[vc_row][vc_column][vc_column_text css=""]In the record of 2 Kings 18 we are told of Judah's greatest king, Hezekiah - second to none, read and ponder verse 5. His wonderful legacy is described in verses 1-4, and his mother's name given indicating her as having a significant impact on his life - given that his father was wicked Ahaz; we can thank the LORD for his mother. Hezekiah destroys the serpent of bronze from Moses' era, as it had become an idol. King Hezekiah saw how it became an idolatrous snare to Judah, and he calls it "a piece of bronze". God helps Hezekiah in every way and whatever he does prospers. The king of Assyria came upon the land like a flood - sweeping away Israel. Whilst the Assyrian king was engaged in the siege of Lachish (one of the most significant battles of that age - the massacre and depiction can be viewed in the Assyrian room at the British Museum); a large army, under Rab-shakeh, was deployed to attack Jerusalem. Hezekiah had secured the city's water supply by cutting a conduit from a secret source outside the city to the Pool of Siloam. The Assyrian general outlines an impressive list of Assyrian conquests and speaks in Hebrew in order to intimidate those defending the city. Shebna and Eliakim, two of Hezekiah's top officers remain mute for so had king Hezekiah commanded them. In the 8th chapter of Ezekiel, the typical Son of Man, the prophet is taken by way of vision, or literally, to the temple to see the great abominations being practiced. On the north side of the house i.e. the Temple stood a great idol. Worse yet follows when Ezekiel sees women in the temple worshiping Tammuz. In Babylonian mythology the mother god begets the trinity (read Alexander Hyslop's "The Two Babylons"). Worse yet follows when the prophet next is confronted by the High Priest and the 24 orders of the priesthood outside the eastern side of the house worshiping the sun. The vision portrayed in this chapter highlights the depths to which Judah had progressively sunk in its idolatry - originally introduced by Solomon to please his foreign wives. This is an example of what the Apostle Paul speaks of when he says in 1 Corinthians 5 verses "a little leaven leavens the whole lump". In Luke 4 we have the account of Jesus in his hometown of Nazareth. Before this we read of our Lord Jesus Christ returning triumphant from his three-fold temptation in the Judean wilderness. Jesus was, as Hebrews 4 verses 15 tells us, tempted in all points as we are BUT without sin. These three points of temptation are verses 1) the lust of the flesh; 2) the lust of the eyes; and 3) the pride of life (see 1 John 2 verses 15-17). But our Lord overcame by the Word of God (Revelation 19 verses 11-16). All of Jesus' rebuttals of his temptation come from the book of Deuteronomy chapters 6 and 8. Verse 14 tells us that Christ's ministry begins in the power of the spirit of God. This verse and verse 15 cover a period of 4-6 months from has baptism and his first visit during his ministry to Jerusalem described at the end of John 2. To Galilee Jesus goes to fulfil the prophecy of Isaiah 9 verses 1-7. On the Sabbath day in Nazareth Christ begins to preach starting with Isaiah 61 and reading the first one and a half verses, finishing with the words "to preach the acceptable year of the LORD". Then our Lord closed the scroll and sat with his announcement that those words were fulfilled that day. On being invited to speak he tells them that they will not accept Jesus. When our Lord Jesus finds opposition to his teaching and says that since no prophet has ever been accepted among his own people. For that reason, our Lord declares, Elijah's and Elisha's missions were with those Gentiles to whom those prophets were sent by God. The citizens of Nazareth then attempt to kill Jesus intending to cast him from the Precipice. But Jesus uses the power of the spirit to pass safely through their midst. It was just as he reveals in John 7 verses 34, "where I am you cannot come". In the synagogue Jesus cures a man with a sick mind. Next, whilst our Lord, is in Capernaum he cures Simon Peter's mother-in-law. Many other cures follow, and our Lord's preaching continues throughout Galilee. If we follow Luke's account other than the few events recorded at the beginning, and the time of his crucifixion, we would think that Jesus didn't go to Judea. The reason for this was, largely, Christ's acceptance in Galilee and his rejection in Judea.Thanks for joining us - we pray you found these comments helpful in your appreciation of God's words, join again tomorrow
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[vc_row][vc_column][vc_column_text css=""]1 Chronicles 13 deals with the first attempt to bring the ark to Jerusalem from Kirjath-jearim ('the city of the forests') where it had been for close to 500 years, since the earlier years of the times of the judges. In the days of Eli, the ark had fallen in battle to the Philistines, where it had devastated their 5 major cities. After that it spent a short interval at Beth-shemesh, where 70 men had been struck dead for peering inside the ark. The men of Kirjath-jearim became its caretakers until it was brought to Jerusalem by David (see the import of this triumphant bringing of the ark to Jerusalem recorded in Psalm 132). The first attempt to bring the ark to Zion was disastrous; with God striking Uzzah dead, because David and Israel had failed to follow the divine directive that it was to be carried on the priests' shoulders. It remained in the house of Obed-Edom the Gittite for three months.
Ezekiel chapters 26-28 contain three chapters about Tyre. The Hittite kingdom (the Hathi) commenced in Turkey and was among the greatest empires of the times. In Solomon's time the Tyrians under Hiram shared the brotherly covenant. The two chief maritime trading cities of the Hittites were Tyre and Carthage. Ezekiel 26 deals with prophecies regarding the destruction of Tyre. The early verses show Tyre's later tyranny towards Judah. So, Yahweh would judge Tyre for her arrogance. Note it would take the efforts of many nations to destroy Tyre. Firstly, shortly before the prophet had spoken Nebuchadnezzar had besieged Tyre relentlessly only to find that the inhabitants moved the city to a small island that was easily defended by the Tyrians - also known as Phoenicians. The Phoenicians were the greatest mariners of the ancient world. It was not until Alexander the Great built a causeway to the island by scraping every rock from the old city totally desolating Tyre. For the last two and a half thousand years all that remains of ancient Tyre is a place where fishermen dry their nets. This was exactly as Ezekiel prophesied verses "It shall be for a place for the spreading of nets in the midst of the sea" Ezekiel 26 verses 5. Luke chapter 23 commences with Jesus before the Roman Governor Pilate, who wants nothing to do with the trumped-up charges that had been levelled against our Lord. Pilate pronounces Jesus innocent and on hearing that he was from Galilee felt he could evade any responsibility by sending Jesus to Herod. Herod had been curious about Jesus for some time. Herod questions Jesus and receives no answers. Herod reverts to mocking and handing our Lord over to be brutalised at the hands of his soldiers. Then having found no fault in our Lord, Herod returns him to Pilate - a partial reconciliation occurs between Herod and Pilate - the Governor. Pilate once again declares Jesus innocent, but causes him to be brutally scourged (this was sometimes called the intermediate death - and many a man died under the barbaric scourge). This barbaric act fails to evoke any pity from our Master's foes. For the third time Jesus is pronounced innocent. But the chief priests stir up the crowd to bay for Jesus' blood. Pilate is forced into making a decision he did not want to make. Our Lord is delivered to be crucified, and Barabbas is released. Jesus was so weak that the Romans pressed Simon of Cyrene to carry his crucifixion post. This man and his two sons in future years became disciples. The women wept to behold our Lord, but he tells them not to weep for him, but for the miseries that would fall on them. Jesus is crucified between two thieves, quite possibly Barabbas' followers. The place of his crucifixion was that of a skull; again, in all probability that of Goliath's skull. The soldiers gamble for his clothes, as had been prophesied in Psalm 22. Jesus, himself implores his Father to forgive them as they knew not what they were doing. One of the two thieves rails upon the Lord. The other turns in repentance to Jesus and asks Jesus to remember him when Jesus comes into his kingdom. Very likely the second thief understood the Gospel of the Kingdom. This thief is given the assurance of a place in Christ's Kingdom. Jesus' words were that the thief would be with the Lord in that day. Neither were in paradise that day for Jesus spent three days in the tomb. Our Lord suffered the taunting of sinners, by masterfully controlling himself and being the Victor verses Colossians 2 verses 11-15. About 3pm Jesus dies calmly causing a hardened centurion to exclaim that surely this man was the Son of God. For three hours the Almighty had veiled the scene in darkness, as a sign of His indignation at the wicked doings of those who crucified the Lord of glory. On his death there was a great earthquake, and the veil of the temple was torn by God from top to bottom. The law was now finished, and Christ has accomplished the opening of a new and living way. The Lord Jesus' remarkable control of himself under extreme provocation provides a wonderful example to us as Peter comments in 1 Peter 2 verses 20-25. A rich counsellor of the Sanhedrin begged Pilate for Jesus' body. Pilate enquires if our Lord has died and then hands our Lord's body to Joseph and Nicodemus who take it to Joseph's new and unused garden tomb. The women follow to see where Jesus was laid and to where they would come with the spices, they would purchase to embalm the Lord's body. The women then rest on the Sabbath day. This Sabbath day was a high Sabbath.
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[vc_row][vc_column][vc_column_text css=""]1 Chronicles 12 outlines the mighty men of David, who join with him in doing valiantly in their exploits against their enemies. Those mighty men are named and some of their great deeds described. In Hebron David is crowned king and reigns over Judah for seven and a half years - before he eventually reigns over the united nation for a further thirty-three years. Verses 38-40 speak of the time of feasting and great rejoicing for three days. No doubt this speaks of the rejoicing at the time of our Lord Jesus Christ's kingdom which is near.
From Ezekiel 25 to 39 we have prophecies of judgment against Judah's surrounding neighbours. In chapter 25 we have judgments against Ammon, Moab and Edom (called Seir). A further separate prophecy against Edom as they show perpetually hated towards their perpetual hatred towards their brother Jacob i.e. Israel. The Edomites were always to the fore in helping those nations attacking Israel as the prophecy of Obadiah reveals to us. This chapter concludes with a prophecy against the Philistines. The repetition of the idea of vengeance in this chapter suggests the thought that a primary lesson that God's children must understand from this chapter is God's statement verses "Vengeance is mine, says the LORD, I will repay" Romans 12 verses 19. We must patiently wait on our God to act in His good time to destroy His enemies. The lesson for disciples of our Lord Jesus Christ is that we must show love to all so as to win men and women for the kingdom. Luke chapter 22 begins with a plot to kill Jesus. The conspirators seek to do this as quietly as possible since the crowds who are filling Jerusalem at Passover were massive and were at this time stirred with patriotic enthusiasm for Jesus' miracles and teachings. Judas, possibly overcome with covetousness, agrees to assist the rulers in their plan. Jesus had secretly prearranged the keeping of his Passover, called the Lord's Supper, one day before his death at Passover. Jesus' death on the stake would coincide exactly with the time of the cutting of the throats of the Passover lambs. Nothing must be allowed to interfere with the time Jesus needs to teach them of his love and the great lessons that would steel them against imminent trouble, as well as ongoing persecution. Jesus next addresses an ongoing discussion that the Apostles had been having behind the Lord's back. "Who would be the greatest in the Kingdom of God?" How petty, and ridiculous when the greatest man who has ever lived was about to lay down his life for them. Greatness is measured, not by esteem, but in service. Peter is told by his Lord of his threefold denial, which would occur before the rooster had crowed twice. The disciples would be confronted by the mob and once their Lord had been taken, they would need to fend for themselves. The reference to swords applies more to a dirk, or hunting knife. Peter and another of the Apostles had recently purchased these in expectation of trouble. In the Garden of Gethsemane our Lord thrice prays seeking, if it were possible, that there might be another way. So intense was his prayer that he sweated like it were great drops of blood. There is a known medical condition where the human body under extreme stress exudes blood through the pores of the skin. This condition is known as haematohidrosis. Consequent on Christ being strengthened by an angel he yielded his will to that of his Father. Yes, indeed, there were two distinct wills - that is impossible if our Lord is one part of the trinity- but here was the Divine Father and His mortal, submissive son. Judas comes at the head of a heavily armed band of temple thugs. How pathetic is it that the sign of Jesus' betrayal was a feigned affectionate kiss. Peter strikes out with his dirk and cuts off the ear of Malchus, the servant of the high priest. Peter is admonished by the Lord who miraculously heals Malchus. This is of course another evidence of Jesus' power as the Son of God. Our Lord meekly submits as a lamb to the slaughter to the vicious mob. Christ is led away to six farcical trials. Verses 54 to 62 record Peter's crumbling under intense and increasing pressure until he eventually caves in totally distraught and weeping in bitter remorse. Jesus is mocked and abused by the temple soldiers. Then he was illegally tried before the council of the 72. They were not allowed to conduct matters carrying a death sentence at night. Jesus quotes to the Council the words of Daniel 7 verses 13-14 and tells them that he will judge them. The other gospel records tell us that even the perjured witnesses could not agree among themselves. The high priest brings the charge of blasphemy against our Lord and against the Law condemns Jesus out of his own mouth. The Law of Moses forbad that.
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[vc_row][vc_column][vc_column_text css=""]In 1 Chronicles chapter 11 we have the record of David taking the ancient, but well-fortified fortress of Jebus. We are told of Joab's extraordinary feat of courage in gaining access and securing its fall. The rest of the chapter is a catalogue of David's mighty men and their outstanding acts of courage. These men typify the saints of our Lord Jesus Christ as they will bring the kingdoms of this world into subjection to our Lord Jesus Christ verses Revelation 11 verses 15-18. Ezekiel 24 outlines the parable of the burning pot which represented Jerusalem's fiery destruction. We are also told of the death of the prophet's wife and God's command that Ezekiel does not mourn her death. Likewise, the people were not to mourn the destruction of "the Sanctuary". The very strong language in this prophecy highlights just how offensive unfaithfulness is to Almighty God. So great would be the slaughter at Jerusalem's overthrow. The prophet was struck dumb and remained so until the day the city fell. Luke 21 is the record of the Olivet prophecy given after 6pm on Abib 12th from the mount east of Jerusalem. The significance of the prophecy deals with events that would occur within forty years of its delivery; as well as matters relating to our days (end times) when the Kingdom of God will be once more set up on earth. The chapter began with a declaration of the widow who gave God all. Jesus foretells of the destruction of the magnificent temple, whose building had begun with Herod the Great; and to that point in time had still not been finished. When the temple was destroyed it would be totally overturned leaving not one stone on another - except for the older foundations which acted as a retaining wall for Herod to build on. Jesus says that there would be wars and rumours of wars, but the disciples must wait until the end time of the Lord's prophecy. Persecution would be the disciples' lot, but they would be aided in their testimony before the authorities. Families would be divided over their support for Christ's teaching. Despite Jerusalem being surrounded by armies at AD70 there would be five opportunities for the disciples to flee to safety - the first of these was at the defeat of the Roman Tribune Cestius Gallus in AD66 (the others are mentioned in Robert Roberts book 'The Ways of Providence'). There would be the sign of the Son of Man in heaven, which spoke of the fall of the city to the Roman Emperor Titus. In regards to the final outcome of the prophecy, which relates to the time when the Kingdom of God will be set up on earth; we have the parable of the fig tree (national Israel's symbol), whose statehood began in 1948 and many of us have seen the fig tree blossom and flourish with the reoccupation of Jerusalem, Israel's eternal and undivided capital, in 1967. Be ready our Lord's return and his kingdom is indeed near.
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[vc_row][vc_column][vc_column_text css=""]1 Chronicles 9 records the genealogies of the returned exiles and repeats Saul's genealogy. The returning exiles is a catalogue of the faithful who had endured the 70 years in Babylon and had come back to Judah and Jerusalem with a strong desire to be Yahweh's faithful remnant who would never allow God's people to be ensnared by idolatry. These returned exiles would have included many children of faithful Jews who had been educated in the hope of finding themselves among those who returned to establish Judah and Jerusalem once more. In Ezekiel 22 we have a description of the defilement of the land through blood shedding. All that mattered to Judah's inhabitants at that time was getting gain and it mattered not how many people were trampled and slaughtered because of their covetousness. The LORD God laments that there was not a single individual who would stand in the breach for Yahweh's righteousness. Luke 19 records the story of tiny Zacchaeus who had climbed the mulberry tree to catch sight of Jesus, who was to pass by among the crowd. The Lord, who was always able to read people's minds, stopped underneath the tree where the tax gatherer was. Jesus says, "Today I must dine at your house". In a statement of true repentance Zacchaeus indicates how he would pay recompense to any who he may have defrauded. Zacchaeus uses the language of the trespass offering. A great feast was hastily organised by the collector of excise. Jesus dines with him and a number of other publicans. There is a play on words throughout this chapter centring around the word "seek". Zacchaeus sought to see Jesus and instead Jesus saw Zacchaeus. Jesus had at last personally called Zacchaeus - who had already changed his ways. So much so that Jesus called him "a son of Abraham" who like Zacchaeus refused unwanted gain verses Genesis 14 verses 23. The chapter next follows the parable of the ten Minas which Jesus spoke because of the disciples' false expectation that the kingdom of God would immediately appear. It is based on the well-known historical circumstances surrounding the life of Herod Antipas. The parable is based on the utilisation of abilities distributed by the Lord. The enemies of the kingdom were slaughtered before the king. The Lord Jesus enters Jerusalem triumphantly upon a donkey, which had never been ridden - to the acclaim of the multitude waving palm branches and reciting the words of Psalm 118 and Zechariah 9. Next Jesus pauses as he came over the brow of the hill and caught sight of Jerusalem. Our Lord wept over the city with great tenderness. Christ explains his love and desire for that city. But he says that like the leprous house the stones would have to be torn down one by one. The next time his people would see him would be a time of Jewish conversion and repentance when they will from their hearts then say, "Blessed is he who comes in the name of Yahweh". This will mean blessing for the whole world - at last.
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[vc_row][vc_column][vc_column_text css=""]1 Chronicles 8 finally outlines the genealogy of Israel's first disgraced earthly king, Saul. Hosea recorded of him 13 verses 11 "I gave you a king in my anger and took him away in my wrath". He was of course from the disgraced tribe of Benjamin, whose parlous condition had been occasioned by the final appendix recorded in the book of Judges chapters 19-21. Among the Benjamites were many fine archers including Saul's son, Jonathan. Benjaminites were also skilled in their accurate use of slingshots.
Ezekiel 21 declares Yahweh's sword had been unsheathed and would be devastating in its effect. That sword in this instance was the Babylonians. The king of Babylon uses divination, as the ancients always did, in choosing which city he would attack - Rabbah, or Jerusalem. Look at the incredible denouncement of Zedekiah in verses 25-27. Read aloud, pause and ponder. Overthrown it would surely be, until the coming of our Lord Jesus Christ. It was his by right because of RIGHTEOUSNESS. It was also belonged to our Lord Jesus Christ because he was David's son and heir. Compare the denouncing of Zedekiah by Jeremiah with Ezekiel's prophecy verses Jeremiah 23 verses 5-6. It was ironically that Zedekiah's name means "Yahweh is righteous", but that king was very wicked. Ezekiel's pronouncement is more direct than Jeremiah’s, perhaps because Ezekiel was approximately 1,200 kilometres distant from that unpredictable king. Judah would be fuel for the fierce and furious Babylonian fire. Luke chapter 18 commences with two contrasting parables about prayer. The first, an unjust judge, who fears neither God nor man is badgered into action because of a persistent widow woman. If her persistence was able to get results from an indifferent and unjust judge how much more would a loving Father respond to the powerful pleas of His devoted and loved children. The second parable deals with two men who went to the temple to pray. One man is a smug self-righteousness. The rehearsals of the self-satisfied Pharisee who is unable to recognise his sins. That man's prayer did not even reach the roof. The other man was a publican who acknowledged his sinfulness and his need for God's forgiveness. Let us recognise our true position before the LORD. We stand only because of his mercy verses Psalm 130 verses 1-6. Read aloud slowly and contemplate the frame of mind we need in approaching our gracious Sovereign. Knowing that we are loved by our Heavenly Father and our standing is only by His grace and is the key to an effective life of prayer. Jesus implores the disciples to let the children come to him. The key to the kingdom is a humble and childlike reception of the King and his message. Our Lord was approached by a rich young ruler, who obviously loved God and wanted to please Him. This man thought that he was keeping all of the Ten Commandments from his youth until the present time. Jesus demonstrated by asking him to sell all and follow the Lord Jesus that he had failed to keep the first and the tenth commands. His riches were his prime god, and his covetousness was his idolatry verses Colossians 3 verses 3. The Lord was sad that the loveable young ruler had failed the test; as was the young man himself, since he had just been shown his impediment to the Kingdom. The Apostles, who believed riches were an evidence of God's favour, were astounded. Jesus tells them that things deemed impossible by men are not so to our Almighty Sovereign. Jesus foretells his sufferings and death for a third time. Many believe that Barnabas was the rich young ruler. If so, he overcame his obstacle in Acts 4 verses 33-37. The chapter next says that a blind beggar had faith that Jesus was the son of David would that our Lord would have mercy on him and restore his sight. Once Christ heals him, he follows Jesus in the way.
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Penned by Warwick Rosser and his team, produced by Christadelphianvideo.org
See more Thoughts from the Christadelphian Dialy Bible Reading Planner (By R.Roberts) here...
[vc_row][vc_column][vc_column_text css=""]In 1 Chronicles 6 we read of the priestly descendants of Levi. From verse 16 to the chapter's end, we read of the 3 main families- Gershon, Kohath and Merari and we read how this relates to the 24 orders of priests verses arranged by order by Samuel together with David. From verse 54 to the end of the chapter we learn of their settlements - for unlike the twelve tribes they were given no allotted inheritance. It was their job to dwell among the tribes of the nation and to teach Yahweh's Word. Joseph's two sons each are given a portion meaning that Joseph receives the double portion. In this way he is treated as the firstborn and because of his Joseph's portion, Levi is not counted among the tribes and receives no allotment among Israel. In Ezekiel chapter 19 we hear a lament about the princes of Judah, who are compared to young lions. David himself was the lion of the tribe of Judah and was a mighty conqueror whose territory became great. But the nation divided and was weakened. The northern kingdom of Israel went into captivity long before the southern kingdom of Judah experienced its death throes under its last four kings. Because Judah's evil rulers they became vassals to both Egypt and Babylon. Verses 10-14 describe the stripping bare of Judah who had been a fruitless vine verses compare with the parable of Psalm 80 verses 8-13. These fruitless people stand in marked contrast to the Son of God verses see the words of Psalm 80 verses 14-19; and John 15 verses 1-11. Luke 16 verses 1-13 speaks of the parable of the dishonest manager. That lazy and double-dealing manager's behaviour is thoroughly unscrupulous. However, in view of his reluctance to work this corrupt steward his secured by unjustly favouring future "friends" who will take care of him. When that servant is dismissed from his job, he hopes that his newly acquired friends will look after him. Jesus does not in any way commend dishonest behaviour, but our Lord says that utilising resources for future outcomes is a behaviour in which 'the children of this age' outshine the 'children of light'. The parable can be explained that we hope to receive of our Lord "the true riches" (eternal life) and we are taught that what we have i.e. any material wealth and how we have used it is likely to be an index of our faithfulness. All we have God has richly given us. Are we bountiful in bestowing it to help others? Or are we selfish? The Law and the Prophets belonged to an era until John the Baptist came. Now we must seize the initiative and press into the Kingdom of God. Jesus teaches us that divorce is to be abhorred and that a divorced person should not remarry. The chapter then outlines the parable of the rich man - who is called by some Dives - and Lazarus (the beggar). Note it is a parable addressed to the Pharisees and is not in any way a literal story. It was a derisive taunt of the Pharisees, who had adopted the Grecian mythology about ‘immortal souls'. The parable also has a strong message to the high priest Caiaphas and the priestly Sadducean class. Caiaphas had five brothers each of whom succeeded to the rank of high priest. The Sadducees did not believe in resurrection (Acts 23 verses 7-8). Within a short time of our giving this parable he would raise Lazarus from the dead (John 11). And resulting in the Sadducees plotting to kill Jesus. The Sadducees also sought to kill Lazarus because he was a living proof of what they would not believe. Again, the parable can be explained at a number of levels. Even in Jesus' derisive taunt punctuation can make the world of difference. The rich man died and was buried in hell - this is universally true for all of us. Then in the words of the parable followed the resurrection which will be for those who are rejected a time of torment - weeping and gnashing of teeth for the rejected (Matthew 25). Note Jesus tells that the import of the parable is to teach resurrection (verses 30-31). Both classes of leaders (Pharisees and Sadducees) stood condemned because of their failure to "hear the Law and the Prophets". Another clear import of the parable is that a failure to show mercy in our lives today will guarantee our excision from God's kingdom tomorrow.
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[vc_row][vc_column][vc_column_text css=""]1 Chronicles 5 returns to Reuben's descendants and restates the reason why his descendants' genealogy had been displaced to follow Simeon's descendants. Then the chapter follows with the descendants of Gad and their warlike campaigns against the Hagarites. Lastly the record speaks of the descendants of the half tribe of Gad who lived east of the Jordan, until the Assyrian captivity. Ezekiel 18 records a profound truth we are all souls - that is breathing creatures as the Hebrew word means. We all are because of sin rightly related to death - verses 4 and 20 (compare Romans 6 verses 23). The nation of Judah complains of being treated inconsistently at the hands of the Almighty; but oh, how wrong they were! God treats true repentance with absolute forgiveness; but those who turn their back on their Sovereign would be recompensed accordingly. The proverb - 'the fathers ate the sour grape and the children's teeth were set on edge' that was prevalent throughout the kingdom of Judah was a false proverb. Our God deals equitably with each person according to his, or her, own doings. The case study evident in this chapter of the three generations is clearly speaking of Ezekiel's contemporaries Manasseh, Hezekiah and Amon. Luke 15 records the three parables of the lost - sheep, coin and son. "All we like sheep have gone astray" (Isaiah 53) but hopefully we have been recovered by our chief Shepherd 1 Peter 5. However, how poor it was that the coin was lost in the house of believers. Was it lost because of an oversight, or, even worse, because of a lack of care due to the preoccupation of those self-interested occupants of the ecclesial house? God only knows! But like in the parable of the lost sheep there is great joy in heaven and on earth in the recovery of the coin. Finally, we are told the parable of the Prodigal (or wasteful) son. The wasteful son through hardship brought on by his own lack of understanding of the great benefits that come to all who are blessed to be in our Father's house, as well as the Prodigal son's own greed. In his hardship that son has time to reflect on the love of the father (Father) and to find opportunity to return to the household. The father was anxiously waiting for any news of his son's return and runs to meet his lost son and receives him with great feasting and rejoicing. The elder son symbolises the self-righteous Pharisees who could feel no joy when those who they contemptuously call sinners joyfully embrace the father's graciousness. Let us read aloud verses 31-32. Then pause, ponder and make sure we love our gracious Father and rejoice when His children return to the fold.
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[vc_row][vc_column][vc_column_text css=""]1 Chronicles 4 records the descendants of Judah. One of the notable descendants was Jabez, whose prayer to God and subsequent blessing is told in verses 9-10. What we learn is that Yahweh is ever attentive to the pleas of His children both small and great. We know nothing about Jabez except for his prayer seeking for the Almighty to bless and prosper him. Next the record tells of Simeon's descendants - perhaps we would have expected those of Reuben. But Reuben lost the position of firstborn through a disgraceful act (Genesis 49 verses 3-4). Ezekiel 17 records the parable of the two eagles. The eagles were those kings of Judah who were promoted to prominence by the king of Babylon. But the eagles did not maintain faith with Nebuchadnezzar but broke the covenant which they had made with the Babylonian monarch. Those kings rebelled and were savagely dealt with by the king of Babylon. Our God expects His children to be truthful at all times verses Matthew 5 verses 33-37; Zechariah 8 verses 16-17; Revelation 22 verses 14-15. Yahweh will exalt the lowly and abase the lofty verses James 4 verses 7-10; 1 Peter 5 verses 5-6. In Luke 13 the enemies of the Lord maliciously attack him by drawing his attention to the Galileans, who Pilate had slaughtered as they were sacrificing in Jerusalem. Jesus tells his audience of Judeans of a recent event where a wall in Siloam - Jerusalem's backyard - fell on many Judeans. Did it happen because they were bad sinners? No, on both counts - but both tragedies provided opportunities for reflection and repentance, as any report of suffering does for us today. This is followed in chapter 13 by the parable of the barren fig tree which represents Israel's failure to bring forth fruit to God. Jesus next, on the Sabbath day heals a woman with an unclean spirit. The parables of the mustard seed and the leaven come next in the record. Then the record speaks of the parable of the narrow door, through which every disciple must strive to enter. Our Lord Jesus Christ laments over Jerusalem - to be torn down stone by stone as the leprous house. He will be welcomed in the Kingdom, when they would say, "Blessed is the one who comes in the name of the Lord" (Psalm 118 verses 26). Chapter 14 of Luke begins with Jesus healing a man on the Sabbath day. That man had clearly been planted as a test for Jesus. Would he heal on the Sabbath day? The Lord was invited to speak at a dinner for Pharisees and Jesus gives advice in the parable of the wedding feast. Then came another parable about the great banquet to which each invited class found excuses not to attend. These people who were called by the gospel to come to the wedding feast of the Son of God all adjudged themselves unworthy of eternal life in the kingdom. As a result of their rejection, we have graciously been offered a place. Two parables follow which tell us that as disciples of Jesus we must always count the cost of discipleship and wholeheartedly pursue that goal. Every disciple of our Lord must accept the peace that our Sovereign offers to us through the emissaries of the gospel and then make peace with Him verses Ephesians 2 verses 11-22. The chapter concludes with the need for zest and salt among our Master's disciples. Salt was an essential ingredient of every sacrifice and spoke of keeping covenant with the Almighty. And so, it is a vital component of the disciple's faithful walk before his/her Sovereign leading onto His gracious bestowing of eternal life on His saints. Salt speaks of sincerity in Christ's disciples as we are told in Colossians 4 verses 6.
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[vc_row][vc_column][vc_column_text css=""]1 Chronicles 3 records the sons of David and their genealogy through Solomon to Zerubbabel the Governor under the returned exiles from Babylon around 537 BC. Jeconiah was a descendant of king Solomon David's son. But that man was disinherited by the LORD, who said of Jeconiah verses "write this man childless ... no son of his will prosper, nor sit on David's throne verses Jeremiah 22 verses 24-30. The two branches of David's family came together in Zerubbabel by way of a Levirate marriage. Matthew 1 records Jesus' legal right to the throne through Joseph (the guardian of our Lord) as recorded there. Whereas Luke 3 records Mary's genealogy and therefore that our Lord Jesus Christ's actual ancestral line through Nathan David's son. In Ezekiel 16 we have a description of Israel Yahweh's faithless wife. Her descent is said, spiritually, to be from Amorite stock - the earliest of the Canaanitish nations (meaning "great of mouth") and the Amorites were of giant stature as Deuteronomy tells us. Israel's father is said to be a Hittite from the powerful kingdom of the Hathi originally in Turkey and among the mightiest empires of that time - rivalling Egypt. Yahweh Israel's Sovereign Lord had pity on His people and took her unto Himself as His wife in love. How did Israel repay her God's loving kindness; only by scorning Him and prostituting herself without payment. God would judge her as the profligate covenant breaker that she was. But her younger sister, Judah, behaved no better. The Almighty describes them as being of the same sisterhood as Sodom, whose abominable lewdness was legendary. Nonetheless the time would come when the repentant daughters would again be covenanted by the everlasting kindness of Yahweh in the Kingdom of His Son the Lord Jesus Christ. In Luke 12 the Lord counsels regarding the destructive teachings of the Pharisees. Our Lord Jesus says to his followers to have no fear when they are tried and killed by the religious authorities. This is because our Father has power over everything - including life and death. When giving testimony before rulers believers would be aided in their witness. In the parable in this chapter of the rich fool (based on the life of Nabal in 1 Samuel 25) our Lord refuses to arbitrate in a property dispute between two brothers. Instead, Jesus turns the opportunity into a discussion about the dangers of covetousness and the need to be rich in loving service to God at all times. Christ urges the disciples to be free from anxiety. Look at nature and the Almighty's abundantly providing out of His richness. Disciples need, as wise and faithful servants, to be in a state of continual readiness for their Lord's coming. A constant challenge for disciples is that often times family opposition will be the result of a person's acceptance of Christ. As disciples we must be alert to the era in which we live. Our Master is standing at the doorpost of our hearts and knocking Revelation 3 verses 20-21. Finally, if believers find themselves in a dispute, they need to quickly reach agreement with their adversaries, or the results may be much worse.
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[vc_row][vc_column][vc_column_text css=""]The Chronicle's account does not begin with the genealogy of Saul, the nation's first earthly king, as we might have expected, since he was disgraced and taken away by God in Yahweh's anger. It rather begins with the Almighty's chosen king - the man after His own heart. It tells us of David's thirteen wives and seventeen sons and the circumstances that brought one of David's younger sons, Solomon, to succeed him on the throne. It also outlines the genealogies of some of his prominent wise counsellors and of David's administration. In Ezekiel 15 we find a short but powerful parable about the vine that tells us that the wood from the is useless for making anything. The vine is also very poor in its use for kindling heat. The vine has but one use; to produce fruit and the kingdom of Judah had shown that they were useless in this respect. The vine is an oft used symbol of God's people, Israel - Isaiah 5; Psalm 80 etc. The same lessons must be applied to spiritual Israel - those who have embraced the gospel message verses Matthew 21 verses 43. We come across it in each of the four gospel accounts. The greatest lesson on our need for fruitfulness comes from the Master teacher verses John 15 verses 1-11. We can only produce fruit by abiding within the Vine of our Father's planting i.e. of ourselves we can produce fruit, but in our Lord Jesus Christ we can and will by his grace do. In Luke 11 we start with a record of, what is termed, the Lord's Prayer. It is a model prayer, not a mantra to be repeated without thought. It commences with an acknowledgement of the Father's awe-inspiring status. Then follows petitions for the Almighty's will to be fulfilled on earth, as it is in heaven. The kingdom will come when Messiah returns in glory. Lastly are personal petitions for forgiveness and for food. The prayer closed with an acclaiming of the praise, greatness and glory of our Sovereign. Then follows teaching about generosity among friends and our need to be seekers, askers and knockers on doors. Our Father is generous and gives only benefits to His children. Upon curing a deaf-mute Jesus is accused of doing it by a demon power Beel-zebul - the Lord of the dung heap. This was equivalent to blasphemy against the Holy Spirit. Jesus tells his enemies that if he was casting out diseases by a demonic power then Jesus would be a destroyer of the kingdom of the enemy who had "inflicted" those who suffered. No, just as the magicians of Egypt at the time of Moses were forced to acknowledge - "this is the finger of God". A parable of the need to fill our cleansed and empty house with good things after the sweeping out of evil is next mentioned in the chapter. The Lord says that happiness lies in hearing and keeping the Word of God. Then follows Christ's telling the hearers of the sign of the prophet Jonah. There is more to this sign than would first seem apparent verses 1) Jonah from Gath-Hepher which is in Galilee where our Lord's ministry thrived verses see John 7 verses 52; 2) Jonah means 'dove' the evident sign at Jesus' baptism; 3) the overwhelming majority of Jesus' disciples were Galilean as Isaiah 9 verses 1-7 predicted; 4) Jonah spent three nights in the belly of hell i.e. inside the belly of the great fish before being symbolically resurrected. The chapter then instructs us to be single minded seekers. The record in this chapter concludes with the pronouncing of woes upon the Pharisees and the Lawyers because of their hypocrisy. Rather than having the effect of curtailing them in their behaviour these evil men sought even more to provoke our Lord.
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[vc_row][vc_column][vc_column_text css=""]The books of Chronicles were believed to have been written by Ezra to outline what was needing to be done by the returning exiles to be Yahweh's faithful people. Chapter 1 of 1 Chronicles records the genealogy of Adam through to Abraham and his descendants. The chapter concludes with the twelve dukedoms of Esau. These were in force for hundreds of years before the monarchy in Israel. Chronicles focuses on the positive rulers who after difficult years sought to spiritually revive the kingdom of Judah. We saw in the two books of Kings that all of the rulers of the northern kingdom of Israel were wicked. Judah's fortunes fluctuated with the occasional great reformer, although the general direction of the
kingdom was a downward spiral. By heeding the lessons learned from both books of Kings and from both books of Chronicles hopefully the returning exiles would return from idolatry to a pure and God-fearing community. History tells us that those who returned from the Babylonian captivity never again turned to idolatry. Ezekiel 14 tells us of the idolatry of Judah. God would not spare His judgments on Jerusalem. What an incredible state of affairs it was when three of the greatest intercessors for the nation to that point in history could not meditate on behalf of the kingdom - Noah, Job and Daniel. Though these three men, had the LORD raised them up at that time, should seek pardon for the nation from the Almighty it would have been in vain. Judah's Sovereign would send four disastrous acts of judgment on Jerusalem - sword, famine, wild beasts and pestilence. Luke 10 says that the Lord Jesus appoints seventy emissaries to spread the gospel message. These men were sent out two by two so as to support each other. Although they carry the message only within the confines of the land it was symbolic of the Gospel being taken to all the nations from Israel (compare Genesis 10; and Deuteronomy 32 verses 8). Once again, these ambassadors were to take the minimum of provisions and to rely on faithful help. Any person scorning them would bare their condemnation. Three such Galilean cities are named and their inexcusable behaviour catalogued. The seventy returned to Jesus with triumphant tales. Christ indicates that their reports were a token of the triumph of Christ's kingdom over those of this world (compare with Revelation 11 verses 15). The Lord then reveals that the Father's will can only be understood by those receiving the kingdom message with a child-like trust. Let us take great heed to that lesson. The parable of the Good Samaritan, which is unique in Luke, portrays the perils and pitiful attitudes of those who should have understood their role among God's people. Instead, it is the Samaritan, whose care was evident for the man who had fallen among thieves. Jesus is the Samaritan of the parable, and he will recompense those who have taken care of the Father's people. The oil and wine was the healing balm of the Gospel message. The chapter concludes with a disagreement between Martha and Mary about what is most necessary. Both the roles of these two sisters are essential, but the most important of all is to sit at our Lord's feet and to learn from Jesus.
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[vc_row][vc_column][vc_column_text css=""]2 Kings 24 records that Yahweh judged His people for their tragic treatment of His Law. There was no other remedy than to remove them from the Promised Land. It is believed that both books of Kings were
written by Jeremiah to tell Judah why they were in Babylonian captivity. Chapters 24 and 25 record the fall and capture of Jerusalem and Nebuchadnezzar's brutal treatment of the treacherous Zedekiah. The temple was destroyed and the large bronze furniture broken up. The silver and golden vessels were preserved and taken to Babylon. Gedaliah was appointed Governor by Nebuchadnezzar over the remainder of the people who were not taken to Babylon. Gedaliah was slain by Ishmael causing the local militia captains, the sons of Kareah, to panic and flee to Egypt to escape the coming retribution of Babylon. When Evil-Merodach comes to the Babylonian throne Jehoiachin is released from prison and privileged to eat at the Babylonian king's table. Ezekiel 13 records some of the abominable idolatrous practices of Judah, The idolatrous people indulged in supposedly hunting for "souls" (the non-existent spirit life of the departed) which Ezekiel chapter 13 calls 'hunting for souls'. What exactly this mumbo jumbo involved is hard to envision, but Isaiah also counsels against such wizardry - see Isaiah 8 verses 19-20. Luke 9 tells us of the commissioning of "the twelve" who were sent to Israel's lost sheep. These Apostles were seemingly unprepared for such a task but took the Gospel forth in faith - note the similarity in the opening verses of Luke chapters 8 and 9 (8 verses 1 compare with 9 verses 1-2). The record tells us of Herod's perplexity on hearing the report of Jesus' ministry. Herod hearing of the miracles being done by Jesus and he becomes frightened believing that these miracles might have been done by John the Baptist risen from the dead. The chapter tells us of the feeding of the 5,000 which is followed by the record of Jesus' prayer in solitude. We are told that this prayer of our Lord follows Peter's confession that "Jesus was the Christ of God". Jesus foretells his sufferings, crucifixion and resurrection. The disciples are exhorted that it is imperative to take up one's stake (Greek 'stauros') and follow Christ. The remaining segments of the chapter centre on Elijah. The transfiguration is recorded in verses 28-36 - where Moses, representing the Law; and Elijah the Prophets - are seen with our Lord in glory. The Father clearly showing and declaring the surpassing, excellent glory of His Son. Peter comments on the wonderful lessons learned then verses 2 Peter 1 verses 16-21. Read these aloud and ponder their significance for your belief in the inspired Word of God. A paralytic boy is cured by the Lord, when the 9 Apostles who had not gone into the Mount were frustrated by their inability to heal the boy. Once more Jesus tells them of his coming suffering, which message, yet again, fell on deaf ears. Sadly, the Apostles were preoccupied with their feelings of self-importance. Incredibly those who saw the events of the transfiguration should have seen that their Lord alone was great and that they were merely the servants of the coming King. The twelve rebuke a man who is performing miracles in the name of Jesus Christ. Their chastising was because that man was not of their company. Jesus declared - that they who are not against us must be for us. Jesus was next turned away from a Samaritan village since he was clearly intent on going to Jerusalem. James and John, rightly given the appellation "sons of thunder", sought to bring fire upon that village as Elijah had done in 2 Kings 1. Jesus rebukes his Apostles and alludes to the saving mission of the 'whisper of a voice' - found in Elisha's mission. The chapter concludes with three would be disciples being challenged by Christ Jesus to count the cost of following him. The three examples are verses 1) who wanted to make discipleship a second priority. 2) the next would follow when family responsibility had passed - this would always be a problem and left with those not willing to embrace the challenges of following Christ; and, 3) the third had business matters which required attention - Jesus tells that man needs to learn the lesson of which is seen in Elisha's calling 1 Kings 19 verses 19-21.
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[vc_row][vc_column][vc_column_text css=""]In the record of 2 Kings 22 we have the reign of Judah's second greatest king - Josiah. He was a great reformer according to all that was written in the Law of Moses. But this came after 57 years of evil rulership and the loss of the Book of the Law, within the very temple where it should have been revered and taught. Josiah is the subject of a prophecy that was given at the commencement of the divided kingdom - to Jeroboam 1 some three and a half centuries earlier (see 1 Kings 12). At the age of 26 Josiah began to utilise the faithful craftsmen to repair the temple. Hilkiah the High Priest finds the Book of the Law (possibly the very one written by Moses about eight and a half centuries earlier). That precious book is handed to Shaphan the scribe to take it to king Josiah. Shaphan reads it before the king who rends his clothes. Josiah knows how greatly Judah has sinned against their God. Josiah sends to Huldah the prophetess, who tells them that judgment is unavoidable, but that it would be postponed until after Josiah's death because of his humility before his Sovereign. 2 Kings 23 records the reforms of Josiah all of which had been declared earlier to Jeroboam 1 by the unnamed prophet who came from Judah. Josiah causes all Judah to listen to and comply with the words of the newly found Book of the Law. The king, Josiah, finds the tomb of that prophet who had foretold these events and leaves his bones to lie undisturbed - this being symbolic of resurrection (Psalm 34 verses 20-22). Josiah keeps a Passover like none throughout the 430 years of history of the two kingdoms - Israel and Judah. Josiah dies in a battle against Pharaoh Neco king of Egypt. God had warmed Josiah not to meddle with Pharaoh Neco. But this was a bad error of judgment from Josiah that led to his tragic and premature death verses referred to in Isaiah 57 verses 1. Eliakim was placed, as a vassal of Neco, on the throne for three months; and Judah is put under tribute. Eliakim is removed and replaced by Jehoiakim. In Ezekiel 12 we have an enacted parable telling of the extremities and sufferings occasioned by the siege. Ezekiel portrays by his actions the outcomes of Jerusalem's siege. A very small remnant of Judah would be saved. Ezekiel shows that the profligate and weak king Zedekiah is to be taken into captivity. The statement was made by the false prophets that it would be a long time before the Almighty would bring such judgment on His people. Not so says Jeremiah who is asked by Yahweh to show the people of Judah the hardships that were to come and the scarcity of food. Luke chapter 8 begins by naming some of the women who accompany our Lord and his Apostles. Among them was Joanna the wife of Chuza Herod's nobleman (consider some of the difficulties this may have occasioned - perhaps very similar to Obadiah, the steward of Ahab, who had fed 100 of Yahweh's prophets during the great drought). The Parable of the Sower is taught, as the basis of understanding all of our Lord's parables. As we have seen it can be called the parable of the soils as the seed sown is the same - it was the response of the 4 soil types that differed. The chapter then records an explanation from Jesus as to why our Lord spoke in parables. It was to reveal the message to the seekers and to confound the self-righteous. The teaching by parables is a fulfilment of Christ's mission and is explained in Psalm 78 verses 1-4 and Isaiah 6 verses 1-13. Then follows the parable of the lamp on the table which outlines the disciple's responsibility to spread the Gospel. Jesus' mother and brothers, being concerned for him, seek to curtail his preaching. They are told to join the supporters rather than those who are slowing down God's work. Next Jesus calms a storm demonstrating that he is indeed the Son of God (see Psalm 107 verses 23-32). The chapter then says that he heals the man called Legion. Whose curing is proved by the destruction of the pigs. The Jews should not have been breeding these as the Law of Moses forbad it. The record follows with the curing of the woman with the issue of blood for 12 years (note Luke's ironic comments about his fellow doctors). Then Jesus raises the twelve-year-old daughter of Jairus (whose name means 'enlightenment') and presents her alive to her parents. Christ shows that he is indeed the Good Shepherd of John 10 when he said to the child "little lamb arise".
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[vc_row][vc_column][vc_column_text css=""]The record tells us that at Hezekiah's death his son Manasseh began to reign, aged 12. His mother's name was Hephzibah, meaning 'my delight is in her'. What joy must those final years of Hezekiah's have been? But sadly, Manasseh's rule was steeped in idolatry and blood shedding. Read the LORD's summary of that bloodthirsty king's rule in verses 11-15. The streets of Jerusalem flowed with blood under this king. History records that the prophet Isaiah fled from this evil man and hid in a hollow tree. The king gave orders to saw the prophet in half (cp Hebrews 11 verses 37). However, despite 55 years of evil at Manasseh's end God forgave him because he repented and that final turning to God saw him being taken from prison to Jerusalem - see 2 Chronicles 13 verses 10-13. Ezekiel explains why in chapter 18 verses 4-23 read and ponder. But the people of Judah, having revelled in idolatry for so long, could not change their behaviours. Manasseh's son Amon succeeds him ruling for two years before being slain by the king's own servants. In Ezekiel 11 judgment is pronounced upon Judah's wicked counsellors who mistakenly saw themselves as untouchable. The prophet Ezekiel counsels Judah to settle in Babylon for the 70 years. The length of the exile that Jeremiah had prophesied. But the arrogant rulers in Judah said that no destruction could ever come to them. It was essential to totally overthrow these wicked people and to make a new start with the remnant, who were to be the returning exiles. Luke 7 begins with the healing of a faithful and loved Roman Centurion's servant. The Centurion had built a synagogue for the Jewish people - most likely in Capernaum. As a man in command and also under the authority of Rome he saw our Lord Jesus Christ as the emissary of God. Jesus announces that the Centurion's faith exceeded any faith that could be found in Israel. This Centurion was truly the seed, and heir of Abraham's kingdom (Romans 4 verses 13; Genesis 12 verses 3). In the town of Nain Jesus raises a widow's son. In this and many like incidents our Lord Jesus was learning how painful it would be for his Father to see His only begotten Son die. Messengers are sent to our Lord Jesus Christ from a disconsolate John the Baptist, who was languishing in Herod's prison at Machaerus. Jesus immediately performs many miracles before John's messengers and refers them to Isaiah 61. The Lord then remonstrates with the crowd on their fickleness - Jesus and John are both the Father's wise children. Not a greater man than John the Baptist had ever been born of a woman, except the Messiah himself. The chapter next says that a sinful woman, who comes into the house of Simon the Pharisee, anoints Jesus' feet in love - and because of her great love she is forgiven greatly for her sins. Luke is telling us in this chapter of three confrontations our Lord had with the Pharisees occurring in the house of a Pharisee - Luke 7; 11; 14. Simon the Pharisee and those with him are instructed by Christ on the basis of divine forgiveness i.e. love. Let us pause, ponder and learn this.
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[vc_row][vc_column][vc_column_text css=""]In the record in 2 Kings 20, at the time of his nation's greatest need, their captain (LXX 'archegos' - used consistently in Hebrews of our Lord Jesus Christ - the captain of our faith chapter 2 and the "author" of our faith chapter 12 etc); is struck with leprosy (see Isaiah 53;4). But, says the prophet, lay a poultice of figs on the boil, and Hezekiah will recover, and he will go up to the temple in 3 days’ time - a time in the Bible symbolic of resurrection. The king was the representative of Judah as Isaiah 1 tells us. But when Hezekiah is faced with certain death, unless God cures him, the king has another dilemma - he is unmarried, and he has no seed i.e. offspring to continue the 'house of David'. Will he die and will the line Judah be brought to an end and will the "lamp" promised to David be extinguished? The sign of the faithful king's recovery is the sun dial of Ahaz going backwards by 10 degrees. Hezekiah's prayer in his extremity is recorded in Isaiah 38. But after his recovery Hezekiah was for a time lifted up in pride and sins in the matter of the envoys from Babylon (compare 2 Chronicles 32 verses 25-31; and also 1 Timothy 6 verses 17-19). An obvious reflection for us in life is that the more acute trials in life may be easier than the less obvious and more insidious ones such as pride. Ezekiel 10, although a short chapter, is of paramount importance. It tells of the departure of the glory from the eastern gate of Jerusalem's Temple. That glory will return when the Lord Jesus Christ returns by that very gate - see Ezekiel chapter 43 verses 1-5.
Luke chapter 6 tells us of the rebuke that our Lord Jesus' foes to issue Jesus' disciples for supposedly breaking the Sabbath. The Lord shows from the Scriptures that, based on the record of David in 1 Samuel 21 - the disciples, like David were blameless and that the Son of God was "the Lord of the Sabbath". Next our Lord cures a man with a withered hand also on the Sabbath. This man had undoubtedly been placed in the synagogue to trap the Lord. Instead, Jesus' enemies found that they themselves had the tables turned on them. Jesus uses the occasion to teach the lessons of the Sabbath. The Sabbath is for helping and healing verses Isaiah 561-8; 58 verses 13-14. Read those words aloud and ponder their meaning for the way we must live. After a night in prayer to His Father Christ chose his twelve Apostles. The record says that multitudes come to him and are cured. The chapter follows by outlining our Lord Jesus' Sermon on the Plain. No doubt this is a separate occasion from Matthew 5-7. The themes are common as the message did not change. The Beatitudes, or blessings producing happiness, to the citizens of Zion who will be granted glory in Messiah's kingdom are outlined. They present a complete picture of the character of our Lord Jesus Christ. On this occasion the counterpart of the curses upon the enemies of the Kingdom are enumerated. Like the Matthew record, we are once more told, that we 1) need to love our enemies in order to be as our Father; 2) must not to be censorious and hypocritical by finding fault in others; 3) a tree is to be known by its fruits i.e. the outcomes, or behaviours, of our lives; 4) need to build our faith and lives on the rock that is our Lord Jesus Christ verses Ephesians 2 verses 17-22.Thanks for joining us - we pray you found these comments helpful in your appreciation of God's words, join again tomorrow
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[vc_row][vc_column][vc_column_text css=""]In 2 Kings 19 Hezekiah clothes himself with the sign of abject humility and sends his senior servants to the prophet Isaiah beseeching Yahweh's support. Judah is assured of Yahweh's help for the Assyrian general had taunted "the LIVING GOD". The prophet assures Judah that the LORD was with them - this is Immanuel's land and God is with His people. In his taunt Rabshakeh catalogues the Assyrian victories. The Assyrian general spoke these, and they are recorded on the Taylor cylinder in the Assyrian room at the British Museum of Ancient History. Upon receiving Rabshakeh's letter Hezekiah makes it a matter of prayer by opening the letter in the temple and committing the matter to Yahweh. The key to the success of this prayer was Hezekiah's trust in His Sovereign - compare 2 Kings 18 verses 5 and 19 verses 16. The prophet Isaiah
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conveys to his monarch Yahweh's derisive response to the boastful and contemptuous letter. Though the siege would continue for a number of years, the Almighty would provide for His people. The words of Psalm 124 verses 7 are found on the Taylor cylinder in the Assyrian room of the British Museum and are taken from the Songs of Degrees composed by Hezekiah at that time. No siege machines were to be used, nor any arrow fired. Verses 35-37 record the demise of 185,000 soldiers and the ignominious slaying of Sennacherib in his home city of Nineveh. Sennacherib's shameful slaying by his sons happened a few years after his ignominious defeat by the Almighty. Ezekiel 9 tells of the vision of the man with the writer's ink horn, who was to seal upon the forehead of those who truly lamented the nation's degraded condition. Psalm 45 tells that our Lord Jesus Christ not only loved righteousness, but he also hated wickedness - verse 7. We too must not be indifferent to evil if we are to be citizens of the Kingdom. We must like our Master be sealed in our thinking- John 6 verses 27-40; Revelation 14 verses 1-5. Following the sealing of the righteous was the destruction of the evil and uncommitted by the man carrying the slaughter weapon verses read 1 Peter 4 verses 17-19. Ponder the message for the way we must live in order to be saved when our Lord Jesus Christ returns. He comes for those "who love his appearing" as we are told in 2 Timothy 4 verses 1-8. Luke records in his 5th chapter the call of fishermen to become Jesus' Apostles. Peter, Andrew, James and John were mending their nets, but they were miraculously given an incredible catch when they obey our Lord. Their job from now on was to catch men for the Gospel. We too are charged to catch men and women for the kingdom verses Mark 16 verses 15-16. The chapter records the next miracle as the curing of a leper, who totally believes In Jesus' power. The leper's only question was would the Lord be willing. The cleansed leper is sent to the priests as a testimony that our Lord Jesus Christ is sent from God. Crowds gather to Jesus and are healed. The power of God was ever present to heal those of responsive hearts. Luke speaks of the faith of a paralytic man and his four friends, who against all odds find a way for faith to save their paralysed friend. This healing provokes indignation from the religious authorities. Jesus had intended this as it demonstrates the link between Christ's miracles and him being the Son of God (called in Luke's record "the Son of Man"). Then we read of the call of Levi, or Matthew, who is a hated collector of excise. We read of a dispute arising among the Apostles about fasting. Jesus tells his Apostles that the reason his disciples did not fast was because the bridegroom was with them. Christ says that when the Bridegroom is taken away then they would fast. Lastly the Lord gives two parables (new and old cloth and wineskins and wine) which explain why Jesus' teaching was not palatable to the inflexible Jewish religious leaders. The enemies of our Lord were set in tradition and were incapable of receiving Jesus' saving message. Let us make sure that we have hearing ears.Thanks for joining us - we pray you found these comments helpful in your appreciation of God's words, join again tomorrow
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[vc_row][vc_column][vc_column_text css=""]Kings 17 tells of the dissolution on the northern kingdom under Hoshea, who became the vassal of Assyria. The Assyrian policy of transmigration meant that no subject kingdom would be able to unite and successfully rebel. It involved the relocation of many from Samaria and their place being taken, or occupied, by other peoples brought in from other countries (thus they became the Samaritans). This made Samaria a veritable conglomerate of peoples and their religion was a perverted amalgam of many religions. Worship was hybridised and the Almighty sent lions upon the occupying peoples in judgment. This is why, in John 4, our Lord Jesus Christ said to the Samaritan woman, "You don't know what you worship". The appointment of priests, who were required to learn something of Yahweh was introduced in order to seemingly placate the LORD. But such a diverse religion rooted in great superstition to start with could only deteriorate to the state it became some seven and a half centuries later when our Lord Jesus Christ came to Samaria. Ezekiel 7 verses 1-13 describe the limit of the Almighty's patience being reached. The nation of Judah had failed to repent despite God's constant entreaties. Notice the repetition, and hence emphasis, in these verses - quoting from the ESV verse 3 "the end is upon you"; verse 5 "disaster after disaster ... an end has come; the end has come"; verse 7 "the day is near, a day of tumult"; verse 10 "Behold it comes! Behold the day has come! Behold your doom has come ..."; verse 12 "The time has come; the day has arrived". There was to be for the unrepentant nation - TIME NO LONGER (Revelation 10). Similarly, for us the day of judgment will come and begin with the house of God verses 1 Peter 4 verses 17-19. Read those last 3 verses aloud and ponder what it means for you. Ask yourself does this sobering thought affect the way that you will live in the face of imminent judgment. Verses 14-22 speak of the extremities experienced by Judah at the time of the final Chaldean attack. The word pictures reveal the pitiful state of Judah. Verses 23-27 says that the nation remained stubbornly unrepentant, but once the wrath of the LORD was poured upon His people that they would know that "I am Yahweh" - verse 27. Luke 3 begins with all the supposed somebodies of the age. To none of them does Yahweh reveal Himself but to a nobody in the wilderness. Yet what a message was the LORD's word. It declares the insignificance of human flesh. By contrast it announces that the transforming power inherent in God's Word to cause weak, frail and dependent humans to acknowledgment their sinfulness by repenting and aligning themselves in baptism with the forgiveness offered to them on that condition. John's message came from Isaiah 40 verses 1-8; see Peter's comments in 1 Peter 1 verses 17-25. All those who were considered as the baser classes of society responded to the message of John the Baptist. The self-important stood self-condemned by their rejection of God's offer. Jesus, likewise, acknowledges that there is nothing in human nature worthy of perpetuating. Our Lord, would through his perfect life, submit in obedience to death; and being raised to immortality and by this he would declare God's righteousness. So, Jesus submits to baptism and asks the same of all disciples. Our Lord Jesus' genealogy is provided back to Adam, and hence to God also. He is not only Son of Man through his mother whose genealogy is here given through Nathan, David's son - but just as vital Jesus is the Son of God. And it is for this reason our Lord was enabled to overcome sin verses see Hebrews 1.
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[vc_row][vc_column][vc_column_text css=""]2 Kings 16 deals with Ahaz's succession to Judah's throne. He was one of the worst kings to sit on the southern throne as the Isaiah prophecy records. Ahaz sacrificed his firstborn son to Molech and passed the younger brother of the slain infant, Hezekiah, through the fire scarring him greatly. Tiglath Pileser, the Assyrian king came and put Judah under tribute. Ahaz took the silver and gold from the temple to avert ruination. The idolatrous Ahaz sent Urijah the priest to copy the altar in Damascus and set up a duplicate in Judah. The substitution by Ahaz of the true altar with the Syrian altar is equivalent to the very human tendency in all ages to replace the commandments of God with the traditions of men verses Matthew 15 verses 1-9. Thus, the incident teaches a timeless lesson. Ahaz destroyed the laver to give the bronze to the Assyrians. It was during the end of Ahaz' reign and the start of Hezekiah's rule that the Immanuel prophecies of Isaiah chapters 7-11 were written. Ezekiel 6 tells of the destruction of the idols and the incense altars. Verses 1-7 proclaims the LORD's intention to destroy these altars. Ironically this would be done by a totally idolatrous nation - the Babylonians. The end of the seventh verse picks up the refrain that is used over sixty times throughout Ezekiel's prophecy verses "And they shall know that I am Yahweh". Verses 8-10 declare that their Sovereign would leave to Judah a remnant to be His witnesses. That remnant of the nation will be preserved by the Almighty for future salvation. Verses 11-14 tell us that the Almighty asks His people to endorse the justice of His judgments, and the refrain is again used in verse 13. In Luke 2 we have the record of the birth of the Lord Jesus Christ. The whole world was turned upside down by the decree of Caesar Augustus that there must be a census. This required vast movements of people to their ancestral homes. Joseph and his heavily pregnant wife, Mary, are caused to go to Bethlehem. When there was no room in the inn (Chimham's lodging house from the time of king David) they found lodging among the cattle. In such humble circumstances the king of the world is born. A multitude of angels appear to the Bethlehem shepherds, who were watching over the lambs which were to be sacrificed at the next Passover. The message of the angels was that when God is glorified in the earth then there would be peace among men of good will. We then find the record of Jesus being taken to the temple for the required offerings. Mary's offerings were for those of the poorest. We are told of the faithful Anna and Simeon who were in expectation of Messiah's redemption of the nation. Jesus is taken by Joseph and Mary to Egypt in order to escape Herod the Great's slaughter of the babes of Bethlehem (this is recorded in Matthew 2). Luke takes up the story after Herod's death, when they were returned from Egypt and their moving to Nazareth in Galilee. Here Jesus remains until the age of twelve when he went with his parents to the temple in Jerusalem. Jesus became "lost" when the family was returning to Galilee. When the family came to Jerusalem seeking for Jesus, they found him in the temple discussing the Law with the doctors of the Law. What child was this? The record tells us that as well as hearing these learned men Jesus was also asking questions of them. Our Lord gave the rejoinder to Joseph, his stepfather and Mary - where else did you think I would be? It is my Father's business that motivates me. Mary kept these matters in her heart and often pondered them. On returning to Nazareth, he took the appropriate role of an obedient child. Jesus' wisdom increased rapidly, as did the pleasure of His Father in His wonderful Son. People found him amiable and agreeable in every capacity.
Thanks for joining us - we pray you found these comments helpful in your appreciation of God's words, join again tomorrow at
Penned by Warwick Rosser and his team, produced by Christadelphianvideo.org
See more Thoughts from the Christadelphian Dialy Bible Reading Planner (By R.Roberts) here...