Welcome

Thus far, in the previous two segments of this study, we have seen how the Lord Jesus responded to the Pharisees, following their accusation that his disciples had contravened the Sabbath law by picking and eating grain as they as they walked through a field. We have shown how, by using an unlikely justification, he reasoned that they had completely missed the point of what the Sabbath is about. We concluded last time having considered one the Sabbath miracles.

We are probably aware that John records just seven of the miracles of Jesus, which he refers to as signs. Two of these were performed on the Sabbath. What is perhaps less well known is that, of the thirty-seven miracles recorded across the Gospel records, the number that were performed on the Sabbath (the seventh day) was also seven. This is no mere coincidence.

Readings: 2 Samuel 4-5; Jeremiah 10; Matthew 21

We read in scripture that the Lord Jesus taught the people as one, “having authority” (Matthew 7:29). Not with the authority of a domineering manner, but the authority of an intense earnestness and clear grasp of the message he meant to convey.

I do not think there was a need for him to shout; as the Prophet Isaiah says when referring to Messiah, “He shall not cry, nor lift up, nor cause his voice to be heard in the street” (Isaiah 42:2).

We have been considering the occasion when the disciples of the Lord Jesus were satisfying their hunger, on a Sabbath day, by plucking ears of corn in the field they were passing through. Last time we saw that, when confronted by criticism from some of the Pharisees, the Lord Jesus did not challenge their questionable reading of the law, choosing instead to call their attention to the actions of their great king, David, when he took the shewbread. We suggested this may well have been their reading for the day in the synagogue; and we must infer, from the Teacher’s use of this passage, that there was no rabbinical condemnation of David’s action. Jesus reminds them that it was not lawful for anyone but the priests to eat it. 

Readings: 1 Samuel 26-27; Jeremiah 3; Matthew 14

In John 17 we have the record of that marvellous prayer between our Lord and his Father in which Jesus acknowledges that the disciples had been ‘given’ to him by his Father (see verses 2,6,7 etc).

This concept of the disciples being ‘given’ to our Lord is based on the Law of Moses and the relationship between God, the High Priest and the Levites. For instance, in Numbers 8:14-22 we read that the Levites are dedicated to God and therefore ‘owned’ by God who then gives them to the service of the High Priest.

Although this study is titled ‘Lord of the Sabbath’, it is more properly ‘Lord also of the Sabbath’. The former seemed a bit neater and more obvious, but the passage that provoked the study is Luke 6 and, in particular, verse 5. There are parallel records of this narrative in both Matthew’s record of the Gospel (Matt. 12:1-8) and in Mark’s (Mark 2:23-28).

Readings: 1 Samuel 18; Isaiah 62; Matthew 7

Today, we’re taking exhortation from three powerful chapters in scripture: 1 Samuel 18, Isaiah 62, and Matthew 7. Though they stem from different contexts and time periods, these passages bring together themes of love, faithfulness, and the pursuit of righteousness. As we consider these scriptures, let us reflect on how the principles God laid out for His people then, apply just as deeply to us today.

The Bond of Love: Jonathan and David (1 Samuel 18)

There were no hospitals or clinics in the first century, when Jesus lived in Israel. If you were ill there were physicians – Luke, the author of the third gospel, was one – and you had to pay for treatment, which could be costly and ineffective. We are told about one woman who suffered from internal bleeding, had spent all her money trying to be healed, and was no better, but worse because of the basic treatment then available (Mark 5:25). If you were ill and poor, there was little help available and if the illness meant that you could no longer work you might be forced to beg and hope for better times to come. If you were superstitious and believed in miracle cures, you might position yourself near the Temple in Jerusalem, or by one of the pools around, in the hope that there might be a cure.

The origin of this study was when a speaker, in a Bible talk, made this statement, “You cannot label yourself as humble – it is up to others, who observe your manner and way of life, who can identify you as humble”.

This is because behaviour we might consider to be humble (the benchmark/standard we set for ourselves) may not be the standard that those around us see as being humble.

Dictionary – Having or showing a modest or low estimate of one’s own importance or the quality of not thinking that you are better than other people.

The origin of this study was when a speaker, in a Bible talk, made this statement, “You cannot label yourself as humble – it is up to others, who observe your manner and way of life, who can identify you as humble”.

This is because behaviour we might consider to be humble (the benchmark/standard we set for ourselves) may not be the standard that those around us see as being humble.

Dictionary – Having or showing a modest or low estimate of one’s own importance or the quality of not thinking that you are better than other people.

Readings: 1 Samuel 10; Isaiah 54; Revelation 17-18

The readings for today all have something to do with our theme: ‘Who is the King?’

In 1 Samuel 10, we have the beginning of the sad result of the choice Israel made to demand a king:

“Nay; but we will have a king over us; that we also may be like all the nations; and that our king may judge us, and go out before us, and fight our battles” (1 Samuel 8:19-20).