Jeremiah 1-6

Jeremiah is a book where it helps to know history of Israel and the surrounding nations to put everything in its place. He prophesied during the reigns of Josiah, Jehoiakim and Zedekiah -- up until the exile of Judah.

The description of Jeremiah's call is often used as a pretext for the pro-life movement, saying this proves that life begins before birth. It does no such thing though. Verse 5 speaks not to the beginning of life, but to the foreknowledge of the Almighty. Jeremiah was selected even before he was formed in his mother's womb. Yet Jeremiah, as most anyone would, felt inadequate for the task. But God put His words in Jeremiah's mouth. The first vision for Jeremiah was a play on words -- something which the Bible uses a great deal. The branch of the almond tree signified that God was watching because the Hebrew for watching and for almond tree sound alike. The second vision for Jeremiah was the beginning of his message. The boiling pot from the north is about to boil over onto the people of the northern kingdoms. Jeremiah is instructed to stand against the kings of Judah.

Chapter two begins God's case against Israel -- specifically Jerusalem. It is a familiar story. Israel has strayed from God and has run to false gods. The gods of neighboring counties have called Israel and led her astray. Now Israel has prostituted herself everywhere. The stains from her sins are dark and unable to be washed away. Foolishly "They say to wood, 'You are my father,' and to stone, 'You gave me birth'." (2:27) The foolishness of Israel's actions is apparent to us today, but Israel seemed unwilling to see for herself.

The allusions to Israel's unfaithfulness continue throughout chapter three and much of chapter four. The announcement of the punishment begins at 4:5. It is disaster from the north. The word pictures in 4:13 are used elsewhere speaking of God's judgement. "Look! He advances like the clouds, his chariots come like a whirlwind, his horses are swifter than eagles." It is a foreign army coming for Judah (4:16). Disaster strikes quickly.

Chapter five makes the point that no one is upright. Like the time when Abraham pleaded with God for the city of Sodom by searching for ten righteous people, Jerusalem finds herself in the same situation. No one is righteous. The are all unfaithful and will be punished for their actions.

The siege itself is the subject of chapter six. Nothing the Israelites do is enough to save them at this point. They have been rejected by the Lord.

Psalm 65

This is a great psalm of thanksgiving -- literally. It is a harvest psalm which brims with the sights and sounds of surrounding nature. Harvest time is at the Feast of Tabernacles, which is preceeded by the Day of Atonement. All these find their place in this psalm.

The first four verses call all people to God. Sure this is a festival of Israel, but "all men will come" (v. 2) to "the hope of all the ends of the earth and of the farthest seas." (v.5). This great God is not just Israel's God, but the God of all.

Verses 5-8 focus on the God of might -- the One who stilled the roaring seas, and formed the mountains. What a picture of the God of all creation! but not only is God a mighty Creator, but also a loving Sustainer. He provides water for the crops and crops for the people. The harvest is an overflowing success because God has provided what is needed for it. God gives the harvest. The seed is fed and watered by God's almighty hand.

Mark 5-6

Jesus and the Twelve cross the lake to find a man possessed by many demons -- Legion. The evil spirits are fully aware who Jesus is. Mark tells the story with emphasis on the demon's shouts. Jesus' words of 5:8 are given almost as an explanation for the screams of Legion.

A herd of 2000 pigs likely wouldn't have been found on the Gallilee side of the lake! Why the spirits wanted to go into the pigs is confusing, especially given the quick death of the herd.

After the story gets back to town, the townspeople come out and see the crazy guy sitting dressed and right as rain. Then they see around 2000 head of hogs floating in the lake. Both of these were incredible sights. It was too much for them and, quite unlike Jesus' usual experiences, the people begged Jesus to leave them! Jesus complied. He didn't let the man come with Him, instead sending him back to his family as a witness.

Upon arriving back on the other side of the lake, the crowds gathered again. Jarius came to Him, begging Him to save his 12 year old daughter. Jesus immediately responded, but on the way a woman with a bleeding problem touched Jesus to be healed. She did have great faith as the Master would tell her. But somehow Jesus felt healing power go out from Him. Maybe that's just the easiest way that the author could phrase it. But Jesus knew that there had been a miracle, so He stopped to find out. The disciples thought Jesus was crazy when He asked, in the midst of a tight crowd, "Who touched me?" Jesus' purpose was not to scare the woman to death, but to explain that she had been healed, not by some magic, but because of her faith.

The delay had cost the live of Jarius' daughter. At least that was the thought. But Jesus thought differently. Taking only Peter, James and John from that point, Jesus went in, spoke words of hope and was laughed at. He kicked out the crowd and took in only the child's parents and the Three. He took her by the hand and told her to get up, which she did -- immediately. Jesus again cautioned them not to say anything -- as if that was going to work. Although it sounds like the parents couldn't figure out much to do at that point. They were overcome with shock. It could be that Jesus was being lighthearted at this point when the stunned parents looked at Him and He told them, "Don't just stand there. Get her something to eat." All is celebratory. I have to wonder about those who had laughed at Jesus a few minutes prior.

A trip back to Nazareth only brought scoffers to see Jesus. Remembering Him as the carpenter and recalling his siblings who still lived among them, they couldn't accept that this Jesus, whom they had watched grow up, could be Messiah. 6:3 states that they "took offense at him." Here we are given the names of Jesus' four step-brothers, including one named Judas. We also see that Jesus "could not do" many miracles there because they lacked faith in Him. This is pointed out by Word of Faith teachers. But this really doesn't say that Jesus was unable, but that circumstances prevented it. How so? More than likely no more than a couple of people even came to Him to be healed! It's ironic that Jesus had so much trouble dealing with the crowds, but in His hometown the crowds are not a problem. Still the real ministry is done where the crowds are.

The sending out of the Twelve is mentioned only briefly, as are Jesus' instructions. I find it a stretch to use these instructions as hard and fast rules for missions work. Jesus has tailored these words to fit the time, the assignment and the culture.

At 6:14, Mark notes the circumstances of John the Baptist's execution. He transitions into it by talking about the theories of who Jesus actually was. We see these come up around Peter's confession elsewhere. Here, Mark works his way toward the Baptist's story. Although John had intrigued Herod, the ruler was too fast with his mouth and too slow with his brain. Making a promise to grant anything, Herodias' daughter asked for John's head on a platter -- to please her mother. Herod felt obligated to honor his oath instead of his fear. The whole affair with Herod and Herodias was scandalous, even for the ruling class. Herod likely knew that John was right about the marriage being wrong as we know that he thought of the Baptist as righteous and holy. (6:20).

At 6:30 we have the Twelve returning from their missionary journey and Jesus trying to pull them away from the crowds to debrief and to rest. But the crowds followed. Or more accurately ran ahead to where they were going. 6:34 is a great depiction of Jesus' feelings for these people. "He had compassion on them, because they were like sheep without a shepherd. So he began teaching them many things."

The need for food is realized and instead of sending them away to buy food, Jesus shocks the disciples when He tells them to give the people something to eat! They immediately start tallying a bill, realizing that it would take a fortune to buy them all food.

The people were gathered in 100s and in 50s. No explanation is given for that. What must have been going through the disciples' minds as they divided up the people for a meal they were sure wouldn't even feed two, let alone 5000 men and their families. It has been pointed out by many that having twelve baskets leftover meant that each of the disciples who had little faith would have been carrying one of the baskets. I don't know that this would necessarily be true, but it is interesting.

Jesus sent the disciples ahead on the boat while He dismissed the crowd. Perhaps Jesus was trying to get the twelve to realize and better understand what had just happened. But Jesus also got some "alone" time for prayer. After dark, Jesus could see that the disciples were having a struggle getting the boat across because of the windy conditions, presumably making large waves. Then later, Jesus went out "to them" walking on the lake. But in 6:48, the text says that He was about to pass them when they saw Him walking and thought it was a ghost. Was Jesus going to the disciples and if so, why was He about to pass them by? Was He planning on letting them see Him?

In any case, He immediately spoke to them to calm them. We get no record of Peter's walk on the water with Him, which is curious considering Mark probably got much of his background information for the writing of this Gospel from Simon Peter. Was Peter ashamed of this moment or was the omission Mark's idea? We don't know, but we are told that the wind died down once Jesus was in the boat.

I'm not sure what 6:51b-52 means when it reads, "They were completely amazed for they had not understood about the loaves; their hearts were hardened." What did the loaves have to do with their amazement at the water walk? Were the twelve simply overwhelmed by all that had happened in the past few hours?

By the end of the boat ride, the crowds recognized Jesus and the healing ministry resumed.

1 Samuel 11-15

Here is Saul's first test as king. It's apparent that he hasn't been into all the royal trappings up until this time, since he was out plowing with the oxen! But now his time has come. The Spirit comes upon him in power. Then he recruits his army by what is essentially intimidation. He cuts his own oxen into pieces then uses the pieces as a scare tactic to anyone who doesn't muster for duty.

It works, though. Saul ambushes the army of Nahash the Ammonite and Jabesh Gilead is saved. The people offer to kill those who had grumbled against Saul when he was first crowned, but Saul refuses and they go with Samuel to Gilgal to renew Saul's kingship. It is also the setting for Samuel's farewell speech, recounted in chapter 12.

Samuel begins by asking if there is any time he has not treated the people well. Why this would be done, I'm not sure, but it seems that Samuel is trying to establish that he acts in the best interest of God, which means the best interest of the people of Israel. Samuel then gives a short history lesson. Interesting point that at 12:12, Samuel noted that Israel asks for a king when they see the threat from the now-defeated Nahash. This isn't mentioned back in chapter 8, but it is likely that Samuel is simply condensing things. After all, Saul was hardly a unanimous king
until the victory over Nahash and the Ammonites.

Samuel cautions both Saul and the people not to turn away from God, and he offers a miracle to back up his words. A thunderstorm is sent in the dry season to demonstrate the sin of the people in asking for a king. Then at 12:23, Samuel tells the people, "As for me, far be it from me that I should sin against the Lord by failing to pray for you." This is the only place I can remember in Scripture where it is stated to be a sin not to pray for others (at least in this type of context).

The time notes at the head of chapter 13 seem odd. For Saul to become king at age 30 and to reign 42 years are each disputed numbers. It seems to be the best estimate since the Hebrew omits the "30" and the "40". The numbers seem to be reconciled by Paul's speech at Pisidian Antioch in Acts 13:21, where he claims Saul to have reigned some 40 years. Of course we're not told how much time takes place between Saul's choosing and the victory over Nahash, nor between Samuel's farewell and the attack by Jonathan on the Philistines. For Saul's son to be of fighting age, Saul would have been a young father -- at least by today's standards.

In any case, Jonathan's attack begins, or probably restarts, a war with the Philistines. The first attack is against an outpost at Geba. The Philistines gather for war with an incredible army. So incredible is the Philistine army's appearance that the men of Israel hide wherever they can find a hole.

Enter Samuel. Samuel is supposed to come to Gilgal to offer sacrifices and to seek out the Lord's word on the situation. But Samuel doesn't enter. And Saul gets too anxious. Saul himself offers the sacrifices, fearing time is slipping away. As he finishes the sacrifices, Samuel shows up and rebukes Saul. He also tells him that had Saul not acted impatiently he would have been the established king forever through his family. Instead, the kingdom will be wrestled from him and given to another. Samuel's words seem to already indicate that a choice has been made, which must have been quite a shock to King Saul.

After Samuel left him, Saul began to size up the situation with the battle. Nothing is mentioned about God's specific instructions for this battle, so we might assume that Saul isn't going to get a word. Instead the word comes to Jonathan through the circumstances of chapter 14. Meanwhile Saul realizes that the Israelites are almost entirely without weapons. Somehow the Israelites had all gotten out of the blacksmith business, leaving the business to the Philistines. All sharpening, etc. was done by the enemy! Only Saul and Jonathan had a sword and a spear on the day of the battle! If a victory under those conditions doesn't make you grateful to God, nothing will!

Jonathan and his armor bearer head out to another Philistine outpost while King Saul was on the other side "under a pomegranate tree" oblivious to what his son was up to. An invitation to climb up to the Philistines is seen as God's word that He will give them the battle, so when the Philistines taunt the two men as they walk toward the outpost and invite them up to kill them, the two climb the rope and start killing Philistines. Twenty enemy soldiers fall, but a panic sets in throughout the Philistine camp. God has sent the panic (14:15).

Saul musters the troops to see who is missing and it turns out to be his son and the armor bearer. So the Israelites (without weapons) go to join the battle and find the Philistines in complete confusion, killing one another in their panic. Some who must have traded sides, traded back to fight with the Israelites. Finally the hill people of Ephraim join in the rout. But somewhere along the line Saul got caught up in emotion and ordered that no soldier be allowed to eat until Saul had avenged himself. That vow was having its effects upon the hungry Israelite army.

Word of the vow hadn't made it to Jonathan, and he ate some wild honey in front of the trooops. Upon hearing about the vow, he essentially calls it stupid. The men started to pounce on the plunder after the battle, cutting up animals and eating them raw, which was a violation of the Law. After rebuking the men for doing this, Saul has the meat brought to him. Saul then builds an altar to the Lord for the first time. The author makes it clear that it isn't until now that Saul has done this. Certainly this is a mark against the King.

He wants to send the army down at night to get more plunder from the Philistines, but the priest wants them to inquire of God. When they get no answer, they assume a sin has been committed to block God's blessing as happened back in Joshua 7. Lots are drawn between Saul and Jonathan and the rest of the men and the lot goes to Jonathan. Saul is ready to kill his son for tasting the honey, but the fighting men intervene on Jonathan's behalf. They beg Saul not to kill the hero of the battle. Jonathan is saved.

Saul's reign is marked by military victories against enemies on all sides. The war with the Philistines continued -- active or passive. At the outset of chapter 15, we see Samuel giving Saul a mission from God -- punish the Amalekites for their behavior back during the Exodus. It seems strange for God to seek justice at this time, generations after the offense. Yet God wants everything destroyed. The trouble is that the men want some of the plunder and Saul gives in to them.

Enter Samuel once again. He confronts Saul, asking him why the mission had not been completed. When Saul claims that he has completed it, Samuel utters the classic line, "What then is this bleating of sheep in my ears? What is this lowing of cattle that I hear?" Saul has been caught in a lie, although I doubt Saul saw it as much of an offense. In repeating the message he received from God, Samuel tells Saul that he has been rejected as God's king. He would be replaced. For his part, Saul admits his sin and ends up going off with Samuel to worship God.

A smug King Agag of the Amalekites is brought to Samuel and Saul where he is executed by the prophet. Then Samuel left for home, as did Saul. We are told that this was the last time Samuel went to see Saul, although Samuel continued to mourn for the sinful king. The last sentence of chapter 15 puts things into perspective: "And the Lord was grieved that he had made Saul king over Israel." Of course that doesn't mean God is admitting a mistake. It simply means that God was saddened to see what had happened to his people under Saul's rule.

Psalm 64

David brings his complaint against his enemies. In a sort of legal styling, David describes the actions of these wicked men. They plot together in conspiracy to bring David down. Their weapons are words. David has been comparing his enemies' words to arrows shot at him in the past few psalms. They attack quickly and painfully. David is succeptible to these attacks. It is hard to defend oneself against false rumors spread by one's enemies.

The enemies work together and encourage one another to keep after David. They devise their plots. They congratulate each other in their plans. Beyond that, the enemies have a prideful smugness about them. They think themselves to be the most clever and intelligent people. The plan is perfect. David comments in the second half of verse 6 about the very nature of fallen humanity in this regard.

Suddenly, God shoots them with arrows and it's all over. The downfall of David's enemies comes quickly -- quicker even than the enemies' attacks. The words are obviously prophetic on the part of David. He knows that God will serve justice. He has seen God do it before. The psalm reads as a kind of warning to those who look to take down a leader, especially King David.

The final verse, verse 10, reinforces the idea that the righteous should not only rejoice in the Lord, but also rely on Him. "Take refuge in Him," as the verse reads.

Job 25-31

Bildad spends short chapter 25 comparing the dominion and awe deserving of God to the status of man, whom he compares to a maggot and a worm.

Job then begins his final discourse of the book sarcastically toward his friend Bildad. Then at 26:5 he begins again his complaint. He begins in basic agreement with Bildad, speaking of God's awesome power. At the beginning of chapter 27, Job's outlook shifts. He claims that God has denied him justice. Little does he realize that God has simply delayed it, not denied it. Yet still through all the suffering, Job will not give up or give in. He will keep his integrity which his wife told him to give up early in the book. He cites the example of the wicked and ruthless -- they never have enough. Terror grips the wicked at the thought of death.

Chapter 28 speaks of that which is, but cannot be seen. Silver mines and the like lie beneath the surface, just as the punishment of the unrighteous. But in the same way, men search for the elusive wisdom. They search the darkness, but it is not there. It is not in the sea. It cannot be purchased with great wealth. Although wisdom is hidden, it is not hidden in the same places as man's earthly treasures. The only way to wisdom is known by God. And God has revealed it to man. Job confirms it in 28:28: "The fear of the Lord -- that is wisdom, and to shun evil is
understanding." Wisdom begins by realizing who God is and who we are. When we finally put it all together and act upon our "fear" of God, then we are shown to have understood.

In chapter 29, Job recounts his former life; how intimate his friendship with God was and how others respected him for that. He speaks of the good that he has done. He remembers thinking that his life will be long and trouble-free because of his lifestyle. He was on top of the world.

Then in chapter 30, Job contrasts the previous chapter with the way things are now. Now he is mocked by scoundrals. Job is mocked by the lowest of people. They even sing about Job's troubles! They work harder to make Job's life miserable. Job's cries for mercy go unanswered, so far as he can tell. He wants to know why God is continuing to strike him and ignore him. Job continues to try to understand how he could be being punished to this degree after all he has done. Chapter 31 is yet another recounting of many of the good deeds Job has done. It is his final argument. This is all he has left to say.

Psalm 63

A beautiful song of David, written most likely as he was hiding from his son Absalom while Absalom was trying to take over the kingdom. Even while in the midst of a desert, David's words flow like an oasis. The first verse sets the stage, exclaiming a need for God like the physical need for water in a desert. Echoes of Psalm 42 are obvious here. But beyond that, David is seeking God. David is far from Jerusalem, which is the locus of his spirituality on earth and it is making him feel far from God. Verses 2-8 then lay out some of the thoughts David has of that relationship with the Divine.

David writes of God's power and glory in His sanctuary. Then he describes a number of ways he worships: with his lips, lifting up hands, singing, a satisfied soul. Even in bed and throughout the night, David longs to take refuge under God's wings.

The key line is contained in verse 3: "Because your love is better than life..." This is hard for so many of us to grasp. We cling to life as if it were eternal. But our earthly life is fleeting. The love of the Almighty is eternal and is infinitely better than anything earthly.

Verses 9-11 are confident claims that God will not only take care of David, but that He will provide justice against David's enemies.

1 Corinthians 7-8

Chapter 7 is fodder for those who like to tear into Paul about his views on women and on marriage. Indeed, Paul treats marriage as being only to keep people from sexual sin. Remembering though, in Corinth, sex was not only big business, but also religious in nature. This was a town built on worshiping a sexual godess, so the temptations were in your face -- probably in a similar manner to our American culture today. Paul is right in that a married person's interest is divided between pleasing God and pleasing spouse. His point is simply that it is better and easier to serve God when you don't have to worry about a husband or wife. Writing those words from his position (unmarried) makes Paul seem harsh toward those who marry, but that isn't his intention. He is concerned with keeping people from sin, especially sexual sin, and with enabling people to serve God better.

The marital duty section in 7:2-5 is good advice, and again is a sign that Paul did not see women as lesser partners, but as equal with men in this regard. All of the statements in chapter seven are not slanted toward the male, but are straight down the middle.

Paul notes that divorce is not what God desires, even when the spouse is not a beliver. His teaching where he clearly identifies it being from Paul and not from God are his interpretations of how to live at peace. The curious language is found in 7:14 where he talks about an unbelieving spouse being sanctified by the believing half. Certainly that doesn't mean salvation, as it violates what Paul writes elsewhere in Scripture. So Paul must be talking about raising children, which eems to be the point of 7:14.

Paul also notes the relative insignificance of our earthly state. Circumcision is meaningless for Paul. Obedience is important. Slavery is not significant, although we are not to sell ourselves since we have already been purchased. It is an extension of Paul's ideas about having to please God and a spouse. It becomes difficult trying to please an earthly master and a heavenly One.

Widows may remarry, but again Paul states that it is easier not to. But there's that sex thing to deal with again.

Chapter eight begins somewhat off-subject, talking of the importance man puts on knowledge, but the emphasis Paul puts on loving God and being known by God. This is not to say that knowledge is useless, especially as it concerns God. But if we put our confidence in our knowledge or in any other ability, we aren't trusting God as we should.

The rest of the 8th chapter deals with something we don't deal with anymore -- food which has been sacrificed to idols. Paul's point is that since those idols are nothing, that they have no effect on the food or its power to defile us. Paul also expects the Corinthians in the church to know this. But those on the outside, or the weaker members of the church can be confused if they see a Christian doing such things. In this case we are told to refrain if our knowledge causes us to express our freedom, but causes a weaker brother to be confused or emboldened to do what he considers to be a sin. Paul rightly states that we can't be so attached to our precious freedoms that we can exercise them without regard for anyone else. That lesson is for us today as well.

Genesis 48-50

Jacob is nearing death and Joseph and his two sons are summoned. Word of Joseph's arrival strengthens Jacob to actually sit up. It probably took all he had to do it. His announcement that Ephraim and Manasseh would be equal to his own sons is confusing. Why would Jacob make such a move? Certainly the two each became fathers of "half-tribes" so the number 12 is unchanged. And Jacob switches the first born and the second born, to Joseph's displeasure. We aren't told why, except that in the blessing Jacob declares that Ephraim will be the greater of the two. Is it that Jacob still has to have some sense of control? Was he working through God?

Interesting that Jacob makes a big deal of seeing Ephraim and Manasseh in 48:11, as if he has never seen them. Could it be that Joseph never brought the boys to meet their grandfather before this time?

I hadn't really thought about it before, but Jacob tells Joseph to be sure he is buried in the tomb with Abraham and Sarah, and Isaac and Rebekah and with Leah. Rachel was buried along the road, but Jacob chooses to be buried with the "other" wife -- probably simply because his parents and grandparents were there and because of the historical significance.

Jacob's blessing of his sons begins with three bad blessings -- Reuben will no longer excel because of his sin with his step-mother in Genesis 35:22. Simeon and Levi will be scattered and dispersed because of their murderous revenging of Dinah in Genesis 34. Judah's exploits with Tamar (Genesis 38) are not mentioned by the patriarch. In fact the best blessing of all is saved for Judah. His tribe is to be the ruling tribe, in the person of the Messiah. Zebulun will be on the sea, Issachar will get good land, but will become slaves. Dan and Gad are each described as biting and striking heels. Asher will make rich food. (?!) Naphtali is set free? Joseph became strong because of God, who blesses him. He inherits all Jacob's blessings and is called the prince among his brothers. That dream of everyone bowing down to Joseph makes even more sense now. Benjamin is a wolf and a scavenger.

Then Jacob dies some time after telling Pharoah he is 130. We're not given his exact age. Joseph has his father embalmed and petitions Pharoah to allow him to take Jacob back to Canaan for burial. The Egyptians mourned for 70 days. Joseph observed a seven day mourning while near the Jordan. The burial party looked to be mostly Egyptian to the locals, calling the spot where Joseph and company stayed in mourning, "mourning of the Egyptians."

After Dad was gone, the brothers feared Joseph's retribution, but Joseph reassures them once again in 50:20, "You intended to harm me, but God intended it for good..." One might think that the brothers would realize their family line was safe after Jacob's blessing, but fear can make a person believe most anything.

Finally Joseph dies, after getting his brothers to swear that his bones would be buried in the promised land. Joseph was the first of the twelve brothers to die, at the age of 110. That would have to have put Reuben somewhere near 130 at that time.

Mark 3-4

Chapter three continues Jesus' encounter with the Pharisees -- this time over a healing on the Sabbath. At 3:4, Jesus asks "them" (assumedly the Pharisees), "Which is lawful on the Sabbath: to do good or to do evil, to save life or to kill?" This was a twist on the question He had asked in chapter two with the paralytic on the mat. The Pharisees had no answer to the obvious question. From His reaction, Jesus wasn't asking it rhetorically. He looked at them in anger and was deeply distressed" at the stubborn attitudes. I would have loved to have seen Jesus' emotional response as He healed the man. Mark's words make it sound like Jesus did it as much to shame the Pharisees as to provide healing. Perhaps that was simply the effect of Mark's observations, which in this case probably came from Simon Peter.

Again Mark points out the crowds and the problems that they caused Jesus. They crowded around, forcing Him to teach from a small boat so as not to be so crowded. Later the group cannot even eat at a house because of all the people.

The list of disciples/apostles cited in 3:13-19 splits Simon Peter and Andrew. Considering Mark was a close friend of Peter in later years, it is interesting that Peter and the Sons of Thunder were the first three mentioned, placing Andrew after the "big three."

The only time where Jesus' family's true early feelings are recorded are at 3:21. They wanted to put Him away, fearing insanity. I suppose that would be a natural response for a family who was likely being harassed about their "lunatic" brother. More striking is Mark's placement of this verse, seemingly placing the cause for their feelings as their hearing about the crowd scenes wherever Jesus went. Certainly there was more to it than that. When they finally arrive at 3:31-34, it's no wonder Jesus doesn't hop right up to greet them! This context makes Jesus' rude treatment of His family more understandable.

The teachers of the Law had their own explanation for Jesus' behavior and acts: He was possessed by the prince of demons! Jesus explains just how foolish that argument was, simply from a logical point of view. He notes that you can't rob a strong man's house without tying up the strong man. If we are possessed by the Holy Spirit then how ridiculous it is to think that we could be possessed by demons of any stripe! Then Jesus unloads on the teachers by mentioning blasphemy of the Holy Spirit. This eternal sin, this unforgiveable sin is not simply a one-time slip of the tongue or an angry shout out by an afflicted person. No, the blasphemy of the Holy Spirit must be an ongoing denial of the Holy Spirit's power -- usually by attributing His works to something or someone else.

The Parable of the Sower is retold in all the synoptics. Mark includes it here in a section where Jesus is teaching by the lake and is forced out onto a boat by the crowd.

In speaking of the lamp on a stand, in 4:22 Jesus says, "For whatever is hidden is meant to be disclosed, and whatever is concealed is meant to be brought out into the open." This is an odd statment to the ears at first, but we are responsible for all those "secret" sins we commit. One day it will all be held up to the light for all to see.

Another verse which needs further consideration is 4:24, "Consider carefully what you hear... with the measure you use, it will be measured to you -- and even more." Is this a verse about judging other people or about our generosity?

The Growing Seed reminds us that we don't have God's knowledge. Many things happen which we don't understand and many people mature without our knowledge as well.

The final words of chapter 4 are uttered by the shaken disciples, who after seeing the Master tell the storm to stop, look at each other and ask, "Who is this guy?" The other miracles were one thing, but controlling the weather was something else. Probably the fishermen of the group were the most impressed, as they had to deal with storms on Galilee for a living. They knew that storms didn't just stop. This was probably a key moment for many of the disciples.

Psalm 62

David's confidence in God is shown here as unshakable. In fact, his trust in only in God. According to Boice, the word "alone" or "only" is used six times in the first nine verses. There is no one like God. No one is worthy of the trust David gives except God alone. The first six verses each begin with "alone" or "only". It is an important point being made by the psalmist. In the ame way, our satisfaction must be in God alone.

Verses 5-6 are almost identical to verses 1-2. It is the theme of the psalm. God alone is our foundation and our salvation. The images of God are hard to miss here. My rock. My salvation. My fortress. My mighty rock. My refuge. Only God.

A description of David's enemies in 3-4 is contrasted not with David, but with God. Similarly verses 9-10 are advice to avoid the thinking of the enemies, and instead set your heart on God. It is a warning against seeking power, and against materialism.

David reminds us of two things about God: His strength and His loving character.

The final two lines of verse 12 are ignored in Boice's commentary, but stand out as a reminder of judgment. We will be rewarded for our works. Of course we don't merit salvation by our works, but there is a reward nonetheless. What isn't spoken here is the punishment for our sins. The death penalty was taken by Christ, but still there is to be some sort of "anti-reward" for our sinfulness as well. Thankfully, as Paul writes in Romans 8, we are not condemned to eternal punishment for those sins because of the forgiveness through Christ Jesus.

Psalm 61

This psalm of David is a call from the ends of the earth. The psalmist must be feeling very far away from God. Perhaps he was physically far from Jerusalem, or he may have just felt many miles away. He longs to be sheltered by the "rock that is higher than I." The term "rock" has an enriched meaning to David, who spent much time hiding in the rocks of Israel -- caves, crags and overhangs in the rock gave David shelter many times in the past, just as God had done. But this rock is not just something David can use and climb upon. It is not just for the times when David is feeling low. Even when David is on top of the world, the Rock is still higher.

Interesting that David asks to be led to the rock. One would think he would know the way. We are led to the Rock of Christ Jesus by the Holy Spirit.

The metaphors for God are numerous in this psalm. He is a refuge. He is a strong tower. He is the provider of a tent. He is a sheltering mother bird.

When in verse 6, David asks God to increase the days of the king's life, he is apparently speaking of himself. Yet the answer to this request is also found in David's decendents, especially in Christ Jesus.

Isaiah 62-66

Chapter 62 again speaks of the raising up of Jerusalem until it becomes the crowning jewel of earth. The land is to be healed and all is to be well. The people are to reap what they plant instead of having it taken by other nations. God is sending His Savior to redeem Israel. The vengeance of the Lord will come at that time. The picture of the Savior wearing clothing soaked in the blood of His enemies is vivid.

The text turns to praise at 63:7. It reads like one of David's psalms calling for the Lord to redeem His people. It is a time where the Israelites do not possess the land they were promised. At 63:18 we see that the land is occupied no longer and that enemies have overtaken it. The call for God to act continues in chapter 64, as the author recounts the many times when God came to save His people, Israel.

I love the beginning of chapter 65 because it a) is quoted in the New Testament, b) it tells of God bringing Gentiles to Himself and c) it sounds so much like what God has done for us. He revealed Himself to nations who did not ask for Him. He was found by those who didn't seek Him. God makes it easier for us in our current culture because it is easy to find out about Him if we are looking. Those without access to all we have must follow the light of creation and conscience to find Him. With us, we have revelation all around us. Yet 65:2-3 is also very true. "All day long I have held out my hands to an obstinate people, who walk in ways not good, pursuing their own imaginations -- a people who continually provoke me to my face, offering sacrifices in gardens and burning incense on altars of brick..." How common it is for us to reject God in spite of all God does for us. We wallow in our sins but yet tell others, "Keep away; don't come near me, for I am too sacred for you!" What foolishness! Yet God knows and justice will be served.

God will not abandon His people because of the failures of some. He will provide for the righteous, but will punish the ungodly.

At 65:17 we begin the final promise of the prophecy, that of a new heaven and a new earth, where everything is peace and love and wolves and lambs will share stable space. 66:3 is important to remember. "This is the one I esteem; he who is humble and contrite in spirit, and trembles at my word." But all this will not happen overnight. (Indeed it has been over 2500 years already!)

Psalm 60

According to the description of this psalm, it was written later in David's life. It was during a time where much of the Bible describes a string of military victories for David and for Israel. However, the opening verses of Psalm 60 suggest a defeat that we have no record of in the history books. Boice suggests that even in the good times, we have the bad thrown in as well. That is certainly true.

The first three verses talk of a rejection of Israel by God, the military problems I alluded to earlier. The description speaks of Joab striking down 12,000 Edomites in the Valley of Salt, while 2 Samuel tells of David striking down 18,000 in the same place. It could be that the historian is crediting David for all military success, but it is also true that 30,000 could have been killed over two battles. Whatever the solution to this dilemma, God has brought some kind of defeat, yet it served as a "banner" to those who feared God. Somehow, even the bad gave the godly great confidence in their God.

The references in verses 6-8 are curious. Some have posed that it speaks of the places where the patriarchs walked, so the psalm traced the history of God giving the land to the Hebrews. Others believe it is simply a marking of territory, as it were, with Shechem and the Valley of Succoth being on opposite borders of the land. Either way, it is clear that God claims dominion for Israel over this territory. Moab, Edom and Philistia are beaten down by the strength of Israel's army and Israel's God.

Verses 9-12 again call on God to lead the armies with the promise of victory once again in the final verse.

1 Samuel 6-10

The Philistines return the ark to Israel to stop the infestation of tumors upon the people. The priests and diviners (no explanation of what is meant my that) tell the Philistines to bring an offering of five gold rats and five gold tumors because of the five Philistine rulers who had been stricken. Then, following the priests instructions, the put the ark on a cart driven by two cows and it arrives at the border at Beth Shemesh. The cart is chopped up and the cows are sacrificed to the Lord and the people made sacrifices all day. But 70 men apparently got too nosy about what was inside the ark and the Lord struck them down. A footnote says 50,070 men, but that doesn't make sense considering the population. Either way, the people of the town are scared to death. They sent word to Kiriath Jearim for them to come take the ark there. It was done and the ark stayed in Kiriath Jearim for 20 years. Eleazar was assigned to guard the ark.

The ark was a symbol of God's presence. The consequences for its mishandling are quite severe all through the Old Testament. Here were 70 men who were curious, as probably most people would be, but they dared to look inside the sacred ark. Did God really need to guard His holiness in such a way? Throughout the Old Testament, God is clearly honored in His power and glory. The overarching theme of God's character is that He is too holy to even approach. This is good to keep in mind as we are now allowed to approach the Throne of Grace with confidence since Christ has done His work as mediator.

Samuel calls for a housecleaning of all the false gods which had made their way into the homes and the hearts of the people of Israel. A holy assembly at Mizpah followed with true confession from the people. The Philistines came to attack, but the Lord sent them into a panic and the Israelites came after them an slaughtered them. Samuel then set up a stone calling it "Ebenezer" or "stone of help" to signify how the Lord had helped Israel so far.

Samuel judged Israel traveling on a circuit -- Bethel, Gilgal, Mizpah and at home in Ramah. His sons were appointed as judges as Samuel grew old, but they were no better than Eli's sons had been. The citizens, somewhat concerned about what would happen without Samuel, but mostly wanting to be like the other nations, asked Samuel for a king. Samuel was hurt, but God told Samuel that it was He who was being rejected. Somehow the Israelites thought that a king wouldn't go astray like so many of the judges before had done.

Samuel warned them of what a king would do, but the people wouldn't listen. Samuel then went to the Lord who told Samuel to give them a king. Why would God allow such a thing to happen? God honored the choice of the Israelites by granting it. However, He also knew the outcome of such a request. He used it for their good, certainly, but it was a rough lesson.

At the outset of chapter nine, we meet the future king, out looking for some stray donkeys. Although he was impressive physically, something changed in Saul when he was chosen by God. In 10:9 we are told explicitly that "God changed Saul's heart." Even those who knew Saul saw the change in him. Still when Samuel assembled all Israel at Mizpah to make public the new king, Saul was hiding! He is shown as being humble at his humble lineage. He was a Benjamite, from the smallest tribe. He claimed to be of the least of all the clans within the tribe. How could such character come from such a towering man?

Many miraculous events are described in chapters 9 and 10, affirming Saul's selection as king to Samuel and eventually to Saul and to the people themselves.

Finally at the end of chapter 10 we see that not everyone was impressed with the man who stood head and shoulders above everyone else. The text calls them "troublemakers" and it seems that every crowd has them. Meanwhile Saul has been joined by a few brave men who have been touched by God, assumedly in an emotional or spiritual way. These men have attached themselves to the new king Saul.

Psalm 59

David is once again facing his enemies. It's amazing just how strong David's faith was in the midst of his trials. And following the psalms, especially from 52-59, it is easy to see how David was strengthened through the Holy Spirit. He comes away from every cry of despair with a renewed sense of hope.

In this psalm, David is again asking for deliverance from his enemies. They have risen up against him. They are bloodthirsty. They are waiting to attack David, planning to do him in even though he has done nothing to offend either these men or King Saul, whom they represent. David asks that God arise to punish the "wicked traitors." He describes them as dogs -- not gentle pets, but howling scavengers, looking for something or someone to tear apart. His enemies are all about violence against David, but his God laughs at those who look to destroy him.

At verse 5, David pulls out a list of God's names. Lord, God Almighty, God of Israel.

David calls them "nations" instead of simply men. Boice suggests that David actually wrote this later in life, as times when nations were threatening Israel may have reminded King David of the times when he was on the run from Saul and his men. It could be that these men represented far more than simply a soldier of Saul to David. It's hard to say. But David regarded them as enemies.

The psalm's refrain is found in verse 9, then slightly altered in verse 17. David gets through these tough spots emotionally and spiritually because he is taking refuge in God. As he writes in Psalm 57, David is taking comfort in the shadow of God's wings.

In verse 10, again David addresses the Almighty asking Him to bring down his enemies, but not to kill them. Rather he wants those men to live in defeat. Killing them is too good for them, he seems to be saying. Then he asks God to make an example of them so that the world will know the power of David's God -- "that God rules over Jacob."

The dogs return every evening and howl and shriek until they can be satisfied. But David will lift his voice to God in the morning. His enemies will not win. Praises are reserved for God, as David knows He will deliver him.

The refrain in verse 17 is changed so that instead of watching for God, David now is singing praises to Him. According to Boice, the Hebrew word for watch and for sing have only one letter difference. For David it is a progression to the point of singing praises to the One whom he watched for all night.