweh.  This refers to the future when Jews have been gathered from the four corners of the world to Israel (Isa 11:12).

68:29-31 In speaking of kings bringing present to God because of His temple and Ethiopia coming to God we are reading about the kingdom of God when Christ is back in the earth.

68:6 We need to realise that before accepting Christ we are ‘solitary’ no matter how many friends and family we have. In Christ those who once were God’s enemies – Rom 5:10– are now His children, His sons and daughters – 1John 3:1

This Psalm seems to be focusing on how God's reputation spread to the nations roundabout Israel as a result of Israel's journey from Egypt and subsequent possession of Canaan. It's interesting to see the double side to His glory, both in the might of war, and the gentleness of His care (cp. v5, v17). Also notice the two mountains mentioned as God's dwelling place; Sinai and Zion (Jerusalem) corresponding to the same two aspects of His glory (see Heb 12).

V.4 The word heavens (KJV) is translated from the Hebrew arabah which means desert. More modern Bible versions use the word desert. The term Arabah is used, today, in the geography of Israel. The Arabah is the land of Israel from the southern end of the Dead Sea to the Gulf of Aqaba (Red Sea). It is 166km (103 miles) long and forms part of the border between Israel and Jordan. The area is sparsely populated because it is very hot and dry (desert region).

V.17 The word angels is translated from the Hebrew shinan which means to repeat (i.e. double). Why it is translated angels is anybody’s guess. The word for angel in Hebrew is malak and is so used where the presence of angels is described (e.g. Gen 16:7). In this verse, shinan is telling us that the number of chariots should be doubled. And so, the KJV estimation of 20,000 should more likely read 40,000.

68:7-9 In a poetic way God speaks of his care for Israel in the wilderness.

68:8      ‘The heavens dropped’ is yet another allusion back to the time of Deborah and Barak – Judg 5:4

Rain in the wilderness journey

Notice in v7-9 God sent rain on the children of Israel in the wilderness. This is not recorded in the Exodus record. So once again the Psalms give extra detail to fill the picture out.

68:18 The phrase ‘that the Lord  God might dwell among them’ quotes Exo 25:8 which speak s of the way that God would dwell with Israel through the tabernacle. Here we see that that dwelling is to be achieved leading captivity captive. Eph 4:8 shows that this is to be achieved by the work of Jesus.

Psa 69:1 - in the subscription for Psalm 68 is "Shoshannim"<7799> which can mean "lilies" and perhaps connects to Spring and the time of the feasts  of Passover (redemption) and Weeks/Pentecost (ingathering).

Psa 68:1 - this relates to the ark being moved (Num 10:35 plus Num 10:34 for additional context) leading the Jews out of Egypt through the wilderness to Israel and perhaps also refers to Christ's second coming leading the saints to Zion; Psa 68:1 - some see an echo of resurrection in "Let God<430> arise<6965>"; Psa 68:24-27;1Chron 15:14-22 - describes the ark brought to its resting place and perhaps echoes Christ being brought to his resting place in Zion when he returns to establish his Father's kingdom on earth.

Psa 68:4 - "heavens"<6160>; Psa 68:33 - (both instances of) "heavens"<8064>.

Psa 68:6 - "God setteth the solitary<3173> in families<1004>" (does "the solitary" have application to Christ?)..."he bringeth out those who are bound with chains<3574>" (out of bondage to Egypt and perhaps also relates to out of bondage to sin and death)..."but the rebellious dwell in a dry land" (those who perished in the wilderness and perhaps also to those who will be rejected at the judgment).

Psa 68:7-9 - perhaps this is a dual application referring to the ark/Christ moving from the wilderness to the inheritance (from Sinai to Zion).

Psa 68:8 - "Sinai itself was moved" - could this suggest that the Law (given on Mt Sinai) was to be superseded or fulfilled by Christ? And/or might it relate to the earthquake when Christ returns?

Psa 68:13 - "the pots"<8240>.

Psa 68:16 - "leap" (<7520> can mean "to look askance, be jealous, to watch stealthily or with envious hostility, watch with enmity watch with envy").

Psa 68:18;Eph 4:8 - "Thou hast ascended on high" (this seems to have an application to Christ)..."captivity captive" (could this have application to captivity to "sin and death" being captive to Christ who conquered it?).

Psa 68:29 - could this be a reference to Solomon's and/or Christ's house of prayer? 

68:4     Speaking of God riding upon the heavens is reminiscent of the way that Moses spoke – Deut 33:26 – to Israel at the end of the wilderness journey.

68:19   We can so easily take the blessing that God showers upon us for granted. The verse ending with the word “selah” should cause us to reflect and value those blessings for that is the meaning of the word – see Job 28:16 where it is translated “valued”

68:11  As mighty as God is He requires men and women to publish His word.  As the inspired Paul wrote - Rom 10:14 – there is a need for one to preach the word. Do we see ourselves furthering God’s word when we speak of Him to others?

68:5     Having spoken about the rejoicing of the righteous the Psalmist now speaks of God’s care for those who had no one to care for them. There is a relationship between the two groups. They are, essentially, the same. Both rely on God for their care.

68:19  In speaking of God as “god of our salvation” we meet a phrase which does not occur often. However one occasion is 1Chron 16:35 when David brought the ark to Zion.

68:32   This Psalm speaks of the salvation of God through the work of Jesus – see the way I which verse 18 is quoted in Eph 4:8 – and looks finally to the kingdom and so the nations are invited to worship God rather than their vain idols.

68:2       The analogy with smoke and melting wax is so apt. Whilst the “wicked” in this world might seem so powerful and influential they are of no significance before God. We should try and remember that when we see evil things happening in the world.

68:9 the seeming little details that God sent rain should be understood as an evidence that God is in control of the weather and uses it to further His purpose. A reason why we should not complain about whatever weather we receive at His hand.

68:2-3 the righteous do not simply joy in the death of the wicked. Rather their joy is in the because the wicked are removed God’s glory will be seen. There is no pleasure in the death of the wicked – Eze 33:11 – rather that they will repent. Do we sorrow over those who do not believe in God dying?

68:6 The “solitary” spoken of in this Psalm are special people. They are like the “only son” of Abraham (Gen 22:2) or the “only son” for whom there will be mourning (Zech 12:10). We are amongst those “solitary” – who have been bound into the family of God through baptism. As such we are seen as special as Jesus is. So we have been made to be “accepted” (Eph 1:6) – that is “highly favoured as the same word is translated in Luke 1:28.

68:25 The mention of “damsels playing with timbrels” may well be a reference to the daughters of Heman spoken of in 1Chron 25:5

68:6 those who are “bound with chains” are the “prisoners” are those bound by sin. Isaiah speaks of their deliverance through the work of Jesus – Isa 49:9, 61:1 We know that Isaiah on these occasions is speaking of the work of Jesus because of the way in which the New Testament uses those areas of scripture to speak of Jesus’ redemptive work.

v.20 - We await the return of the bridegroom now. This symbol of marriage has always been used by God to denote man's relationship with him, eg.Isa.54:5, 62:5. Now we have the same relationship with Christ. 2Cor.11:2. Are we ready? Rev.19:7

2:14 Levi who is here styled 'the son of Alphaeus' actually is the brother of 'James the son of Alphaeus' [3:18]. He is also styled 'Matthew' [Matthew 9:9]. So Jesus calls two brethren who, secularly, were dissimilar. As a tax collector Matthew / Levi would be despised by the Jews. We probably would have not appointed someone from that type of background to such an important task as we would probably think it would not help our cause to present that type of image. This should cause us to think about what basis we use for making selections in ecclesial life.

2:10 Jesus forgave the sins of the man sick of the palsy. The scribes murmured saying that only God can forgive sins. Find Old Testament passages which show that God forgives sins. Also find any other occasions in the New testament where it says that Jesus forgave sins - there are not many.>

2:6 Notice the scribes were 'sitting there'. But we know the house was so full of people that the four carrying the man could not get near Mark 2:4. So we get the scene. Many people are huddled in the house and standing outside. However the scribes have managed to get themselves seats!

Mark 2:4  Here we have an wonderful example of faith. The four(V3) who carried the man sick of the palsy, now lift him up on to the roof. They then, would have had to remove what would have been a stone or tile roof. As they let him down their faith was such, that they just did not hope that he would be cured by the Master, they knew in their hearts and minds that Christ would heal him.

v.1,13 - We cannot really miss in this gospel the intensity of the work which Jesus did - he was given, it seems, no rest by the people.

The man sick of the palsy had two pronouncements passed upon him by Jesus:

Son, thy sins be forgiven thee. (v.5)

Arise, and take up thy bed, and go thy way into thine house. (v.11). 

The first was the condition of faith in seeking the Son of God; the second was the reward of being made whole in Christ.  Our experience is the same: our sins are forgiven in baptism after we have sought the Lord. We shall be made whole and enter into our house (the House of God) when he returns.

In this chapter Jesus ascribes four names or titles to himself:

v.5 - It is interesting that the implication is that this man was forgiven and cured as a result of the faith of his friends.  We do not know this for sure, as we are not told of the level of faith of the man himself, but it seems that way.  Is this the same idea that is expressed in James 5:14-16

2:6      That the scribes were 'reasoning in their heart' should alert us to the danger that we may well misjudge a matter and condemn a brother or sister on the basis of our thoughts which may be based on a prejudiced assessment of the situation.

2:9-11 we have also to remember that it is more important to focus on our spiritual healing/the forgiveness of our sins, than on the healing of our physical bodies in this mortal life, and put the care of both into the Lord's hands.

V.3,5,11,12 - the paralytic had friends who supported him spiritually and otherwise. They sought and found the Lord though it took effort. Upon having his sins forgiven he was now able to begin his walk in Christ.

There are 4 questions asked of Jesus in this chapter:  Mark 2:6 where the scribes questioned Jesus’ ability to forgive sins; Mark 2:16the Scribes and Pharisees asked him about the company He ate with; Mark 2:18 John’s disciples and the Pharisees disciples ( a strange combination!) questioned Him about fasting; and Mark 2:24 where the Pharisees ask Him why His disciples unlawfully picked and eat the ears of corn. These leaders really did give Him a hard time.

14 At this point of time Jesus had already called Simon and Andrew, James and John. ( 1:16-20); and according to John's record Philip and Nathanael (John 1:43-51). We can not say for sure that the others have not been called, even though it appears that way (Mark 3:13-19), also compare Luke 5:27-28 with Luke 6:12-16. If not, this would make Matthew the seventh disciple called. This is shortly before the Sermon on the Mount would have been delivered (Luke 6:20-49), indicating that Matthew's record is not in chronological order.  

2:1 When we read of ‘the house’ in Capernaum it is reasonable to conclude that it was the house in Capernaum mentioned in Mark 1:29. So the house where the roof was broken in was Peter’s house.

2:14   We are so familiar with the concept of following Jesus that we maybe give little thought to the origin of the idea. An area of interest is Hos 6:3where the idea of former and later rain is presented – a picture of Jesus – along with a call to ‘return unto the Lord’ – Hos 6:1. Those who are called to ‘return’ will ‘know’ if they ‘follow on’

The Pharisees accused Jesus of blasphemy when He said: Son, your sins are forgiven (v.5).  They contended that only God could do that (v.7).  But, Jesus said it to qualify the authority given to Him by His Father (v.10).  Had they understood the scriptures without prejudice, they would have accepted His position.  Moses, in whom the Pharisees openly professed, endorsed Jesus (John 5:45,46).  Moses was given the authority by God to speak for Him (Exo 7:1,2).  Moses, a precursor of Jesus, spoke of Him (Deut 8:15).

2:1  As we doubtless are aware Capernaum is in Galilee. As you read through Mark make a note of the places where he is seen. We will see that he spends most of his time in Galilee and the north of Israel in Mark’s account.

V.4 Palsy means paralysis. And so someone sick of the palsy would be paralysed in some part of his body. This condition can be accompanied by convulsions and difficult breathing.

Roofs on houses in the Ancient Near East were flat. A trap door allowed the occupants of the house to access the roof. It was not uncommon to sleep on the roof during the hot summer nights. Also, the roof was a good place to store or dry things.

The paralytic could not be lowered through the trap door because his mattress was too big. And so, part of the roof around the trap door was broken open to allow him access.

What Jesus means by his answer in v17 is well hidden. In effect, he is saying to the scribes and Pharisees "why aren't you sitting at my table?". Their indignation in v16 may be because they had expected Jesus to invite them to sit with him as honoured guests. But Jesus makes it plain in v4-5 that he expects us to come to him.

2:9 Of course Jesus is not simply concerned with voicing words. It is just as easy to say ‘thy sins be forgiven thee’ as it is to say ‘rise up and walk’ The religious leaders were good at saying and not doing – Matt 23:3- but Jesus’ words were always backed up by actions. Are we so reliable?

2:2  That there was no room to receive all the people is an indication of God’s blessing on Jesus’ work – echoing Mal 3:10

Summary of Chapter

2:1-3          Capernaum healing the man sick carried by four

2:14-17       Levi called and entertains Jesus

2:18-22       Teaching about fasting and John’s disciples –two parables. New cloth in old garment, new wine in old bottles

2:23-28       Sabbath gathering corn in the corn fields and Jesus comments about David taking the shewbread

Ch 2 v 28 For the Son of man is Lord even of the sabbath day. How is the Lord Jesus Lord of this day? He exhibited the true principles of the Sabbath as outlined in Is 58. He was the embodiment of those priciples which showed how we ought to act to others and display love for our neighbour and in so doing our love for God. The Sabbath was made for man that he might develop spiritually and here was one who was the epitome of all spiritual development. It also points us forward to the kingdom where on that 7th day (7000 years) Jesus will be Lord over all the Earth and the people will bring forth praise to honour our heavenly Father

Mark 2:3-5; Luke 5:18-20

“And they come unto him, bringing one sick of the palsy, which was borne of four. And when they could not come nigh unto him for the press, they uncovered the roof where he (Jesus) was... When Jesus saw their faith, he said unto the sick of the palsy, Son, thy sins be forgiven thee.”

No government programs, no political activism have the power to transform lives. Only Biblical Truth as it is in Jesus has the power to do so. Here we have four men who arrived late, carrying a paralyzed man on his bed. When they realized that they could not get to Jesus because of the crowd, they took their helpless paralytic friend to the roof and lowered him in front of Jesus as he spoke. They were not deterred, grumbled or complained, but determined to solve the problem, and by their action they evidenced their faith that their friend would be healed - “I will show you my faith by my works" (James 2:18).

Hope was the motivation in bringing the paralytic to the only One who could heal. Hope motivates to manifest faith. The narrative reveals their faith was a wise faith, persistent faith, un-intimidated faith, humble faith, loving faith, and an active faith! It was this kind of faith that served as a catalyst for Christ performing this miracle for them, and healed the paralytic.

2:12   Notice that the people “glorified God” even though it was Jesus who had performed the miracle. Here is a powerful lesson. We should avoid taking praise to ourselves and emphasise that God is the one who should be glorified whatever we do.

2:18-19       How often do we assess what should be done by looking at others? Our behaviour must be determined by  our understanding of Scripture – not by peer pressure or what we might thinks that others will think of us. 

2:16-17          We all tend to be respecters of persons. We seek company with those who are like us. Jesus’ teaching by example is a serious challenge to us in our preaching. Do we tend to look to those who are like us  when we preach? And maybe more to the point do we appear so different from others that they are uncomfortable in our presence?

BY GRACE YOU ARE SAVED

Mark seems to take pleasure in contrasting the teachers of the law with the way of Christ. Here are two examples:

Jesus had just met a paralysed man. His first words to the man were, "Your sins are forgiven." (Mark 2:5). Mark then contrasts the compassion and forgiveness of Jesus with what the teachers of the law were thinking: "Why does this fellow talk like that? He's blaspheming! Who can forgive sins but God alone?" (v.7. And then right in front of them all, Jesus healed the man, proving that he truly did have the authority to forgive sins. The teachers of the law taught that only God could forgive sins. Theirs was a graceless teaching. But Jesus, by his words and actions, poured out a teaching of grace.

The second example was when Jesus went to eat with "tax collectors and sinners." (v.15). The teachers of the law were bewildered that he would even associate with such people. They were separate, standoffish, proud and believed tax collectors and sinners were not worth the time of day. But Jesus showed otherwise. Tax collectors and sinners are just as valuable to God as any one of us, it's just that they are sick and need healing from their sins, as we all do. The teaching taught by the teachers was to stand apart, to be separate and to keep others out of God's kingdom. The life and teaching of Jesus gives grace, draws in and heals.

Let's not become like the teachers of the law, but instead become more like Jesus

Mark 2:1-12 - V2 there were so many gathered the door (John 10:7,9) it seemed could not be reached; Vs.3-5 a paralytic on a bed was carried by four (4 is thought by some to mean "the complete earth, the creative works of God, the world number, the city number, the number of organization, the number of places Jesus was pierced by nails") and they had to dig through a roof that would likely have been made of wooden beams, then short wooden sticks, then thorn bush, then a coat of mortar, then covered with dirt which would be rolled flat; Vs.3-5 so the person in effect when lowered to Christ was perhaps symbolically buried with Christ with he and his helpers (could they have been Gentiles who came later not unlike the 4000 who were fed after the 5000 Jews?) having diligently sought (Matt 7:7-8) despite difficulty, so if it was a symbolic faithful burial, the bedridden man had Christ forgive his sins much as those who become symbolically buried with Christ through baptism and then begin their spiritual walk - or perhaps it refers to the immortal walk of the forgiven faithful after resurrection and judgment. 

So perhaps there are multiple lessons here. We are all like the man lying on the bed ill, unable to do what we need God to do for us who so loved the world He gave His only begotten son (John 3:16). When we are faithful and go inside the house (the ecclesia) where Christ is in our midst, we are better able to walk on a faithful spiritual journey. 

2:2     In the current climate where some would emphasise healing powers it is interesting that Jesus’ focus is preaching the gospel message – the healing is secondary and designed to provide the credentials that he was indeed Messiah.

   2:13  Notice the focus. Whilst Jesus has performed miracles which awed the people Jesus “taught them”. We will see as the record continues that Jesus recognised that the multitudes that followed him were more interested in his miracles than his message.

Mark 2:7  Mark 2:7 These words startled the aforesaid "Pharisees and lawyers." They looked at each other and whispered, as much as to say, "Ha! did you hear that? We have got something now." Their actual words (under their breath) were, "Why doth this man thus speak blasphemy? Who can forgive sins but God only?" Jesus perceived the movement, and knew their thoughts. 

Turning to them instantly, he said, "Why reason ye these things in your hearts? Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee, or to say, Arise, and take up thy bed and walk?" He places the two things on a par in point of power and authority. If he could do the one, was it not evidence of ability to do the other? Who could cure the palsy with a word but God only? and if God gave the Son of Man power on earth to cure the palsy and do many other works that no man could do, why should he not confer upon him the power to forgive sin also, which was neither more difficult nor more easy? Pressing home this argument, he said to them, "That ye may know that the Son of Man hath power upon earth to forgive sin -- (then turning to the palsied man) I say unto thee, Arise, and take up thy bed and go thy way unto thine house."

2:5   We are still very early in Jesus’ ministry when he confronts the Pharisees by forgiving the man’s sins. But, of course, this was the real purpose of Jesus coming. Not to be a healer of men’s physical ailments. Rather it was to heal people of their sinful nature.

2:24        We have to presume that  there were Pharisees walking with Jesus and the disciples. So we might wonder also whether there were others there as well.

Mark 2:26

“How he went into the house of God in the days of Abiathar the high priest, and did eat the showbread…”

In 1Sam 21:2; 1Sam 22:20; 1Sam 30:7; we read Ahimelech was the high priest and the father of Abiathar, but in 2Sam 8:17; 1Chron 18:16; 1Chron 24:6) we read that Ahimelech was the son of Abiathar! Ahimelech was murdered and Abiathar, was the sole survivor of the massacre ordered by Saul and carried out by Doeg (1Sam 22:9-23). It was Ahimelech (Abimelech in the LXX, 1Ki 20:6-9; 1Sam 21:6-9), who gave David the showbread and Goliath’s sword, and was the high or chief priest with Zadok (1Chron 24:31 LXX). “And one son of Abimelech son of Achitob escapes, and his name was Abiathar, and he fled after David” (1Ki 22: 20 LXX; 1Sam 22:20,21).

Primogeniture follows in the order of the first born son – oldest to youngest (cf. Num 3:1-4). It was a hereditary office in ancient Israel. Ahitub, was Eli’s grandson to whom the priesthood went after the deaths of Eli and his two sons. Ahimelech, son of Ahitub, the son of Phinehas, became high priest, so Ahimelech had to have been the eldest - a father, not son of Abiathar (1Sam 14:3; 1Sam 22:9). Saul wanted Ahiah to bring back the Ark. Ahiah is believed to be the same person called Ahimelech (1Sam 14:3,18; cp. 1Sam 22:11). Ahimelech’s son, Abiathar, winded up doing it under David (2Sam 15:24-29). It appears to me that a scribal error was made in 2Sam 8:17 and carried over to 1Chronicles.

After Ahimelech’s death, Abiathar (line of Ithamar, Aaron’s youngest son) became the high priest with Zadok, (line of Eleazar, Aaron’s eldest son) after their deaths (cf. 2Sam 20:25). Together, they brought back the Ark to Jerusalem (2Sam 15:29). After David’s death, Abiathar backed Adonijah to be the next king (cf. 1Kin 2:26,27), after which, Solomon made Zadok the sole high priest having remained faithful to him (1Kin 1:7,8; 1Kin 2:35).

Every incident mentioned happened, “in the days of Abiathar the high priest.” This is absolutely correct! Abiathar was alive when all this happened and became a high priest; it was in the time of Abiathar, not his tenure in a high priestly capacity, that is being referred to by Christ (cf. Luke 4:27, “in the time of”).  

While variants exist throughout the Bible, it remains the infallible guide in matters of faith and practice. Most of the variants are not all that significant, and do not supersede matters of faith and practice for salvation, the Bible providing the foundation for both.  Johann J. Wettstein (1693-1754), Swiss Biblical Scholar, in his book, The Variety of Readings in the Text of the New Testament, wrote that God, “bestowed this book once and for all on the world as an instrument for the perfection of human character. It contains all that is necessary to salvation both for belief and conduct.” This applies, likewise, to the Old Testament.

k 2:24 the Pharisees’ observation that plucking corn was “ Not lawful” on the sabbath was not based on a specific injunction in the Old Testament. It was based on their own interpretation of what constituted work.

2:16 this is the first of what would be many encounters with the Pharisees who were seeking to undermine Jesus’ teaching and status.

2:15 Notice who Matthew had invited to the feast. Clearly Jesus and the disciples were present but the majority of those there was individuals that Matthew would have had dealings with in his work as a tax collector. Why were they there? Clearly so that Matthew could share his association with Jesus with them. Doubtless sin the hope that they would follow Jesus also.

Mark 2:18 from the record inMatt 9:14 we appreciate that it is the disciples of John the Baptist that ask this question.

Notice the difference between them and the Pharisees. The Pharisees are seeking occasion to fault Jesus. John’s disciples are seeking instruction The two events are placed adjacent here to cause us to appreciate the different attitudes that were held towards Jesus.

THE REACH OF THE RECLINER

Jesus made a big effort to reach out to ‘sinners.’ They were the untouchables of his day – tax collectors, prostitutes, people with demons and diseases, people with problems. More often than not, they are the people even we don’t want to associate with – and for good reason. We want to feel safe, we want our children to be safe, and we don’t want the bad influences and issues of ‘sinners’ to rub off on us.

Jesus did a lot of teaching in synagogues, up on mountainsides and on the beaches, but it was not usually in these public settings that the ‘sinners’ were reached.

Levi was one of the ‘sinners.’ He was a tax collector. In order to reach Levi, this is what Jesus did: “And as he [Jesus] reclined at table in his [Levi’s] house, many tax collectors and sinners were reclining with Jesus and his disciples, for there were many who followed him.” (Mark 2:15). Jesus reclined with them. He wasn’t standing for a quick exit, he wasn’t preaching a sermon, instead he was sharing time in a relaxed environment around a meal with them.

It goes against our nature, but isn't this what we should be doing?