Grain offering and meat offering were to make prayers and confessions.
L... Read more
Grain offering and meat offering were to make prayers and confessions.
Leviim served for a time in a rotation, however Aharon and his household were in a life long commitment.
Acts 10:34-43 is one of the bases for the Soldier in the _Last Battle_ Read less
Deut. 13:1-18 Instructions from YHWH for following His commands 18 Yes. Obediently listen to God, your God. Keep all his commands that I am giving y... Read more
Deut. 13:1-18 Instructions from YHWH for following His commands 18 Yes. Obediently listen to God, your God. Keep all his commands that I am giving you today. Do the right thing in the eyes of God, your God. Read less
26 I've brought you today to the crossroads of Blessing and Curse. 27 The Blessing: if you listen obediently to the commandments of God, your God, wh... Read more
26 I've brought you today to the crossroads of Blessing and Curse. 27 The Blessing: if you listen obediently to the commandments of God, your God, which I command you today. 28 The Curse: if you don't pay attention to the commandments of God, your God, but leave the road that I command you today, following other gods of which you know nothing. 29 Here's what comes next: When God, your God, brings you into the land you are going into to make your own, you are to give out the Blessing from Mount Gerizim and the Curse from Mount Ebal. 30 After you cross the Jordan River, follow the road to the west through Canaanite settlements in the valley near Gilgal and the Oaks of Moreh. 31 You are crossing the Jordan River to invade and take the land that God, your God, is giving you. 32 Be vigilant. Observe all the regulations and rules I am setting before you today. Read less
While the crowds were clearly hoping that Jesus would reveal Himself as their promised Messiah and King, both the religious and secular leadership amo... Read more
While the crowds were clearly hoping that Jesus would reveal Himself as their promised Messiah and King, both the religious and secular leadership among the Jews had already rejected Him and were simply awaiting their opportunity to act against Him. Read less
See Matthew 25:14-30 and associated notes for a similar but not identical parable. In this case, Jesus used the context of a nobleman going to receiv... Read more
See Matthew 25:14-30 and associated notes for a similar but not identical parable. In this case, Jesus used the context of a nobleman going to receive a kingdom. This would have been familiar to His audience because of the Herod family, as each member of that family that had ruled over Judea had traveled to Rome to be confirmed in his rule. Not only was this a strong hint that He would not be establishing the kingdom His audience looked for immediately, but it also implied that the authority for His rule would not be granted by popular acclaim but by the Father to whom He was going. The opening of His parable also foreshadows His rejection by the Jews as a nation, again drawing on history, for they had sent just such a delegation to the Emperor Augustus when Archelaus, son of Herod the Great, had traveled to Rome to be confirmed as ruler of Judea after his father.
The body of the parable is similar to to the one recounted in Matthew, in which the master's slaves were entrusted with equal amounts of his money and were called to an accounting on his return. Jesus' emphasis here is somewhat different, however. In the version of the parable recounted by Matthew, the emphasis was on the slaves' faithfulness or unfaithfulness; those who were faithful in their charges were invited impartially to share their master's joy, while the one who proved faithless was cast out. In Luke's account, the focus is more on how each slave used what was entrusted to him, representing the believer's use of God-given talents and resources. The unprofitable slave in this story apparently had no intent of keeping his master's money for himself, but he had a distorted idea of his master's character; note that the returning nobleman, now the king, did not apply the slave's description to himself but in essence asked, "Is this what you thought of me? Then this is what you should have done based even on that low assessment." Essentially, the unprofitable slave's thinking was that of a religious legalist; he was more concerned with avoiding doing something wrong than with doing what he could for the love of his master. The irony was that his false conception of his master's character kept him from pleasing his master at all and from furthering his master's interests, leading to loss of any potential reward.
The last sentence of Jesus' parable was a warning to those who reject him as Messiah and king. Evil will not have the last word; if it will not repent and be redeemed, it must be judged and condemned. This sentence was partially fulfilled in Titus' destruction of Jerusalem in A.D. 70, which brought judgment to the Jewish nation that had rejected its Messiah, but a greater fulfillment awaits in the events of the Second Coming. Read less
A wealthy man because of his position, Zaccheus was nonetheless an outcast among his fellow Jews (see Matthew 9:9 and associated notes). Perhaps one ... Read more
A wealthy man because of his position, Zaccheus was nonetheless an outcast among his fellow Jews (see Matthew 9:9 and associated notes). Perhaps one of his reasons for turning his back on his countrymen was bullying occasioned by his small size; his position as a chief tax collector would have placed him where he could take revenge for any slights many times over. Yet his wealth and influence had not satisfied the craving of his soul for love and acceptance; perhaps his conscience also troubled him regarding his own behavior. His desperate desire to see Jesus by any means was evident in his dropping all pretense of dignity to run and secure a place where his fellow citizens could not keep him from being able to see the rabbi from Nazareth. His behavior suggests more than mere curiosity; perhaps he had heard that Jesus even had another tax collector among His innermost disciples and hoped against hope that he too might find favor with this Man who claimed to be Israel's long-awaited Messiah.
Whatever his hopes, they were fulfilled beyond his imaginings. Not only did he see Jesus, but Jesus called him by name and made Himself Zaccheus' guest, saying that it was necessary that He should stay with him. The Greek word used implied a necessity engendered by the end to be attained, and here Jesus' end was plainly the conversion of Zaccheus. For his part, Zaccheus responded with eager joy. His repentance was plain in his response to the grumbling of his fellow citizens; on hearing it, he publicly pledged to give half his wealth away to relieve the poor and to restore all that he had defrauded from others with interest. The Law of Moses required that only twenty percent be added in making restitution for fraud or extortion (Leviticus 6:1-7); Zaccheus promised to give back four times as much as he had taken. Fulfillment of his pledges would impoverish him, but he did not care; pleasing his new Friend and Lord was more important to him than anything. And Jesus before all the crowd pronounced him saved and restored to the company of those who were Abraham's children in spirit, a living symbol of what Jesus had come to do for all mankind. Read less
See Matthew 20:24-29 and associated notes. While Luke indicates that Bartimaeus (as he is named in Mark 10:46-52) was healed at Jesus' word, this doe... Read more
See Matthew 20:24-29 and associated notes. While Luke indicates that Bartimaeus (as he is named in Mark 10:46-52) was healed at Jesus' word, this does not preclude Jesus having also touched him as Matthew records.
As in a number of other cases in Scripture, Luke records Jesus as saying, "Your faith has made you well." The concept does not appear to be that faith was the sole cause of healing, but that the recipients' faith opened a channel through which Jesus' power could work unimpeded; further, that the wellness bestowed extended not only to the body but to the spirit. Read less