Comments for March 22

v.10 - In the context of priesthood there was no room for the stranger - this was to keep the purity of the worship. Where strangers could be tolerated as worshippers, they were not as worship leaders. Here was a select band, chosen by God to be a special people for himself. We also belong to a kingdom of priests and a holy people to God, though our priesthood is of a different order. We should ensure equally that the stranger does not infiltrate our leadership. Num.18:7, Eze.44:8, Acts 6:3,4, 1Tim.4:15,16.

v.6 The word rendered bring near, is properly a sacrificial word, and signifies the presenting of a sacrifice or offering to the Lord. As an offering, the tribe of Levi was entirely given up to the service of the sanctuary, to be no longer their own, but the Lord's. Often translated 'bring' in the context of bringing an offering. Leviticus 1:2 etc.

v.47-51 - The process here was like a taxation - the priesthood must have blossomed in many ways from this point onward - not only did it suddenly acquire a large number of assistants, it also acquired the financial ability to provide for the service and for the various needs that came along. The difference in the administration of the people from this point on must have been immense.

In setting out the responsibilities of the 'sons of Levi' structure is given to the tabernacle worship.
:40 The numbering of the firstborn and the taking of the sons of Levi instead of the firstborn was to remind Israel that they had been redeemed from Egypt and that the Egyptians had lost their firstborn in the process.

:40 In numbering the males 'from a month old' we realise that those born in the wilderness are excluded from this numbering (see 1:18) - reinforcing the point that the matter of numbering the firstborn is to remind Israel of the death of the firstborn in Egypt.

3:44-45  So again the principle of redemption is highlighted. The Levites were taken instead of the firstborn - by contrast with the situation in Egypt a year ago when the firstborn were slain.

V.22,28,34,39 It appears that the numbers of the Levites were rounded off. In V.22 we have a count of 7,500, in V.28 a count of 8,600 and in  V.34 we have a count of 6,200, when we add these numbers we have a total of 22,300. Yet when we go to V.39 we see that the number is rounded off to 22,000.

Today, a "Thought" I heard from someone else.  The Levites had to camp around the
  Tabernacle.  So, when the other tribes looked towards God's tent, they would have to
  look through the Levites. In a spiritual sense therefore, the tribe of Levi had to be
  invisible, so that the people could see God.  What a lesson for us.  Our lives must be
  transparent, so that people can see through us to God.

Originally all firstborn were to be the LORD's (Exo 13:11-15).
Now, the Levites were to be surrogate firstborn for Israel.
Therefore, their inheritance became the LORD (Deut 10:9).  The Levites were given this honour to serve the LORD because they stood by Moses against the Golden Calf worshippers (Exo 32:25-29). 

3:12      In taking the Levites instead of the firstborn God is not relieving the firstborn of his responsibility.  Rather we see a loving God who made provision for Israel in taking the Levites. Whereas other nations would sacrifice the firstborn to their God and kill him Israel were provided with priests to minister unto them so that they could give themselves in service as living sacrifices to their God.

3:15  Whilst the Levites were not numbered with the rest of the tribes – as recorded in chapter 1– they were numbered. However their numbering was done using different criteria. Whereas the Levites were numbered from one month upwards – no upper limit being specified – the rest of the tribes were numbered from 20 years upward – Num 1:3 The numbering of the people was of those able to go to war. The Levites were numbered to count those who would be able to serve in the Tabernacle.

3:7      In saying that the Levites were to ‘keep the charge’  when they did the service of the tabernacle we are to understand that they were to observe what God had taught them – Gen 26:5 – it is not simply a matter of performing the detailed tasks associated with the tabernacle service.

The Levites were now considered the firstborn of Israel by way of substitution. They were numbered against the firstborn of the other tribes. The number of firstborn of the other tribes was 22,273 (v.43). This was 273 more than the Levites (v.39). Each of the 273 had to be redeemed by paying five shekels which was given to Aaron (vs.47,48). But out of 22,273, how was the selection of the 273 made? Jewish writers suggest that a lot was used to determine the matter. 22,273 slips of paper, bearing the name of each firstborn, were put into a receptacle. 22,000 slips bore a different designation to the other 273. It has been suggested that the designations could have been Son of Levi and Five Shekels. If a slip containing Son of Levi was retrieved, then the Levites would redeem the boy named on the slip. If a slip containing Five Shekels was retrieved, then the parents of the boy named on the slip had to pay the five shekels.

3:4 So, for completeness, the record names all the sons of Aaron even though Nadab and Abihu have already died.

3:16 Now we see the formalisation of the tribe of Levi after their commitment to God at the incident of the golden calf – Exo 32:26

3:4    The spectacular way in which Nadab and Abihu died actually is symptomatic of the whole nation. Nadab and Abihu did not sanctify God, those who rejected the counsel of Joshua and Caleb shared the same problem.  God’s holiness would have been seen if Israel had entered in faith when they arrived at the border of the land the first time.

GLORIOUS DAYS

Imagine the views that Moses, Aaron, their sons and families would have had as the sun rose each morning. They were given the privilege of being camped on the east side of the tabernacle. The Scriptures put it this way: "Moses and Aaron and his sons were to camp to the east of the tabernacle, toward the sunrise, in front of the Tent of Meeting." (Num 3:38)

As the sun peeped up over the horizon each morning, Moses and Aaron would have seen the brightness and glory of God in the sun if they had looked to the east. And if they looked in the direction the sun was lighting up, they would have seen the glory of God in the tabernacle of the LORD. Either way, the day of Moses and Aaron started with being surrounded by the glory of God, Imagine waking up to that! They would have been able to say without a doubt that "Today is going to be a glorious day!"

It can be the same for us. If we let Gods glory shine into our lives first thing every morning through prayer and Bible reading, every day can be a glorious day, no matter what happens. Lets make today and every day, a day that starts and is filled with the glory of God.

3:1    The mention of the fact that these generation were named at Sinai and yet mention is made of the death of Nadab and Abihu alerts us to the fact that this element of the record, at least, was recorded close to the end of Israel’s time at Sinai.

3:13   Israel were bought with a price – the price was the “firstborn”. A hint of that which was to come. Jesus is now the “firstborn” from the dead Col 1:18

Census riddles

There's a couple of riddles in this chapter I can't get to the bottom of. We know the answers must be there somewhere in the Bible, but haven't found them yet, so if you have any suggestions, please email me or post them here!

v39 : Here the number of Levites is counted from a month old and upwards. One would expect this to be a greater number than is given for the other tribes, because these tribes were counted only from 20 years old and upwards (see chapter 1). Yet, the number here is 22,000, well below that of the other tribes, which averaged 50,000. Why is this?

v42-43 : Here Moses numbers the rest of Israel in the same way (1 month and older), but this time only the firstborn. We find that the firstborn males of the whole Israelite congregation comes to 22,273. Now, bearing in mind that the males aged 20 and up equalled around 600,000, that would mean only one firstborn for every twenty seven men! If there were the same number of women, that would mean each woman gave birth to over fifty children!

Numbers 3 - Census Riddle

Num 3:39 tells us that the total number of males 1 month old and over in the tribe of Levi numbered 22,000.

Num 3:43 gives us the total number of first born males across all the tribes of Israel, excluding the Levites, as 22,273.

Every male Levite one month old and above was counted as if they were first a born “instead”, to represent to the Lord, the first born of each family in Israel. (Num 3:45).  There were 273 families in Israel which were not covered by the a male member of the Levites.  The Law could not bring redemption.  The provision was made that 5 shekels were taken for each family as redemption money (Num 3:46-51).

Therefore, by Divine provision the redemption money paid for 273 families and because the number of male Levites were insufficient, the redemption Israel was incomplete.

Jacob’s blessings to his sons also contained a curse on two of them, Simeon and Levi (Gen 49:5-7). Both tribes were to be scattered in Israel.  During the distribution of the land, under Joshua (Joshua 19:1), Simeon was to inherit territory “within the inheritance of the children of Judah.”

The Lord prepared his Levitical servants for the priestly work they were to do.  On entry to the land of promise, Levi was to be divided across the territory (Gen.49:5-7).  They were to populate 48 cities (Josh 21:41) including 6 cities of refuge.

We can be certain that during the wilderness journey, the Levite population was sufficient to carry all the component parts of the Tabernacle. The numbers do include infants from one month old and upwards (Numbers 3); Gershonites 7,500 (v.22); Kohathites 8,600 (v.28); Merari 6,200 (v.34).

Perhaps the answer to the first Census Riddle is that the low number of Levites compared to other tribes was, it was a fulfillment of a prophecy in Jacob’s blessings, Genesis chapter 49.

Numbers 1 - Census Riddle

The answer, to the second Census Riddle, I suggest is that it was not only the firstborn of each family that contributed to the male population census of 603,500.  They were counted from, “all the congregation”, 20 years and upward all that were able to go to war...” (Num 1:2-3).  This number excluded the Levites (Num 1:47).

However, if other children in the 22,273 Israelite families (Num 3:42-43),  as well as the first born males produced children, they may have produced one first born male, but they also would have had many more children who would qualify to be counted in the census.

We should remember that it was not just one generation of the children of Jacob who left Egypt.  The number that were able to go to war could have included people from four generations, some grandfathers, fathers and their sons, grand children and some great grandchildren.

3:43    Again, as previously noted, we see the phrase “the number of the names” – a way in which the early disciples of Jesus were described – Acts 1:15

3:32    The exaltation of Eleazar to having the oversight of those who kept the charge of the sanctuary is setting him, as firstborn of Aaron, apart from his brothers.

3:9     We should reflect on the fact that the Levites were “wholly given” in service to Aaron. Service to  God is no part time affair.

3:4      It as doubtless well known that Nadab and Abihu had died at the end of their consecration. They died childless. Their line ended with their sin. A poignant reminder of the consequences of disobedience to God’s commands.

3:13     repeatedly Israel are told that the “firstborn” are God’s because of their deliverance from Egypt. Maybe we should remember regularly that God’s firstborn was given for us.

3:6     The tribe of Levi was chosen to officiate for God because they stood on the Lord’s side at the time of the golden calf – Exo 32:26 – so we can reasonably conclude that the event recorded here took place after the incident of the golden calf.

Num 3:4

“And Nadab and Abihu died before the LORD, when they offered strange fire before the LORD in the wilderness of Sinai…”

According to Rashi’s Commentary, Rabbi Eliezer said, “Aaron’s sons died only because they rendered halachic decisions in the presence of Moses, their teacher.” Halacha is “the body of Jewish law supplementing the scriptural law and forming especially the legal part of the Talmud” - Merriam-Webster dictionary. Cf. https://en.wikipedia.org/wiki/Halakha/ Rabbi Ishmael said they died because, “they had entered the sanctuary after having drunk wine.”

No drink offerings of wine with any of the sacrifices are mentioned in Lev chapters 1-9. Up until Lev 9, everything was done perfectly. Events of Lev 10:1-3 followed Lev 9:24 the very same day! Although we read some commands after the fact, there is no doubt that they were given prior to Nadab and Abihu through Moses as implied in, “which he commanded them not.” Alcohol was not a factor.

It is claimed that Nadab and Abihu got drunk on the wine of the peace offering, which Moses introduced after the sin offering (Lev 9:4), though wine is not mentioned for the peace offering in Lev 7:11-21, nor Lev 9:8-24. However, we do read wine for the peace offering in Num 15:8-10, as part of the drink offering, a half a hin of wine, but it does not mention they drank it. Let’s say they did. A hin is 1 ½ gallons or 5.7 liters. There are 24 cups in 1.5 gallons https://www.asknumbers.com/gallons-to-cups.aspx so half would be 12 cups. The peace offering was a fellowship offering with the LORD, the priests, Moses and Aaron, and the people. While certain sacrifices were not permitted to be eaten by the people, it was permitted during the peace offering (Lev 19:5-8). If Nadab and Abihu drank wine while having a fellowship meal before the LORD, so did Moses, Aaron, Eleazar, Ithamar and the people! We then have to ask how much wine was poured out on the altar, and how much did they sip considering their huge number (cf. Exo 12:37)?!  Wine was specifically omitted being the sacrifices for a specific purpose, the preparation that led to the consecration of the priests and the Day of Atonement, a holy convocation.

Scripture ascribed their deaths having to do with offering “strange,” or “unauthorized” fire, and we conjecture it was because of Lev 10:9. Fire was to come from the altar that Yahweh kindled, Himself, (Lev 9:24). They used some other common fire, and so fire from the LORD consumed them (cf. Deut 4:24; Heb 12:29). However, Nadab and Abihu were involved in several other transgressions, which were strictly forbidden. They took their own censers, not the sacred censer of the sanctuary. They offered incense together, whereas it was to be offered by one, not two priests. They presumptuously encroached upon the functions of the High Priest, for according to the Law, the High Priest burnt incense in the special golden censer that would be brought into the Most Holy  (Lev 16:12,13; cf. Heb 9:3,4) on the Day of Atonement. It was not the morning or evening sacrifices. The services of the Atonement (Lev 9:7) were to be performed by Aaron only, for he slew the sacrifices (Lev 9:8,12,15,18). His sons were only to attend to him (Lev 9:9,12,18).

Why did the LORD speak directly to Aaron giving him the directives read in Lev 10:8-11 instead of through Moses, as all the other directives prior:  as the “LORD commanded Moses,” as the “LORD spake unto Moses,” and so “Moses commanded Aaron and his sons,” as read throughout Leviticus chapters Lev 1 to Lev 9? This is significant! Aaron, the consecrated High Priest, was directly instructed that he and the priests serving with him were not to consume any alcohol before entering or performing the services in the Tabernacle.  Aaron was also to teach the people all the statutes God gave them through Moses. Consuming alcohol with all the licentious reveling was part of the Pagan idol worship of the nations (Deut 12:30-32; cf. 1Pet 4:3,4), which they were commanded not to follow, and no doubt, it would have reminded Aaron of the revelry, idolatry, and debauchery of the Israelites in their worshipping the golden calf, an Egyptian god, which he made, but said it magically appeared, told them the calf was their god, and then blamed the incidence all on the people (Exo 32:2-6, 23-25)! Aaron, as High Priest, was to be a great example of holiness to God and to the people (cf. Exo 28:36-38), teaching the difference between the holy and common, the clean and the unclean to the very people he reveled with! If he failed, he had no one to blame but himself.

Nadab and Abihu chose to worship God their way, a way not commanded, thus slighted God’s holiness and utterly disrespected Aaron! They were too confident in their position having been with Moses, Aaron, and the 70 elders at Mt. Sinai where they saw the God of Israel, and ate and drank in His presence (Exo 24:9-11). They presumed upon their position as consecrated priests, possibly, too, of family ties.

Our danger is we may become so accustomed to the grace we have in Christ, being the family of God (Rom 8:16,17), that we presume upon grace without fear of God’s judgments, forgetting His holiness and disobeying His commands in the process. God has never, and will never, negotiate His holiness (Deut 3:23-26; cf. Deut 32:51,52; Num 20:12). To worship God acceptably, it must be in spirit and in truth, and to distinguish and separate the holy from the unholy, the clean from the unclean in all our manner of living in all obedience (1Sam 15:22; Jer 7:23; John 4:23,24).

3:47 This is the third time – out of five occurrences – that we are told that a shekel is twenty gerahs. There is no mention anywhere of what a gerah is. One, therefore, has to conclude that a gerah was a commonly known value by the time Israel left Egypt.

Num 3:12 – The tribe of Levi was chosen by the LORD for the service of the Tabernacle. However, the LORD chose the firstborn males of the children of Levite families to serve Him (Num 3:15-16). They were numbered and found total 22,000 (Num 3:39). The firstborn males of Israel were also counted, their total was found to be 22,273 (Num 3:43). The census of males revealed that there were 273 more firstborn Israelite males than Levite firstborn males.

What was the purpose of this exercise? The reason is given. “the Levites shall be mine; All the firstborn are mine” (v.12-13). The firstborn of the Levites were taken for service to the LORD instead of the firstborn of the rest of Israel. Although the nation of Israel were the LORD’s firstborn (Exo 4:22-23) whom HE released from slavery in Egypt Num 3:12-13).

So 273 Israelite firstborn males were redeemed with 5 shekels “after the shekel of the sanctuary (Num 3:47). The “shekel after the sanctuary” was silver (Exo 38:25), symbolic of redemption.

Aaron and his sons were to hold the office of Priests in the service of the Tabernacle (v10).  Three sons of Levi, were each given lead responsibilities for the transport of the Tabernacle during the wilderness journey. Gershom (Num 3:25-26), Kohath (Num 3:27-31) and Merari (Num 3:33-37). 

Lessons for Us

The Levites had a responsibility to the serve the LORD wherever the Tabernacle was located on the wilderness journey. – We each have a responsibility to serve our God and contribute to the work of the ecclesia wherever we are in the world. – 1Cor 12:14-22.

The LORD called His firstborn out of Egypt – Israel then Jesus (Hos 11:1 ; Matt 2:15). 

The LORD in His mercy made provision to redeem all Israel  - Jew & Gentile (2Pet 3:9).

3:12 there was a price to pay for redemption from Egypt. The nation had been bought by God. But in His mercy he chose just one tribe to be his servants.

3:4 This is the first of two occasions when we are told that Nadab and Abihu had no children. The other is 1Chron 24:2 where it is presented as the reason why Eleazar executed the priest’s office.

As tragic as it is there was more tragedy. Their rebellious behaviour finished their genealogy – no one to preserve their name! A total end of their family.

Do we think through our actions and possible consequences before acting?

3:41 Actually all the children of Israel belonged to God because He had delivered them from Egypt.

As such the other tribes were freed from the obligation to the service that would be given to the sons of Levi. The tribe of Levi had specific things that they had to do. But this did not mean that the other tribes had no obligations. Their obligation was to listen to and follow the instructions of the sons of Levi who should be instructing the rest of the nation.

3:2  So now we appreciate, without any doubt, that by the time this part of the record was written that Aaron and his sons had been consecrated and two of those sons had died. The details of this are found in Lev 10.

148 v. 5 - Let us praise the name of the Lord: for he commanded and we were created. Ps.33:6-9, Ps.95:5, Rev.4:11.

Psalm 148 Psalm 19 links creation showing God's glory with the power of the word of God to change lives. This psalm calls for praise from the whole of creation. We can surely join in this praise because we are a people near unto him (v14)

Psalm 149 :4 the beautification of the meek with salvation is associated with Isaiah 61:10 2 Chronicles 6:41 Psalm 132:9 so we see the beautification is identified with the giving of everlasting life and the priesthood.

Psalm 150 A fitting end to the book of psalms - so many of the Psalms have called for or been examples of praise. And now the Psalmist calls on us to praise the Lord with all our strength. Such praise comes from a right understanding of His might, power and mercy.

149:3 - We tend (or at least I do) not to associate dancing with worship, but rather, if anything, with godlessness and the satisfaction of our own desires rather than God's, but this need not be true. There are a number of examples of the use of dancing in scripture (as here) where God does not express disapproval, and indeed the opposite seems to be the case. Exo.15:20 Judg.11:34 2Sam.6:16 Jer.31:13 Psa.150:4

148:13 Whilst we might think that the Psalm is speaking of God's excellent name in the context of the majesty of His creation Heb 1:4 shows us that the one with the 'excellent name' is the risen Jesus who we know to have [Philippians 2:9] a name above every name. So even the majesty of creation is not as majestic as the work of salvation in Christ.

149:1 The 'new song' [Revelation 5:9] is on the lips of the redeemed. These are the ones who are 'the children of Zion' [Psalm 149:2]

Psalm 150 - The Psalms 146, 147, 148, 149, 150 all end with 'praise ye the Lord' in Hebrew 'Hallelujah' This is the end of all things. Whatever else we think we must realise that we have got to praise the Lord for all that he has done for us. Not merely saying the word 'Hallelujah' but transforming our lives into a 'sacrifice of praise' [Hebrews 13:15] Which is the song of the redeemed - [Revelation 19:1, 3, 4, 6]

148 - The recurring key word in this Psalm is 'praise' The whole of creation praises Him - so where do we stand? What do we think about our God? Do we praise Him at times other than when we are met together to worship Him?

149:4 In speaking of beautifying the meek with salvation we see words which are developed (Isaiah 61:10) indicating that the salvation will confer on those who are saved a priesthood. So Revelation 5:10 we are to be '… priests' in the kingdom so we had better learn now how to act like priest.

150 - 'Praise' is the keyword of this Psalm too. A fitting end to the book of Psalms. Our lives should be full of praise for the things that He has done for us in Christ.

148:1-2 It is easy to see how we and the angels can praise God, but how does inanimate creation praise Him (:3-4)?

149:7 ‘to execute vengeance upon the heathen’ is quotes by Jude (:15)

150:4 In saying that we should praise God with ‘dance’ an interesting issue is raised. What sort of dance? Surely not sexually explicit or sensual dance. Nor, I suspect the staid waltz. It has to be a dance which whilst not exciting the baser feelings should grow in us a desire to praise our Father.

Psalm 150  This last Psalm calls for the use of all available types of instruments, (V,3-5) to be used in praise to Israel's God.

150:3-5 People brought up conservatively might be uncomfortable with such expressions of praise.  Others  deem them both joyful and natural.  A dance, such as the Israeli hora, is an example of such an expression.

All the earth praises God. All His creation joins together in magnifying Him and exalting His greatness. In all of His creation can be seen His magnificence, wisdom, and perfection. Everything works as it should, doing exactly what God intended it to do. The waves lap upon the beach, the tide goes out and comes in, the moon goes on it's synchronous course, the dark descends and lifts again, animals wake, forage, eat, sleep. Day after day, hour after hour, here and there, everything declares God as perfect and praises His name.

Except us.

In Psa 148:11 we see mankind taking part in the daily continual praise of God. It is a distorted and dishonest picture. Since the mistake of Adam and Eve, we are alone in God's creation to have disobeyed the purpose for which He created us. We daily turn away from the path He has set for us. The sun, moon and stars, the seasons, the cycles of life all condemn us in our obstinacy. Do any of them ever disobey or run off their course?

The song of praise of the whole earth is marred by us. That earth has been waiting for us to join it in praise (Rom 8:19-22). We need a new song. The old song is torn and tattered, and ready for disposal. We have spoiled the perfect and harmonious creation of God. In 149v1 the Psalmist praises God with a new song, a song sung in the assembly of saints. It is the song sung by the new creation, a people born again and recreated, as we are if we are with Christ. It is those who are humble (v4) and have let go of their old life, embracing in meekness the life lived by grace. These new creatures sing a new song of praise, re-joining with the rest of creation, in one purpose and one common goal, that of Psa 150:6:

"Let everything that has breath praise the LORD.

Praise the LORD!"

CLIMAX WITH PRAISE
 
It is fitting that the last Psalm in the book of Psalms should be one that has no other purpose than to exalt the LORD our God in praise.  The book of Psalms is the hymn book of the Bible and there is no better way to conclude the music than with praise to God. 
 
Praise is the best way we can use the gift of music.  It uses the fullness of sound, the variety of musical instruments, tones, rhythms and differences in pitch and volume top make sound that is pleasing to both the ear and the emotions.  Music is a most spectacular gift which God has given us, and life without it would be Gray, to say the least.  We need to give some of that gift back to him as a gift of praise from our hearts.
 
Psalm 150, being the last Psalm in the book of Psalms, gives us a pattern we should follow in our own lives.  Throughout the book of Psalms we come across numerous pockets of praise and blessing interspersed with cries and petitions of prayer.  But here, right at the end, is the climax of the whole book - a Psalm of pure praise.  So our worship should follow a similar pattern.  Whatever our songs, prayers or meditations, let us always remember to conclude by exalting the LORD in praise with music in our hearts and voices. 
 
Praise the LORD.  Hallelujah!

148:7-10 The call on the earth, as opposed to heaven, includes "seas or depths" whose inhabitants are the dragon, as one of the largest (the leviathan Psa 104:26}, is selected to represent. The most destructive and ungovernable agents of inanimate nature are introduced.

Psa 150 is a beautiful way to conclude this huge book of Psalms.  Let’s praise the Lord with anything and everything we have. Let everything that hath breath praise the Lord.

148:4    the ‘water that be above the heaven’ quotes Gen 1:7

149:9    ‘execute Judgement’ forms the basis of Paul’s comments (1Cor 6:2) – by contrast to Psa 149:7 which speaks of ‘vengeance’ this verse speaks of ‘judgement’. After the overthrow of the wicked (v7) then we have the rule of the risen Christ – when the law will ‘go forth from Zion’ (Isa 2:3)

150:2    He should be praised because of His ‘mighty acts’ and ‘greatness’. Now the acts are the acts of salvation. His ‘greatness’ is seen in that even though he is the creator he is willing to condescend to acknowledge us as His children.

LET EVERYTHING THAT HAS brEATH
 
"Let everything that has breath praise the LORD. Praise the LORD." (Psa 150:6) So ends Psalm 150, the last psalm of the book of Psalms.
 
Throughout this last Psalm there are many different ways given to us to praise God. Using musical instruments is one way that is particularly noted - the trumpet, harp, lyre, tambourine, strings, flute, clashing cymbals and resounding cymbals. Each of these instruments can be used to praise God. Each of them will create sound that will rise to the glory of God and in its own way will use its own breath to do so. But until they are played, musical instruments are just inanimate objects that bring no glory to God at all. It is we, the living, breathing creatures of God's creation, who should be intent on praising the LORD with all our hearts. Let's not reserve that duty to the few who can play musical instruments or even to a praise and worship CD. It is up to us who have breath, understanding and love, to praise the LORD ourselves in whatever way we can. If we have breath then it is us who are being spoken of when we read, "Let everything that has breath praise the LORD."
 
So let's do it. Take a deep breath in and let it out in praise, thanks, music or song to the glory of the Awesome God of Love.

148:13-14 This Psalm is looking to the kingdom when all en will praise God when Israel will be exalted as a repentant nation.

148:13The ‘excellent name’ whilst appearing to speak of God is ascribed to Jesus – Heb 1:4– after his resurrection showing the exalted status of the risen Christ.

Ps. 148 describes the LORD as creator and controller of heaven and earth. He created all things and set their boundaries. By His power, He controls everything, from the natural elements to earthly rulers. Although most people deny His existence, the LORD continues to sustain life while patiently working His Will to a pre-determined end.

148:5The Psalmist here echoes the description of creation in Gen 1:6

Psa 149:7-9 First Principles>Sure Mercies of David>Government
This verse shows that others besides Jesus and the twelve apostles will rule in God's Kingdom.
For more about the government of God's Kingdom on earth, go to Matt 19:28.

149:1 The ‘children of Zion’ are not literally those who live in Zion. Rather it is to do with birth and allegiance – Psa 87:3-6

149:6   The two edged sword that is given to the redeemed shows that they will share in the work of Jesus –  Rev 19:15 – in judging the world.

149:2    The ‘children of Zion’ should include us as we are part of the multitude who are ‘free’ Gal 4:26

1. Psalm 148 seems to be about the coming kingdom of God.

2. Psa 148:1 - "Praise ye the Lord from the heavens" - does this refer to heavenly angels praising God?

3. Psa 148:2 - "all his angels: praise ye him" - no evil fallen angels (immortal beings can't sin - "the wages of sin is death" Rom 6:23).

4. Psa 148:4 - "waters that be above the heavens" - the original pre-sin / pre-flood arrangement in creation (Gen 1:7,31) that perhaps hints a return to a pre-sin condition / environment.

5. Psa 148:5 - "for he commanded, and they were created" - is this conveying that the angels God commanded were created by God?

6. Psa 148:7 - "Praise the Lord from the earth" - God's will to be done on earth (Matt 6:10;5:5). 

7. Psa 148:7 - "dragons"<8577>, "deeps"<8415>.

8. Psa 148:7-10 - "'Praise'<1984> the Lord" from all non human creation which at times actively does God's Will while other times simply exists as a witness for all to see.

9. Psa 148:11 - all people to praise God on earth.

10. Psa 148:14 - "He also exalteth the horn of his people, the 'praise'<8416> of all his 'saints'<2623>" - perhaps refers to Christ and the saints in the future millenial kingdom on earth age.

1. Psa 149:1,4 - "saints...his people" - the saints and Israel are God's two chosen peoples.

2. Psa 149:2 - "let the children of Zion be joyful in their King" - the Lord of hosts (Isa 6:5) and/or Christ?

3. Psa 149:4 - "the Lord 'taketh pleasure'<7521> in his people: 'he will beautify' (<6286> NIV reads "he crowns") 'the meek'<6035> with salvation" (Matt 5:5;Phil 3:20-21).

4. Psa 149:5 - "Let the saints be joyful in glory: let them 'sing aloud'<7442> 'upon'(<5921> can mean "over") 'their beds' (<4904> can mean "sleep")" - perhaps this symbolically refers to joyously awaking from the sleep of death which may be echoed in Matt 26:20,30 "when the even was come, 'he sat down' [<345> means "to recline (as a corpse or at a meal), to lie at a table"]...sung an hymn" - perhaps this echos those sleeping and fed by Christ (took Christ in them) who sing loud and joyously upon their resurrection.

5. Psa 149:6 - "twoedged sword" - could this refer to the saints declared message of the Old and New Testament Word of God (Isa 49:2;Heb 4:12;Eph 6:12,17;Rev 1:9,13,16) which can reward or condemn Jew or Gentile?

6. Psa 149:7-9 - the saints involved in the judgment against the enemies of Israel and God (Psa 72:1,2,4,9)?

Psalm 150 - in the Messianic kingdom of God on earth era there will be tremendous joy, and praising of God and His Son (Rev 5:12-13;1Cor 15:24-28).

148:2-3               The inanimate objects of creation praise God by obeying His divine laws of creation. So the sun moves through space as God has ordained – no deviation. In like manner we can praise Him by not deviating from His teachings.

148:6  The permanence of the creation is a great comfort when “experts” keep telling us that earth’s resources are running out or that man is spoiling the earth’s equilibrium. 

149:1    The Psalmist is speaking of the tie when God’s kingdom will be established. Israel, when taken into captivity, were taunted by their captives to sing one of the songs of Zion – Psa 137:1-4. But the time will come when Israel will sing songs of praises to God. The question we must ask is “will we be there?”

Psalm 149

The wording of this Psalm seems harsh. Are the saints really going to execute judgment on the heathen (v9)? If we look at where else in the Bible the original Hebrew words for "judgment written" are used, they talk about law and commandments, for example:

"And the statutes, and the ordinances, and the law, and the commandment, which he wrote for you, ye shall observe to do for evermore; and ye shall not fear other gods." 2Kin 17:37

Highlighted in bold are the same Hebrew words, translated this time "ordinances" and "wrote". So we can see that if we are consistent with the English meaning of these Hebrew words, the Psalm could be saying that in the Kingdom time, the saints will enforce and teach the written laws of God. In any functional society with a rule of law there are also punishments for disobedience, or else that law would be worthless and unenforceable.

Still, I don't think that explains everything. If we take the example of the time of David's Kingdom, when he was ruling from Zion as v1 says, he did wage war against the nations that stood against him, for example the Philistines and the Moabites. Only when these were subdued could his land have peace due to the security of its borders. When Jesus returns he too will fight against those who hate him and hate his people Israel, as we can see from prophecies like Isaiah 62-63.

Psalm 150

Where is the "sanctuary" in v1 where we ought to praise God? In 2Chron 20:21 we see that the word means "Holy" or "set apart". It's not necessarily a separate place, but a state of mind that recognises that God's name, purpose and character are Holy and separate. In other words, we need to get to know who God is through His word rather than assuming who He is. Thus when this Psalm seems to be advocating praise without any limits it is in fact referring to specific instruments and songs as ordained by the prophet David (see 1Chron 16:4-9), and "according to all that is written in the law of the LORD, which he commanded Israel" (1Chron 16:40).

148:5    The name of the Lord is to be praised – not simply because it is a name – but because it embodied God’s gracious character – Exo 34:6-7

148:5   The way in which the Psalmist speaks in this Psalm shows that the way in which God created the universe and all things is an integral part of Bible teaching and the purpose of God. If we are to down grade creation from the literal description of early Genesis we then will have to modify the meaning of much more of Scripture which draws on that creation narrative in Genesis.

150:6 Having worked through the musical instruments that might be used to praise God the ultimate is given. Everything should praise Hi, Of course we cannot legislate for others. But we can take the encouragement to ourselves can’t we?

HOW TO PRAISE

In a psalm that begins and ends with "Praise the LORD," (Psa 149:1,9), we can expect to see some sort of instruction or example of how to praise the LORD included in it. Psalm 149 is a great example. I found eight different instructions given to help us understand our role in praising God.

1. "Sing to the LORD a new song." (v.1). Create a song that gives glory to God your way.

2. "Sing ... his praise in the assembly of the saints." (v.1). Don't keep your song of praise all to yourself. Share it with others!

3. "Let Israel rejoice in their Maker." (v.2). Imagine yourself if all your dreams were suddenly fulfilled. Rejoice in God that way!

4. "Let the people of Zion be glad in their king." (v.4). Be glad. It's an attitude. Put a smile on your face and let it show.

5. "Let them praise his name with dancing." (v.3). We dance at weddings and other celebrations, let's do it for the LORD.

6. "Make music to him with the tambourine and harp." (v.3). Tap out a beat, break out the guitar. God wants your music.

7. "Let the saints sing for joy on their beds." (v.5). It doesn't matter where you are, it is always a good time and place to praise the LORD.

8. "May the praise of God be in their mouth." (v.6). Have praise on your lips at all times.

We are not always good at praise, so pick one of those eight lessons and put it into practice. Make it a habit. Hallelujah!
 

149:1   We might think we know “new” songs which we can sing to God. However, ultimately, there is only one song that matters. The one that we are taught by God as the redeemed which is only known by the redeemed –Rev 14:3

149:9 The judgment that will be given to the immortalised saints is that which Jesus has received. He promises as such – Rev 2:26-27.

148:5 In speaking of God speaking and creation happening we see an echo of the ideas in Psa 33:6. Time and again we see allusions to the literal way in which Genesis describes how God created everything. We should not think that the Creation is only spoken of in the Genesis account.

148 - 150 The prominent theme of these three Psalms is that of “praise” – the word occurs over 20 times! That praise can be on our lips (149:1) and music (150:3-5) but why praise Him? One reason is the salvation He offers 148:14). A realisation of what has been done on our behalf should generate in us thankfulness which is seen in our thoughts and actions.

148:13-14 In the society in which we live it is often the case that those with status and authority seek to belittle those who are subject to them that they might, in their own eyes at least, maintain their status. Not so with the Creator of the universe. It is His desire and plan to exalt men and women to a great status – even to the extent of sharing His nature with us – 2Pet 1:4

149:7 Men execute vengeance on others and take pleasure in it. Glorying in their prowess and strength. This is not the sort of attitude those bringing judgment on those who hate God will have.  The joy will be in fulfilling God’s will on His enemies.

13 v. 4 - There is an important lesson here that is throughout scripture - that the punishment does not match the crime, as it were. We receive punishment of all sorts chastening, illness and ultimately death, which may, as in the case here, be untimely, but we are reminded that this is not dependent upon the sin of the individual. Job's three friends got this wrong and it is so easy to fall into the same trap. We do well to remember that sinful nature in itself is the cause of evil and suffering and we have that, whether we like it or not. Luke 7:41,42. These things are 'common to man' - 1Cor.10:13

13:34-35 Whilst these words are repeated during the last week of Jesus life [Matthew 23:37] this in Luke is an earlier occasion for Luke does not record the beginning of the last week of Jesus life until Luke 19:28. Therefore Jesus made the same lament on at least two occasions.
14:3 Occasions where the Sabbath day is recorded as the day when Jesus healed or taught. Matthew 12:1 Mark 1:21 2:23 3:2 6:2 Luke 4:16 31 6:1,7 13:10 14 14:3 John 5:9 9:14 The question 'Is it lawful to heal on the Sabbath day' whilst first being asked by the religious leaders [Matthew 12:10] Is turned on them by the lord when he asked the same question. [Luke 14:3].

13:24 Matthew 7:13

13:31 The suggestion that the Pharisees made that he should flee because Herod would kill him was doubtless meant to frighten Jesus off from the area. Jesus' cousin John had been beheaded by Herod already. Herod, on the other hand, had desired to listen to John (Mark 6:20) and later we learnt that he wanted to hear Jesus (Luke 23:8) so the Pharisees comment about Herod were an incorrect assessment of his mind further reinforcing the view that they were simply trying to frighten Jesus off.

14:34 Matthew 5:13

:13,21 The repeated use of 'maimed … blind' shows that the parable that Jesus told was to teach the Pharisee (:1) how he should conduct his feasts.

ch 13 - REPENT

About six thousand people were killed on Sept 11th 2001 in the terrorist attacks on the World Trade Centre and the Pentagon in the USA. Many have been asking, Why? God alone knows the reason and he knows exactly who was there. None of us may ever know the answers until God's kingdom is established on the Earth. However, what can be seen from this event is a picture of the judgement that will happen when Christ returns.

Jesus spoke about similar events in his own day. The tower of Siloam fell and killed 18 people. Pilate killed a number of people as they fulfilled their religious duties. Jesus said about all the people caught up in these tragedies that they were not worse sinners than anyone else and they were no more guilty than you or me. Then he said, "But unless you repent you too will all perish."

The same warning holds true for today also. Unless we repent, we too will face destruction just as those thousands of people in the World Trade Centre, the Pentagon, and on all the aircraft involved, perished. They were not worse sinners than the rest of us, but now are an example to us to repent and get our lives at one with God. Turn to him today before it is too late.

13:7 The 'three years' matches the 'three years' of Leviticus 19:23. But after three years the tree was expected to bring forth fruit that would be taken and used. We have now arrived at the moment of reckoning with Israel.

14:26 Again we see that Jesus did not make life easy for those who wanted to follow him. We might be inclined to minimise the commitment required of those who we speak to lest we dissuade them from following Jesus. He, on the other hand, emphasises the cost of discipleship at every opportunity. Have we got it right?

ch 14 - EXCUSES

It is almost funny when we think about the excuses people made for not coming to the banquet God had prepared. Jesus had given them the invitation but "they all alike began to make excuses." (Luke 14 v 18)

"I have just bought a field and I must go and see it. Please excuse me." (v 18) A field is really only dirt, mud, grass, vegetables and hard work. Would we trade the banquet in the kingdom of God for a pile of mud and hard work?

" I have just bought five yoke of oxen, and I'm on my way to try them out. Please excuse me." (v 19) This man wanted to trade the smell and taste of the banquet, for the smell of cows and the taste of dust. He preferred hard work and sweat more than the rest he had been promised in the kingdom. Would we trade God's gift for ten cows?

"I have just got married, so I can't come." This guy was prepared to give up his eternal life for the love of a woman who would grow old and die. Yet at the feast in the kingdom we will receive much more - perfect love, and eternal youth, with all the other believers throughout time. Would we trade God's perfect and fulfilling love, for a brief moment of happiness?

Our excuses don't add up to anything more than these ones. Are the things that keep us from accepting God's invitation really worth while?

14:33  "he that forsaketh not all that he hath, he can not be my disciple" if this sacrifice seems too great, compare it with Christ's sacrifice for us. 2Cor 8:9 Rom 8:32

13:4,11 Is there any link between 18 who were killed when the tower of Siloam fell and the length of time the woman had been afflicted?

14:2 Was the Pharisee in the habit of having ill and afflicted people in his house? I doubt it.  It was doubtless a trap for Jesus but Jesus took control and highlighted the hypocrisy with his question 'is it lawful ...' 14:3

13:1-5 echo the fact that time and chance happens to all men (Ecc 9:11-12).
In Hebrew, letters have numerical value. The letters chet and yod  when combined have the value of eighteen. Chet  and yod combine to form the word chai  which means life.  From this comes the salutation l'chaim meaning to life.
The eighteen on the tower in Siloam (13:4) lost life, while the infirm woman of eighteen years (13:11) had her life restored whole by the Lord.

13:11 It is interesting to note there is no record of this woman asking Jesus to extend his healing power to her. But, being a daughter of Abraham, she must have prayed to be healed of this crippling handicap for many years, Her faith must have been great, although cheerfully resigned to her lot in life as a deformed cripple, she in faith anticipated the welcoming voice of the Master, who she knew had the power, if necessary, to heal her just where she was, without moving closer to him. How she must have felt after Jesus called unto her, and laid his hands upon her; able to walk, to talk, all the pain and immobility of 18 years gone. This was the promised Messiah.

13:3,5  Jesus’ reminder ‘except ye repent’ puts a totally different perspective upon natural disasters and man’s inhumanity to man compared to how the world views such things. ‘Why doesn't God intervene?’ is often the cry. We need to be careful that we do not slip into the world’s way of thinking. We must realise where these things slot into the purpose of God. This is not to suggest that we should not show human compassion. However repentance is the crucial thing.

14:3  When we are told ‘Jesus answering said …’ we should realise that up to this point no one has asked Jesus a question. Jesus, knowing their thoughts, took the initiative and answered the question forming in their minds.

13:6-7 This parable, spoken very near to the end of the ministry of Jesus – speaks of Jesus’ work. He had been seeking repentance and there had been very little so far. The challenge about the Galileans and those on whom the tower of Siloam had fallen and Jesus’ response to the question about the Galileans along with this parable highlight that personal repentance is the issue we should consider. Many would look to ‘natural’ disasters rather than their own position. However such reactions are simply diversions from the real issues.

The Lord Jesus Christ looked over to Jerusalem, and wept over it (Luke 13:34,35). How often would he have gathered them to him, like a mother hen gathers her chicks under her wings, but they refused him. They didn’t want to know. And it hurt the dear Lord. Bro Alfred Nicholls in his comments on God’s spirit moving, or hovering, over the face of the waters in Genesis 1:2, describes God’s Spirit as over-arching – just as Jesus here wanted to cover and protect Jerusalem.

13:23 "Lord, are there few that be saved?" Jesus did not answer the question. How could he? Out of all the multitudes, the multitude of the redeemed will be few, yet we are told that it will be a number that no man can number, an exceeding great number. Even though Jesus did not answer the question, he put his finger on the point that in God's mercy we might be there.(13:24) The Greek word for strive is AGONIZOMAI (75). which means to struggle. It is used in 2Tim 3:7 when Paul wrote "I have fought a good fight" There must be a strong effort put forth to enter the kingdom through God's grace.

13:11  In healing the woman who was ‘bowed together’ Jesus was showing that he was  working on behalf of God – Psa 146:8

Luke 14:26 Jesus is not advocating that his followers hate their families in the sense of violently disliking them or showing enmity towards them. This would contradict His commandments to show love to all (Matt 5:43,44). The word hate is translated from the Gr. miseo which can mean detest, but which can also mean love less. It is in this sense of comparison that the Lord uses the word. Love for Jesus takes precedent over love for all else. By extension, the love of the spiritual family in Christ (His ecclesia) should take precedence over the love for natural families.

13:7,9 Jesus is the dresser of the vineyard. God is the ‘certain man’ who planted the tree. In the parable the dresser indicates that the owner will cut down the fig tree ‘thou’ – this actually happened in AD70.

We would tend to see the falling of the tower of Siloam as a random occurrence. But this is not necessarily the case. The context of chapter 13 can be seen in v6-9 where Israel is likened to an unfruitful fig tree which is cut down by the keeper. Given that Israel is the fig tree, Jesus the keeper, and God the owner, it would be reasonable to suggest that God would bring about the destruction of that tree, which happened in AD70. So going back to the tower, Jesus may be suggesting that God had a hand in it.

The Bible teaches us no such thing as the theory of "time and chance". This phrase only occurs in Ecc 9:11 where the word is "occurrence" such as used in 1Kin 5:4 of God's control over the chance events in life. Moreover Isa 45:7 states that God creates both peace and calamity (evil in the King James version). So Jesus was certainly not saying that the tower fell by chance out of the Father's control. Every man has his time known to God but not to us (Ecc 9:12). And this is the point really. God is in control and knows the day of our death; whereas we are not in control and have no idea whether it will be today or another day.

Jesus then introduces the fact that for those who are in the privileged position of occupying God's land, yet continually disobey God, there will be a judgement day. Interestingly the other occurrence of a wall falling on people is certainly God's work (1Kin 20:30) and demonstrates how we might escape one fate only to be overcome by another; which is Jesus' point in v5.

13:16-17  Notice the play on words. ‘Satan’ had bound the women. Jesus ‘adversaries’ were ‘ashamed’ when the woman was loosed from the power of Satan.

EATING, DRINKING AND THE DOOR

Jesus spent quite a lot of time talking about who would be, and who would not be in the kingdom of God. On one occasion he spoke about the narrow door and how we need to make every effort to enter through it. Then, he continued, at a certain time the door will be shut leaving people standing outside pleading for Jesus to open the door for them. "'But,' he will answer, 'I don't know you or where you come from.' Then they will say, 'We ate and drank with you, and you taught in our streets.' But he will reply, 'I don't know you or where you come from. Away from me you evildoers.'" (Luke 13:25-27)

These people thought they had built a relationship with Jesus. The qualifications they recited were that they had eaten and drunk with Jesus that he had taught in their streets. Putting that into a modern context we could say, "We heard your teaching at church, and have eaten bread and drunk wine in remembrance of you." Attending church and taking bread and wine do not give us salvation, but they are a help to the way of salvation.

The ones that were accepted into the kingdom were the ones that made "every effort to enter through the narrow door." (v.24) They had made seeking the kingdom their first priority. They put effort into it - every effort. Jesus said in another place that he is the door. (John 10:7-9) In order to enter the kingdom we need to enter through faith in him, through baptism into him and through the changed life that comes from living in Christ.

Let us make every effort to enter through the door - not just to have a form of religion, but to have changed from evildoers to those who by forgiveness and a changed life are true followers of Jesus.

Sometimes when there is a major disaster like we just had in Haiti or other unfortunate circumstance there are some who like to point fingers as if this is proof of God's anger on the afflicted people/person, but as others have already supported with scripture this was not the case according to Jesus with 18 killed by the falling tower of Siloam (Luke 13:4-5) - they were not worse sinners than other people though the lesson for all to repent is clear. Many righteous suffer and are healed/spared but sometimes they are not (Heb 11:36-40;2Cor 12:8-10;Matt 15:22-28).  Before Christ's return and the redemption of the saints, we can expect an increase of trouble and calamity (Luke 21:7-11,25-28). As we never know how much time we have (Rev 3:3;Matt 25:1-13) before Christ (the bridegroom) returns we have to make good use of our time and be prepared. Mentioned by Peter Forbes in 2007 was a parable (Luke 13:6-9) where we have a fig tree fruitless after 3 years (Israel's lack of response to Christ's ministry?) and then we have the cutting down in 70 AD. There will soon be a latter day cutting down (Eze 38:5-8,16,23;Zech 12:9-10;Zech 13:1;Zech 14:8-9) but Jesus will be sent to rescue his people, there will be a fountain and living waters and the Lord will be king over all the earth. The Greek word "Siloam" (4611) means "sent" (Luke 13:4;John 9:7,11) as does the Hebrew "Siloah" (7975) which connects the Jerusalem location (Neh 3:15) of a pool of water and a nearby fountain. Soon will be the day when Jesus will come (is sent) to gather the saints (Gen 49:10) and there will no more suffering, sorrow, misery or disasters (Isa 35:9-10), but Jesus will be sent to establish a new world order of peace with the capital and word of the Lord from Jerusalem (Isa 2:2-4). The living water will refresh those with eternal life (John 4:10-14).

14:11 Jesus uses the same words as we find here when reproving the Scribes and Pharisees in Matt 23:12.

14:11 The promise that those who humble themselves is spoken of again by Jesus – Luke 18:14 – and Peter 1Pet 5:6– reminds his readers of what Jesus said.

Luke 14:26

“If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple.”

In Exo 20:12, the LORD’s command is to, “honour thy father and thy mother…” and is the first Commandment with promise if we obey it. Here God speaks to us in an absolute term. Jesus, however, spoke here in a comparative term. Compared to our love and service to God, our love and honour for our parents and family must not interfere with our discipleship (Matt 10:37-37).

Similarly, because Jacob had less love for Leah than he did for Rachel it is described as her being "hated" (Gen 29:30-31). But, the hate was only by way of comparison to his love for Rachel.

Summary Of Luke

13:1-5          Pilate mingled blood. Wall fell. Except you repent you will perish also

13:6-9          Parable – Caring for the fig tree three years before cutting it down

13:10           Sabbath day in Synagogue

13:11-17       In the Synagogue Jesus heals a woman who had an infirmity 18 years

13:18-22      The kingdom of God is like:-

                        :19       Parable - grain of mustard see

                        :21      Parable – leaven

13:23-30      “are there few that be saved?” – Jesus taught the necessity to strive to enter ...

13:31-35      Same day Pharisees wan about Herod. Jesus teaches he must walk and laments over Jerusalem

Summary Of Luke

14:1            On Sabbath Jesus in Pharisees’ house

14:2-6         Miracle 12 Jesus heals man with dropsy and then challenges those at the meal about healing on the Sabbath

14:7-11       Parable – teaching the need for humility rather than self importance

14:12-14     When you make a feast invite those who cannot return the invitation

14:15-24     Parable – in response to “blessed are they that eat bread in the kingdom of God” about making excuses to avoid commitment

14:25-35      Jesus taught the multitude commitment and the need to count the cost

                        :28      Parable – building a tower after counting the cost

                        :31      Parable – going to war after counting the cost

 Luke 14:12-14.

13:28 The ‘weeping and gnashing of teeth’ is a phrase that Jesus uses four times – Matt 8:12, 22:13, 24:51, 25:30 in Matthew’s gospel and once – Luke13:28 – outside Matthew’s gospel.  Always associated with rejection at the time of the kingdom.

14:32  Jesus advise about how peace may be achieved presents similar ideas to those found in Prov 6:3

CAN WE DO IT? YES WE CAN!

Can you do it? Can you take up the Christian life, and keep at it your whole life through?

Jesus told the story of a person building a tower. He said,"Suppose one of you wants to build a tower. Will he not first sit down and estimate the cost to see if he has enough money to complete it? For if he lays the foundation and is not able to finish it, everyone who sees it will ridicule him, saying, 'This fellow began to build, and was not able to finish.' ... In the same way any of you who does not give up everything he has cannot be my disciple." (Luke 14:28-30,33)

Living the Christian life is not about saving up, but rather giving up. Are we prepared to do that - not only with our possessions, but also with our time, making sure our relationships are ones that encourage godly living, and that the skills we have are used in His service.

It is a big commitment, and it is a lot like building a tower, and not being sure that the funds will be available. But when God is our accountant, our bank manager, and our provider, we know that in His strength and with the resources He provides, we will be able to build the tower of a Christian life and complete it, because God is with us.

Can we do it? Yes we can!

13:33when Jesus said I must be about my Father’s business – Luke 2:49 - we see the beginning of a series of times when Jesus speaks of the essential requirement “must” that things were to happen.  Here is a list of all occasions Luke 2:49, 4:43, 9:22, 13:33, 17:25, L 22:37, 4:44

14:3-4 As Jesus spoke to the Pharisee doubtless the realisation dawned that his plan to trap Jesus was falling apart. All devices devised against Jesus were destined to fail. We should learn the dangers of seeking to trap fellow believers with “trick questions”.

14:12  Jesus teaches that hospitality should be generous with no thought for oneself. Paul echoes similar sentiments in Rom 12:13

13:17     We saw in an earlier post that the making straight of the woman draws on Isa 40:3. Isaiah continues by telling us that “all flesh” would see the making straight. So here in Luke the theme from Isaiah 40 continues.

Luke 13:24

“Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.”

The following is in response to Brother John Thomas’ critics:

“We exclude no one, not even a Jew, Mohammedan, or Pagan. It is not we who exclude, for it is not our prerogative to do so. We learn from the Bible that there is a certain thing called ‘the Word.’ We did not invent this, and therefore we are not responsible for its definitions and testimonies. We believe that the Deity is its Author, and that He is responsible for all its hard and crucifying sayings, and the exclusion of all from His salvation except the few, whom He condescends to choose. ‘Many,’ saith He, ‘are called, but few are chosen’; ‘many shall seek to enter in and shall not be able’; and ‘strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.’ All this is very exclusive; but this is not our ‘great sin’; if sin it be at all….

All then we have to do is to study this Word, and to find out what it teaches for faith and obedience. We endeavor to discover how the Word defines the few that shall be saved, and what it says of ‘the gate’ and ‘the way which leadeth unto life.’ We believe that we understand what the Word teaches upon these important subjects; and we tell an unthankful and perverse generation what it says. We show its ‘wise and prudent’ whom the Word excludes, and whom it does not; and because it excludes them and theirs that ‘wonder after’ them, they hate it; but to conceal their hatred to the Word, they handle roughly in their talk all who show the condemnation that Word fulminates against them. Thus while they hate God, as evinced in the ‘casting his words behind them’ they transfer their attacks to those who are more accessible; for He is in heaven, but we upon the earth. But never mind.”

Brother Dr. John Thomas, Herald of the Kingdom and Age to Come, 1861, p. 212

14:16-24 Whilst it would not be correct to say that our meeting together with fellow believers is the “great supper” we can still draw lessons. Each of those who were bidden could find a good “reason” for not attending the feast. Doubtless when we choose not to go and spend time with fellow believers we can produce good “reasons” that justify our absence. However, ultimately, the lord is the judge of those resins.

14:16-24 This parable applied to the conversion of Saul of Tarsus. He was initially amongst the “many” (Lk. 14:16) who refused the gospel call. Then he was moved into the second group by being made “blind” (Lk. 14:21) on the road to Damascus and by going to one of the “lanes <4505>” (Lk. 14:21), “the street <4505> which is called Straight” (Acts 9:11). Now humbled he was converted and went on to preach to those in the “hedges” <5418> (Lk. 14:23), the Gentiles who had been previously separated by the “middle wall of partition <5418>” (Eph. 2:14).

14:16-24 Whilst it would not be correct to say that our meeting together with fellow believers is the “great supper” we can still draw lessons. Each of those who were bidden could find a good “reason” for not attending the feast. Doubtless when we choose not to go and spend time with fellow believers we can produce good “reasons” that justify our absence. However, ultimately, the lord is the judge of those resins.

13:4 The “tower” spoken of was, it seems, was part of a water supply for the city of Jerusalem which Pilate built which collapsed killing 18 people, according to Josephus. So we see the two events Jesus spoke of, which involved Pilate, are connected. Further they would doubtless be fresh in the minds of those who were speaking with Jesus. Jesus’ message had immediate relevance for its day and yet is also timeless in its application.

14 Who Are Jesus’ Disciples?

We tend to mix with people who are like us. Jesus taught in his parables, and in response to questions, that God does not discriminate between rich and poor. But Jesus also teaches that God has standards. Anyone who wants to follow Jesus must accept the conditions that God sets down for us

13:15 Notice Jesus is styled as “the lord” here in speaking to the ruler whereas he is called “Jesus” in :12. The inspired penman uses the word “lord” to denote truly the status of the man called “Jesus”.