Christadelphians Talk

Thoughts on the readings for January 20th (Genesis 34, 35; Psalm 37; Matthew 22)

Genesis 34 records an incident which is extremely instructive for us. Dinah, Jacob’s daughter, went out to see the daughters of the land; the result of which is she is defiled by a Hivite, named Shechem. She is trapped into a marriage out of covenant with the LORD. Her brothers deceive the Hivites and insist that every male Hivite in the town be circumcised, as a condition for allowing the marriage to occur. Impressed by the wealth of Jacob’s family the Hivites readily accepted the terms, as like all the Canaanites they were covetous. Then Simeon and Levi slay all the males, when they are sore from their circumcision. The sons take all the Hivite women as plunder for themselves; together with the material wealth of the Hivites. Jacob is so frightened by the treachery of his sons (and in chapter 49 cursed both Simeon and Levi – verses 5-7 read and contemplate) and is fearful that the entire Canaanite community would be so enraged by the event that they would avenge the evil by destroying Jacob’s entire family. Chapter 35 tells of the Almighty’s charge to Jacob to return to Bethel, to build an altar; and to begin afresh. It was Jacob’s Sovereign’s assurance that as He is the God of Bethel the promise of protection will never fail. Jacob took his journey in renewed faith. When we fail we must never become so discouraged that we in despair abandon God. We can be certain that no matter how bad things may seem our Creator will never abandon His children (slowly read aloud Hebrews 13 verses 4 and 5. Carefully contemplate the lesson). Jacob’s GOD put the Canaanites in dread of Jacob; so that they avoided him lest they share the fate of the Hivites. There was a condition put on God’s support for Jacob – put away from among you all the foreign gods. The same terms apply to us when we seek our LORD after sinning – utterly forsake the sin in humble penitence (1 John 1verses 8-10). The altar was built at the site of Jacob’s dream; and the town of Luz (meaning “ruination”) finally became Bethel (the house of God). Verse 8 tells of the death of Rebekah’s aged wet nurse, who was buried beneath the oak; that became named (the oak of weeping – Allon-Bacuth). The old ways were over. And so the Almighty reappeared to Jacob, confirming the name change to Israel and reiterating the promise (verses 9-12). Jacob’s response is to set up, as a pillar the stone – to anoint, or Christ it, by pouring oil over it – offer a drink offering and rename the site Bethel. Verses 16-29 records the deaths of – firstly Rachel; and lastly Isaac; as well as their burials. Isaac was buried by both his sons, Esau and Jacob and rests with the family of faith in the cave of Machpelah (meaning “folded”). All those resting there will rise again and inherit the Promised Land, when Christ returns to the earth. Rachel, on the other hand, is wrapped in mystery. She had heavy travail and died giving birth to her second son. In desperation she named him Son of my sorrows (Ben-oni). She had not quite reached Bethlehem-Ephratah (meaning “the house of bread and fruitfulness” – how ironic for the barren wife, who died in childbirth). Jacob renamed his son Benjamin (“the son of the right hand”). As well as actually happening the event was a parable about Jesus Christ, who in his suffering for sins (not his own) and dying was “a man of sorrows” (Isaiah 53 verses 3-5). But having suffered his Father elevated him to His own right hand (Acts 2verses 22-36 read and consider). And Rachel’s barrenness followed by fruitfulness was also symbolic of a restored Israel (Isaiah 54:1-8 consider). If we were in doubt as to Rachel’s divine esteem we should read Ruth 4 verses 11-12. She too will receive the loving kindness of her God.
Psalm 37 states undeniably and in unmistakable terms that the reward of the righteous is on earth, and not in heaven. Let’s start by reading aloud Psalm 115:15-16. We also have been persuaded as we have read what God promised to Abraham, Isaac and Jacob – an eternal inheritance on the earth (Romans 4:13). Note that we too when we are baptised, after believing the truth, become joint heirs to the same promises (Matthew 8 verses 10-12, Galatians 3 verses 25-29; Hebrews 11 verses 39-40). Now notice how frequently the Psalm makes that point – read each of these before resuming the reading of the commentary v9, v11 (Land = eretz, used of the Promised Land v22, v25, and v34). The Psalm commences with a warning against being envious of the wicked. They seemingly prosper now, but contemplate their end. Total annihilation – verse 20 they will disappear as quickly as smoke. Jesus endorsed the Psalm’s message. After reading verses 9-11 turn to and readMatthew 5:5. The poetry and the symbols are majestic as the Psalm reiterates the powerful theme again and again. And so the righteous are exhorted by David to exercise patience until the time comes when the upright will be recompensed. The path of the righteous is strewn with trials; but the end result is peace(compare Isaiah 26 verses 19).
In Matthew 22 we have the parable of the wedding feast of the Kingdom, to which we all have been invited through the Gospel. Our Omnipotent King has provided the only garment needed for admission; the sin covering raiment of His ever glorious and pre-eminent Son. Then follow four questions, each one of which provided incontrovertible proof from the Scriptures that Jesus was the Promised Messiah; the first three asked of our Lord Jesus by each class of his foes; and the last of himself to them, proving himself to be the divine son of David (after the flesh), but God’s Son of the Father’s right hand, as attested by Psalm 110.
Penned by Warwick Rosser and his team, produced by Christadelphianvideo.org

Thoughts on the readings for January 19th (Genesis 32, 33; Psalm 36; Matthew 21).

Thoughts on the readings for January 19th (Genesis 32, 33; Psalm 36; Matthew 21).
Jacob in Genesis 32 journeyed to Bethel. As he did so he noticed that journeying alongside Jacob’s was a troop of angels. Jacob named the place Mahanaim (meaning “two companies”). It was a reassurance to Jacob that the God of Bethel was always with him, as He promised in Genesis 28. Jacob next hears the disturbing news that Esau, with 400 armed men, is coming to meet him. Jacob becomes gripped with fear as his mind went back to the hostility with which they had parted. Jacob makes plans for his family’s protection and an attempt to placate his brother, Esau, with great material gifts. After doing all he could Jacob stayed behind to humbly beseech help from his God. And in response the God (El – strength) of Bethel sends his angel who wrestled all night with Jacob. The Almighty withheld the angel’s might, so that neither Jacob nor the angel were able to prevail. At some stage of the contest Jacob realised that he was contending with an angel. At this point Jacob refused to release the angel until he was granted a blessing. The angel changed Jacob’s name to Israel (“a prince with God”) and smote the hollow of Jacob’s thigh, leaving him with a permanent limp; and a reminder that in order to prevail (with God and men) he must always trust that the LORD can do, when we cannot. At sunrise the angel let Jacob go. It was too late for Jacob to catch up with his family; whose fate was in the hand of the Almighty. Hosea tells us that it was here in Bethel that Jacob found God at last; and is so able to teach us. Slowly read aloud Hosea 12 verse 2-6 and pause and ponder. Note also that when Israel brought their tithes and first fruits to the priest they were to say aloud the words of Deuteronomy 26 verse 5. In chapter 33 the twin brothers meet. Jacob found that the expected hostility was not there. Jacob’s Sovereign had preserved him and fulfilled the promise of chapter 28. Jacob tried to give his gifts to Esau, who didn’t want them. Esau asks Jacob to come with him to Petra. Jacob insists that his brother go ahead and they will follow at a slower pace. Jacob never made that journey but went to Succoth (meaning “booths”). They constructed booths and dwelt there. Jacob then came to Shechem, where he purchased the land that his grandfather Abraham had purchased long ago. Jacob built an altar in thanksgiving to his Sovereign; and named that altar – God the God of Israel.
Psalm 36 is from the pen of David. The choirmaster is told to celebrate the steadfast loving kindness of Yahweh. Verse 1 tells us why the wicked act the way that they do – “there is no fear of God before their eyes” (cp Romans 3 verse18, which is the 7th consecutive quote from the Old Testament showing the perversity of human nature). Verses 2-4 of Psalm 36 speak of the arrogance and calculated plotting of the wicked against the upright. From verses 5-10 David speaks of his confidence in Yahweh’s steadfast love and righteousness. Those who have received it know of the benefits that come to those who faithfully trust in the LORD. Meditate the power of verse 9 – “with you (God) is the fountain of life; in your light do we see light” (ESV). The Father alone is eternal and not created. All life has come from Him. Verse 10 is a plea for the Creator to maintain that love for His children. Verses 11-12 is a call for the Omnipotent to silence once and for all time the arrogant.
In Matthew 21 Jesus’ triumphant entry into Jerusalem was accompanied by shouts of “Hosannah” – meaning save now. Matthew tells us that this was in fulfilment of the prophecy of Zechariah, in the 9th chapter. The prophecy of Zechariah contrasts the arrogant Alexander the Great, bringing death and destruction; with Jesus the lowly bring salvation. The next citation in Matthew – “Blessed is he that comes in the name of the LORD” ie Yahweh – comes from Psalm 118 verse 26 (but note Messiah’s mindset from the context of the entire Psalm). Proverbs 16 verse 32 insightfully says: “Better is he who rules his own spirit than he who takes a city”. The rulers were in indignation with the multitude and asked Jesus to rebuke them. Our Lord’s response was to refer them to Psalm 8 the LXX version, which spoke of what was happening and the victory being accomplished. Next in the chapter came the curse of a fig tree, which like Israel, showed the false promise of apparent fruitfulness. It was cursed by Jesus. The next day the disciples witnessed that the tree had immediately withered. This was followed by Jesus’ demonstration that his authority was unquestionably from God. After this came the parable of the two sons – firstly the rulers said that they were doing the Father’s will, but lied, in contrast the commoners knew they were sinners but they sincerely repented. Lastly the chapter concludes with the parable of the unfaithful tenants. The rulers recognising themselves in the story fulfilled it to the letter by immediately taking counsel to destroy Jesus.

Thoughts on the readings for January 18th (Genesis 31, Psalm 35, Matthew 20).

Thoughts on the readings for January 18th (Genesis 31, Psalm 35, Matthew 20).
In Genesis 31 Jacob feels the antagonism towards him from Laban’s sons. So he determines to return home. Jacob plans to do so secretly so that he might protect his family from Laban’s hostility. Jacob tells his wives that their father is a dishonest man, who has shown no love for his family. He is, says Jacob, a materialistic covetous selfish man. Without God’s providence, Jacob claims, our situation would be hopeless. However the God of Bethel has been faithful to His promise made to Jacob. So let us return to the Land of our LORD. Rachel decided to steal her father’s idols, which were likely ancient title deeds. Laban gathered his forces and pursued Jacob. Seven days are spent in hot pursuit of his family. The Almighty warns Laban to take care in his dealings with his son-in-law. Upon overtaking Jacob’s troop Laban speaks roughly to his son-in-law; but recounts the angelic warning and says he’ll respect this. He expresses anger at the theft of his household gods. Jacob says if you find anyone in possession of these they will be put to death. Rachel uses a ruse of claiming to have menstrual problems and is not able to get to her feet, from off the camel’s saddle. The gods were hidden beneath Rachel among the stuff that the camel was carrying. Laban’s unsuccessful search was followed by a truce between Jacob and Laban. But not before Jacob vents his disappointment with everything that Laban had done in his harsh dealings with his son-in-law. We note Jacob’s reluctance to use the same covenantal terms that Laban had invoked. It is a promise to not go past the altar of witness to harm one another. The term Mizpah,used by Jacob, means“the watchtower” and is of great significance throughout the Bible.
Psalm 35 is penned by David to extol the greatness of his Sovereign. Yahweh was his defence and his salvation. The Psalmist was confident that his foes would be put to flight, like the chaff before the wind. They hated David without a cause and had laid a net to ensnare his feet. His enemies would be ensnared in their own net. The Almighty had risen in defence of the poor and needy. David was constantly subjected to their malicious gossip. David, in verse 17, invoked the LORD’s loving kindness as his protection. He praises his Helper in verse 18. In verses 19-21 David outlined the evil, deceitful and corrupt behaviour of his enemies. Yahweh had seen it and would repay the evil and vindicate the Psalmist. The LORD’s righteousness cannot allow this wrong to persist. When God arose in judgment the upright rise up and respond with praise. The Psalm was written by David in praise of the Almighty and to promote the same approach to worship among all those of devout heart. This Psalm reminds us that God will intervene on behalf of His children because He says, “Vengeance is mine, I will repay”.
Matthew’s 20th chapter starts with the parable of the labourers in the vineyard, naturally representing Israel- Isaiah 5; Psalm 80:8-19. The parable is memorable because of its failure to represent sound financial practice. This device deliberately tells us that access to the kingdom is on the basis of grace and not merit. The underlying principle of the parable is that God does not reward us because of the works we have done. We are saved by the mercy and grace of the Almighty. His grace – ie His unmerited favour – is given to those who trust that He will give what He has promised, even if, “We haven’t done a full day’s work”. Then follows in verses 17-19 Jesus telling the Apostles for a third time of his approaching and imminent demise. Then Salome, the mother of James and John (two of the three foremost Apostles), seeks for them the greatest positions of honour in Messiah’s kingdom. All the lessons on humility leading to this point seem to have been forgotten. The section concludes with the healing of two blind men, who became followers of the Master.
Penned by Warwick Rosser and his team, produced by Christadelphianvideo.org

The Life Of Christ #67 'The Healing of Legion' (Mark 5: 1-20) by John Martin

The Life Of Christ #67 'The Healing of Legion' (Mark 5: 1-20) by John Martin

Thoughts on the readings for January 17th (Genesis 30; Psalm 34; Matthew 19)

Thoughts on the readings for January 17th (Genesis 30; Psalm 34; Matthew 19)
Genesis 30 tells of Rachel’s exasperation in seeking children; demands from Jacob that he give her children. Rachel gives Bilhah her maid to Jacob. A son is born and named Dan (meaning “vindication”, or “judgment”) claiming that she (Rachel) has God on her side. We notice that Rachel is making this contest with her sister personal. Another son is born to Bilhah and named Naphtali – speaking of the struggle, or wrestle Rachel saw between herself and Leah. Taking up the contest Leah gives her maid, Zilpah, to Jacob. A son is produced and called Gad – meaning “a troop” – telling of another son to come. Zilpah produces a second son, who Leah names Asher (“blessed”, or “happy”). Surely Jacob would be happy with the 6 sons produced thus far by Leah and her maid. Reuben found wild mandrakes in the field; believed by the ancients to be a potential aphrodisiac and a fertility booster. Rachel asks for these and in return promises Leah access to Jacob. This results in a 5th son for Leah – named Issachar(meaning “hired” ie Jacob in exchange for the mandrakes). Leah next produced a 6th son, Zebulon – indicating “dwelling” – in the hope of Jacob becoming Leah’s companion. Lastly Leah gave birth to a daughter, Dinah. Rachel is finally remembered by God and has a son Joseph – meaning “add”, or “increasing” – in the hope of having a further son. Jacob served Laban for 6 more years in order to provide for his large family. Tricky Laban during this time changed Jacob’s contract 10 times. No matter how unlikely it was for Jacob to increase his herds of sheep and cattle the Almighty blessed and prospered him, as had been promised at Bethel in chapter 28. Jacob’s honesty and integrity were endorsed by God in what the cattle produced. Laban’s deceit and dishonesty were at this time punished by the LORD. Whilst there was some value in the selective breeding Jacob practised; there was no science behind the putting of the poplar trees before the eyes of the cattle at watering time.
Psalm 34 is the second most quoted Psalm in the New Testament, after Psalm 110. It was written by David to praise God from his deliverance out of the hand of Abimelech (also known as Achish), the king of Gath. David had received Goliath’s sword from the Tabernacle, where it had been kept. Saul and Doeg had slain the priests of Yahweh in Nob. Saul continued hunting David and in desperation David ventured into the land of the Philistines believing he would be safer there. What an incredible lapsing of discerning and, to a large degree, a forgetting of how often he had been delivered by the LORD. What foolishness to think he could slip unnoticed in Goliath’s town; whilst carrying the well known sword of the deceased Philistine Champion. He was imprisoned and feigned madness to escape. Were it not for his Sovereign’s providential protection David would certainly have perished. It was not his acting ability that saved David; rather it was his heartfelt humble prayer, “This poor man cried and Yahweh heard”. The first 5 verses David extols the responsiveness of the Almighty and calls upon all the faithful to join him in this exercise. The trouble of David at this time has been mentioned in the Psalm’s background. Despite the seemingly impossible circumstances David was released. He had been powerless, but the angel (who was mighty in power) had encamped around him –verse 7. David had been delivered from death, but Messiah was to die; but would be brought from the grave – “out of death” (verse 20). Verses 8-9 says that all who have tasted Yahweh’s loving kindness have seen that He is good to His children. The lions, even though fed from God, we’re not cared for with the same love our Sovereign shows His children. God’s children will experience sore trials, but these are sent to develop godliness (Hebrews 12 verses 5 to 11). Verse 11 is a plea for the 600 followers of David, who were with him in the cave of Adullam after his release from the prison in Gath, to in humility learn from his teaching. Verses 12-19 give counsel to the faithful, as to how they must respond to the LORD’s providential care. This section of the Psalm finds itself extensively drawn on by Peter in chapter 2 verses 10 to12. The Psalm finished with a confidence in the deliverance of the Almighty. The keeping the unbroken bones speaks of the assurance of hope and resurrection. Joseph in faith when dying gave charge concerning his bones (Genesis 50:24-26;Exodus 12 verse 46 and verse19; 1 Peter 2 verses 21 to 25).
In Matthew 19 we have one of the topics that is greatly debated among religions – divorce. In the contemporary Jewish society of Jesus’ days it was so rife that men were divorcing their wives for every reason eg she burned my meal. In the time of Moses, divorce or putting away, was regulated; but even then, only for sexual impurity. God’s mind on this has always been clear. Yahweh hates putting away (Malachi 2 verses10 to16). Jesus tells us that the Father’s declared will from the beginning was that man and woman should cleave to each other as man and wife to the exclusion of all others as the only basis of stable family life and a prefiguring of Christ’s union with his bride (Genesis 2 verses 23 to 24; Ephesians 5 verses 22 to 33). Difficultlies do arise within marriage, but both parties must persevere.Once more an incident involving children provided an opportunity for the disciples’ learning. The chapter concludes with a rich young ruler, who Jesus deeply loved because of his undoubted sincerity. Nonetheless our Lord was greatly saddened by the man’s incapacity to overcome his covetousness. This caused amazement to his disciples, who believed that salvation must be a hard and costly thing. Jesus, knowing their perseverance in following him promised them rulership and thrones in his coming Kingdom. Read aloud and think about that promise in verses 28-30.Sent from my iPhonePenned by Warwick Rosser and his team, produced by Christa delphian video .org

Thoughts on the readings for January 16th (Genesis 28, 29, Psalm 33, Matthew 18)

In Genesis 28 we are told that Isaac in response to Rebekah’s entreaty sends Jacob to Haran to seek for a wife who is of the Abrahamic faith. The Abrahamic promises are given to Jacob in verses 3-4. Jacob took his journey in haste still worrying over Esau’s intention of killing his twin. Verses 6 to 9 tell us that Esau has not the faintest idea of what being a faithful believer means. He takes two more wives, who have descended from Ishmael. In verse 10 we are told of Jacob’s arrival at Bethel (“the house of God”); although referred to earlier in the record, it was most likely so named because of the incidents in this chapter. Jacob must have been wearied from his journey as he took a stone for a pillow; and dreamed of a ladder stretching from earth to heaven. There were angels on the ladder; and, we are told that they were first ascending, and secondly descending upon the ladder. Word order is critical to observe and carefully read in the Bible, as Hebrews 5 explains. If they ascend first that means they are already with Jacob to help him(see Hebrews 1:14). They go to heaven and return after having been instructed in what further aid is needed (Revelation 3:5). Verse 13 tells us that Yahweh (most likely Michael – the angel who bore the Name of his God) stood, as a caring supervisor of those providing the help, at the top of the ladder. All things associated with the salvation of His children are of God and from Him. Some people have mistakenly used this chapter to suggest that the text teaches “we go to heaven when we die”. In fact, it teaches the very opposite. The angels were with Jacob on earth providing him aid. Notice also in the words that immediately follow Jacob is promised the Land covenanted to Abraham and that through the seed of Jacob (the Lord Jesus Christ) blessing will come to all nations of this earth (the NT says the same, Romans verse 13). Next the Almighty offers to Jacob daily care and protection throughout his sojourn; until he returns to the Promised Land (verse 15). On awakening Jacob felt the awesomeness of the place, where he had slept; and reverentially names it “the House of God” (Bethel). He set up the stone upon which he had slept, and “anointed (Hebrew Massiah – i.e Christed it) the stone and declaring it to be the pillar of the house (Matthew 16 verses 16 to18 and 1 Corinthians 3 verses 11, 16 and 17 Ephesians 2 verses 11to 22, please read them slowly and consider carefully. This is the first use of “anointing” in the Bible. In acknowledgment of the overshadowing care of the Almighty and the promise of inheritance and providence of the LORD Jacob promises to give a tenth of all (a tithe) back to his Sovereign to show that all we receive is a blessing, of which we are unworthy, from the Father.in our reading In Genesis 29 Jacob arrived at Haran and in a display of strength rolls the great stone from the well’s mouth to water the flock of Rachel. After a familial embrace with Rachel Jacob explained why he had come to his relatives. In verses 13 and14 Laban showed interest in his nephew, no doubt remembering the wealth that he had earlier received from Eliezer (on the occasion of his sister Rebekah’s betrothal). Immediately the materialistic and crafty uncle devised a contract in which all the advantages were with Laban. Jacob contracts to serve Laban for 7 years in exchange for Rachel’s betrothal. Tricky Laban deceived Jacob on the wedding night and forced out of his nephew another 7 years’ work – having substituted the veiled Leah on the wedding night. More than likely Jacob’s mind would contemplate the time when he and his mother had deceived Isaac. So after 14 years work Jacob has nothing to show from it. Verses 31 to35 tell of Rachel’s barrenness, just like that of her mother and grandmother. However the LORD heard Leah’s dismay at Jacob’s love for her sister, Rachel (which appropriately for a shepherdess means “little lamb”) and gave Leah conception. Leah’s first son is named Reuben, meaning “see a son”. We can hear her saying the words as the boy is given to Jacob. But Jacob felt no closer to Leah. She again gave birth to a second son, calling him Simeon (meaning “hearing”), because the LORD had heard her plea. A third son is born and named Levi: meaning “joined”. Her hope is, that after baring 3 sons, Jacob might finally be united with Leah. Alas, it doesn’t happen and so in resignation to her husband’s lack of interest in her she bare a last son and named him Judah (meaning “praise”); acknowledging that Leah has given up on gaining her husband’s favour and so her focus will be on serving her God.
Psalm 33 extols the steadfast loving kindness of our Sovereign. Faithful believers are exhorted wholeheartedly to praise their God with a new song, new because the singers will do so with the new experience of immortality in their Father’s kingdom (see Revelation 14 verses 1 to5). In verses 4 and5 Yahweh is praised for His righteousness and steadfast love (Chesed – see Exodus 34). Verses 6-9 proclaim the power of His Word in Creation. When He speaks it becomes and is immediately done. His Word is unbreakable – immutable. Verse 12 tells of the blessings of being His chosen people. It was the Gospel sound of the alternating bells and pomegranates on the hem of the High Priest’s robe; and that privilege likewise belongs to the disciples in Christ: Matthew 13 verse 43, Romans 10 verses 14 to 18. The LORD knows and discerns the hearts of the children of men. Safety is not with mighty weapons, nor by human strength, but rather by putting our trust in the Living God. Pharaoh had trusted his chariots and warhorses in vain (Exodus 14 and 15). The eye of our Creator is ever upon His children, as Jacob came to realise in Genesis 28. Please slowly read aloud verses 20 to 23 and carefully contemplate what it teaches us.
Matthew’s 18th chapter focuses on humility and forgiveness, both of which are crucial if a disciple is to enter the Kingdom. Humility and absence of malice is the foundation for receiving an inheritance with our Father and His Son. The disciple must never become the cause of stumbling for another. Being conscious of the sources of sin in our lives will result in extreme action required to prevent us losing the Kingdom.The parable of the lost sheep indicates the love of the Shepherd for the straying sheep and the extreme effort expended in its recovery; as well as the accompanying joy. The parable of the stumbling disciple is based upon the same principles- the maximum exertion is to be pursued seeking recovery. Our Lord’s words to Peter of ongoing and limitless forgiveness as the number 490 represents. Our forgiveness is conditional on extending constant forgiveness to others (Matthew 6 verse 12 to 14). Jesus’ instructions here stand in stark contrast to Lamech’s vengeful attitude mentioned in Genesis 4 verse 23 to24. Most pertinent to us is the parable of the unforgiving servant. Our God has forgiven us an immeasurable debt. Unless that moves us to see that, however great we might esteem any wrongs done to us, they need to be seen in perspective as inconsequential. We must be moved within our heart to truly from our heart forgive others.

Thoughts on the readings for January 15th (Genesis 27, Psalm 32, Matthew 17)

Thoughts on the readings for January 15th (Genesis 27, Psalm 32, Matthew 17)
Genesis 27 is a pivotal chapter, which explains much about the 4 principal characters of this record – Isaac, Rebekah, Jacob and Esau. All of them show defects when compared against the divine standard. Isaac knew his Sovereign’s revealed will that Jacob would be the blessed, and that the elder (Esau) would serve the younger (Jacob); yet he tried to subvert this in seeking to bless Esau. Rebekah did not wait for the Almighty to fulfill His promise; but she believed her intervention and deception would be needed for this to happen. Jacob was prepared to deceive his father (Isaac) at the urging of his mother (Rebekah) rather than to trust in his God to outwork the bestowing of the blessing. Esau was a profane and godless man, who cared about none but himself; and he sought only material prosperity. Isaac’s sight had gone and he believed that he was nearing death. So Isaac told Esau to catch and prepare venison for him to eat before dying; and, that he might bestow on Esau the Abrahamic blessing. On overhearing this Rebekah immediately calls Jacob to fetch goats that she might cook them with spices so as to taste like savoury venison. Jacob is scared that their planned deception might fail, since Jacob’s skin is smooth and Esau’s is rough and hairy. Rebekah says Jacob is to dress in Esau’s clothes so as to smell like his brother. And she will sow the goat skins to Jacob’s arms in order to deceive Isaac. Isaac’s sight being gone, Rebekah and Jacob must betray his sense of taste, smell and touch. After hearing Jacob Isaac was suspicious, nevertheless his other senses told him that it was Esau standing before him. Isaac gave the blessing in verses 27 to 29. Read these verses aloud and contemplate their meaning. Isaac had disobeyed Yahweh’s determinations. Esau now appeared with his prey prepared for eating. Upon realising what had happened Isaac trembled – the Hebrew says, “he trembled with the trembling of God” – as well he should, having sought to impose his will above the LORD’s; Isaac now in humility of mind submitted himself before the Almighty. Esau with intense pleas and tears sought unsuccessfully to reverse Isaac’s mind (Hebrews 12 verses 15 to 17). Isaac now stood immovable having understood the Almighty cannot be resisted. The apparent blessing Esau received was in no way a blessing (verses 39 and 40). The Hebrew words in verse 29 translated, “the fatness of the earth”, actually mean “away from the fatness of the earth” – Esau thereafter dwelt in the barren wilderness of Seir, at Petra. And as verse 30 told he lived by his sword and was the sworn enemy to Jacob his brother; and the nations that descended from the twins perpetrated the animosity until Edom (Esau) ceased to exist as a nation in 70 AD when Rome sacked Jerusalem. Rebekah overhead Esau’s threat to murder Jacob and planned his escape to Haran. In verse 46 Rebekah used Esau’s profane marriages to Canaanitish wives as a reason for Isaac to order that Jacob be sent to Haran to find a faithful, covenanted wife from among Abraham’s relatives.
Psalm 32 teaches us much about Yahweh’s forgiveness of sins, His merciful kindness and His grace. Verses 1 and2 use the 3 scriptural terms for wrongdoing – “sin” a missing of the mark; “transgression” a specific going against divine law; and “iniquity” the perverse condition of human thinking and actions as they exalt themselves against their Omnipotent Creator. This Psalm of David, together with the 51st Psalm describe the relief felt, when David’s sin was opened before his nation (Israel). He was sick from attempting to hide his sin. And the evils that compounded as he sought to keep it secret. He felt a sense of release and found joy and blessings in confessing, firstly, to his Sovereign whom he betrayed; and secondly to his people who he can instruct in the need to confess and forsake sin ( 1 John 1). According to the superscription the Psalm is a “Maschil” – a Psalm designed for instruction, or teaching. Note the closing paragraph of verses 8 to11; slowly read aloud and meditate the meaning. Verse 4 tells of David’s sickness and his understanding that God in mercy had brought it upon David in order to save him from eternal death. Verse 5 describes the writer’s determination to repent. There is certain irony in verse 6 – “shall the godly pray”; given that the prayer is a confession of sin. The truth of the matter is that the Almighty has laid a foundation for the forgiveness of sin by the sinless offering of the Lord Jesus Christ. The doctrine of imputed righteousness teaches that the heartfelt confession of sin and the determination to forsake will lead to our Sovereign “imputing righteousness” and declaring just (ie righteous) the one believing in Jesus, and trusting in God’s determination to show mercy and grace(see Romans 3 verses 21 to 24 ). Please read carefully and contemplate the message.
Matthew 17 focuses on an event known as the Transfiguration. Theo primary purpose of this event in the life of our Lord Jesus Christ was to help the Son of God through preparing him for the great battle of his testing in Gethsemane and his triumph over his nature in his crucifying on the stake. It occurs in each of the synoptic gospels – Matthew 17, Mark 9 verses 2 to 8; Luke 9 verses 28 to 36. It was a revelation of Jesus in transcendent glory. Its significance belonged to the Kingdom age. Our Lord Jesus Christ is resplendent in glorious white glistening clothes. Mark tells us that this glory was surpassing of that attainable by any person – this telling us that the glorious and righteous character of our Lord was unique and sustained by God’s workings. He was seen together with Moses (representative of the Law) and Elijah (for the prophets). But their glory was inconsequential compared to that of our Lord Jesus Christ’s. Added to this is the commanding and imperious voice of Jesus’ Almighty Father. Consider Peter’s comments in 2 Peter 1 verses 13 to 20. Again please pause and read aloud and ponder what the scripture says.
Penned by Warwick Rosser and his team produced by Christa delphianvideo .org

Thoughts on the readings for January 14th (Genesis 25 and 26 Psalm 31 and Matthew 16)

Thoughts on the readings for January 14th (Genesis 25 and 26 Psalm 31 and Matthew 16)
Genesis 25 tells that Abraham took another wife, called Keturah. We are not sure at what time Keturah became Abraham’s wife; but, she bare him 6 sons. These sons became the progenitors of many of the Arab nations – already we see Abraham has becoming the “father of a multitude (or “many nations”)”. They were sent eastward enriched with gifts from the great patriarch. Abraham died at the age of 175 and was buried in the cave of Machpelah by his sons Isaac and Ishmael. From verses 12-18 we have the genealogy of Ishmael from whom descended 12 princes. From verses 19-28 of Genesis 25 we are told that Rebekah had great problems in conception and once pregnant she experienced a trying time. Rebekah enquired of Yahweh (probably through the priest) about the wrestlings within her; and was told she would give birth to twins, who would be very different and, that the elder twin would serve the younger. Esau was born hairy, or fully developed. He was red haired and so called Esau, which means red. The younger twin was born grasping the heel of his twin. He was named Jacob meaning heel grabber. The difference between them was evident from their early days with Jacob being “a plain (upright) man dwelling in tents (a sojourner like his fathers)”; whilst Esau was an energetic, active man – a man’s man; an athletic hunter. Rebekah favoured Jacob (her son); whilst Isaac loved Esau – who he perhaps envied, as Esau was everything that Isaac was not. After returning from his hunting without any prey Esau, claiming to be starving, sold his birthright to his spiritually ambitious brother, Jacob for a bowl of red lentils. This story indicated Esau had no love of the promises and not a skerrick of spirituality (see the comments in Hebrews 12 verses 14 to17). In Genesis 26 God repeats the Abrahamic promise to Isaac. There was a famine in the Land and Isaac was told to sojourn and trust in the Almighty to provide. From verse 6 we see Isaac journeying to the land of the Philistines, where he like his father (Abraham) lied about his wife; because of fear for his own life. But after being seen acting as a husband, Isaac is rebuked by the Philistine king Abimelech. How incredible that great men of faith should so fail – but as James tells us, they were of like passions (and weaknesses) to ourselves. Abimelech charged his people to act honourably to Rebekah. Isaac sowed in that country and reaped an abundant harvest. Isaac, like Abraham, became rich and powerful; and was envied by the Philistines. All the wells that had been dug by Abraham were filled with earth by these lazy and envious men. Isaac was instructed to move away and he relocated to Gerar. There Isaac again dug his father’s well and the Philistines quarrelled over the water. The well was named Esek, meaning “contention”. So Isaac moved on and dug another well, named Sitnah (meaning“a quarrel”), as this again was the consequence of finding water. He moved once more and dug for and found water at Rehoboth (meaning “room”). This water was uncontested. Finally he moved to Beersheba (“the well of the covenant”), where Yahweh repeated to Isaac the promise to Abraham in verse 24. The chapter finishes with a covenant being made between Isaac and Phicol, captain of the Philistine army. After a feast in which the Philistines acknowledge Isaac to be “blessed of Yahweh”, there is an exchange of oaths Isaac settled in Beersheba and dwelt there with the well of the covenant providing their needs as had their Sustainer and Protector.
The 31st Psalm is a Psalm of David which focuses on Messiah (the Lord Jesus Christ). The Almighty was David’s place of refuge and Rock of trust – and to a greater extent was this true for the Son of God. Despite opposition from the evil workers the Lord, in particular (and David by type) had remained steadfast and immovable. Despite appearances to the contrary our Lord was victorious(Colossians 2 verses 11 to 15) in the strife. The balance of the Psalm outlines the disappointment of the writer, as revealing the mind of our Lord, with the villainy and corruption of his foes; and Jesus’ trust of his Sovereign’s loving care and capacity to deliver. Slowly read aloud verses 12 to14 and meditate upon the power of Messiah’s faith and trust. Because of the LORD’s faithfulness the righteous was delivered and the wicked assured of divine recompense. The take home message from this Psalm is expressed in verses 23 and 24: “Love Yahweh all you his saints! Yahweh preserves the faithful but abundantly repays the one who acts in pride. Be strong and let your heart take courage, all you who wait for Yahweh” (ESV version).
The 16th chapter of Matthew shows the incapacity of the nation’s rulers to see what was happening in their midst. This is followed by a treatise on the deception contained in corrupt teachings; whose pervasive influence rapidly permeates like leaven. Next comes the greatest confession by Peter, upon which rock-like foundation the entire ecclesia is built – namely, that “Jesus Christ is the Son of the living God” (see John 6 verses 68 and 69, Ephesians 2 verse 20 and 21). This is followed by an explicit explanation of his coming sufferings, death and resurrection on the third day. A final appeal is made to each believer to take up his/her cross and follow Jesus. Penned by Warwick Rosser and his team produced by Christa delphian video .org

Thoughts on the Bible Readings for January 13th (Genesis 24, Psalms 29 and 30 and Matthew 15)

In Genesis 24 an old and faithful Abraham sends his faithful steward Eliezer to Haran in search of a lifelong covenant wife for his son, Isaac. Eliezer is bound by a covenant Abraham makes with him to diligently fulfill the obligation of finding a true believer, who will be a help meet for Isaac on the journey to God’s kingdom. So Eliezer left Abraham accompanied by a large retinue of servants and many camels; and vast wealthy gifts. Upon arrival in Haran Eliezer makes his responsibilities a matter of prayer and asks of the Almighty a very specific sign. No sooner had he finished his prayer than Rebekah arrives and says the very words of his prayer. Eliezer is amazed at the power of his God and bows his head in reverence. The 10 camels are watered by Rebekah – an immense task – and the company taken to Laban’s house; where Laban notices the wealthy jewels given to Rebekah by Eliezer. Laban’s words, “Come in thou blessed of Yahweh”, indicates both some knowledge of God, and the familiar use of the LORD’s divine name of Yahweh, the use of which goes back to the beginning of Creation (Genesis 4 verses 1, 25 and 26). Rebekah had reported the circumstances of meeting Eliezer prior to Laban’s remarks. From verses 31and 49 Eliezer tells Laban of the mission he has undertaken and its importance. Note it is not just another task Eliezer was given, but the entrusted responsibility of securing a bride who will ensure the faithful continuance of maintaining the truth promised to Abraham and his seed. In verse 51 Laban asserts his agreement with Rebekah going to the household of Abraham. Once again Eliezer responds to his Sovereign reverently. Many valuable gifts were given to Laban, by way of a bride price. After all of this has happened Rebekah’s thoughts are requested. She assented and is sent away the next day with her family’s blessing. Isaac went out in the evening to pray (“meditate” verse 63); and after her enquiry as to the man meeting the homecoming troop, Rebekah shows Isaac respect and is taken into Isaac’s tent as his God chosen bride. And Isaac loved Rebekah dearly.
Psalm 29 ascribed to Yahweh the glory and majesty due to His awesome Name. The powerful and frightening displays in nature are attributed to “the voice of Yahweh”. This is of course consistent with what Genesis 1 said, Yahweh spake and it was done – ie it came into being. All things exist and are maintained and sustained by the Word of Yahweh. What magnificent poetic language the Psalm sets before us. Verse 6 for example describes figuratively an earthquake. The Psalm concludes with Yahweh enthroned in the heavens exercising dominion over all His creation. “The voice of Yahweh” is used in this Psalm seven times and is perhaps symbolic of the “seven thunders” in Revelation 10 verse 4. Praise and extol His Name for this.Psalm 30 is a Psalm focussing on the joy the Almighty can bring to His children. This can be true even when our foes rise against us bringing despair. Jesus found the same at the time of his greatest extremity and encouraged his disciples with the same message: compare withJohn 14 verses1 to 3 and 27 to 29. Despite being downtrodden the psalmist finds the joy and support from his Sovereign uplifting. God will never forsake His children (Hebrews 13 verse 5 and 6). In Him, even to some extent in our present life, our mourning can become dancing; and our sackcloth exchanged for clothes of joy. This will be so much more the case when the kingdom of our Lord Jesus Christ arrives and the clothing of our mortal sorrow is swapped for joyful immortal life. Slowly read aloud Psalm 45 verse 7and 8 and deeply reflect on those words.
Matthew 15 described the lengths to which Jewish tradition could be taken to subvert Divine precepts and the Word of the LORD. The 5th commandment, described as the first with promise (Ephesians 6verses 1 to 3), was bypassed by a legal ruse known as Corban. It allowed the wealthy to avoid all responsibility to parents by declaring by oath than an individual’s entire wealth belonged to God; whilst, at the same time, ensuring unfettered access to all of it. Just like the times of Jeremiah we have mere lip service substituted for the truth demanded by our Sovereign. Next follows a discussion on the true source of defiling people’s corrupt minds not any external thing. These matters revealed Pharisaism as an example of the blind leadership of the blind.The faith of the Canaanite woman, whose daughter Jesus healed, was astonishing and, like the Roman centurion of Matthew 8, caused our Lord to marvel. She acknowledged that privilege rightly rested upon the covenant people of Israel and that all she requested were the crumbs that fell from the table. Jesus performed many miracles upon these Gentile subjects causing them to ascribe praise to the God of Israel. Lastly the chapter tells that he fed 4,000 of them despite his own Apostles’ reticence to show any compassion- after all these were Gentile dogs. But our Lord never shared such prejudices. Rather he was always expansive in his love of all and freely distributed the gospel’s bounties.

Thoughts on the Bible Readings for January 12th (Genesis 22, 23; Psalms 26, 27, 28; Matthew 14)

Genesis 22 is one of the most monumental in the life of the father of the “father bof the faithful”, Abraham. We are amazed by the number of high points in this great man’s journey in faith; but there is none greater than in this 22nd chapter (cited by Paul in Hebrews 11:17-19; which tells us that the incident speaks of resurrection – and typically of the beloved, only begotten son of promise; our Lord Jesus Christ. Abraham is afforded a great privilege in this incident in being able to understand to a small extent how the Father felt when He gave His only begotten Son, because “God so loved the world” (John 3:16-19). The chapter in Genesis emphasises the oneness that existed between Father and Son (verses 3, 5, 7-9, 16-17, 19) emblematic of the unity of purpose in our redemption that was between our Sovereign and His incomparable Son. The chapter indicated that this was a trial, or testing of Abraham; because of the preciousness of a faith that has overcome. Abraham could have rationalised the Almighty does not mean what He has asked of men, since the fulfilment of the promise is to be through Isaac. Or alternatively, he said I don’t know why God has asked me to offer my son; but I trust Him, Who cannot fail those whose trust is in Him. But the trauma and the wrestling with his thoughts, all night long that is why Abraham, with steely resolve, rose early in the morning. This expression in the Bible speaks of determination – sometimes for good, as here and, in Yahweh’s sending of the prophets to aid His people; or, for evil as in the episode of the golden calf. Everything was prepared beforehand in readiness by Abraham, who was most likely numbed by the daunting task ahead of him. Though he knew not how it would be, yet Abraham was confident that both he and Isaac would come back to the place where they left their companions (Hebrews telling us Abraham’s expectation was that Isaac would be raised from the dead). Note that the journey to the place of sacrifice was of 3 days; representing the 3 year ministry that would see our Lord undertake, with His Father’s help, to Calvary. It also no doubt relates to the death of Isaac and is symbolic of Jesus being in the grave for three days. We see the cooperation between father and son. Isaac was totally compliant with his father’s will; which as a man of about 30 years of age (and a father who was 130 years old); it was because the son understood the need that the father’s will be done – we can hear God’s Son in Gethsemane, “Not as I will, but Thy will be done”. The place of Isaac’s “offering” has two names in this chapter: 1) Moriah (meaning Yahweh will provide); and, 2) Yahweh Yireh (meaning Yahweh will be seen – teaching us that in the redemptive act symbolised by Abraham requiring Isaac’s submission to the Father’s will. As Abraham raised the knife to slay his son he was stopped by the voice of the angel preventing the sacrifice, as verses 11-12 tell us. Though Abraham was allowed to spare his only beloved son, Yahweh did not spare His own Sonslowly read aloud Romans 8:31-39. Reflect deeply on what these words are teaching us about the love of our Sovereign and His Son towards us. God has already vastly exceeded any gift He has given believers. The greatest work has already been done in providing a basis for our forgiveness and the extension of divine grace. We may be assured that if the Father has given His Son then, what remains to bring us into His Kingdom is comparatively incidental). Yahweh now sealed an on oath on His own existence that Abraham’s promise is immutable(Hebrews 6:13-20). Abraham’s seed would “possess the gate of his enemies”; indicating, firstly, Christ’s victory over sin and death (1 Corinthians 15:12-28); and, secondly, the subjugation of all nations to his rule in the coming kingdom. The chapter concludes with details of children being born to Nahor, Abraham’s brother, in Haran. Chapter 23 of Genesis tells of Sarah’s death and burial in the cave of Machpelah (meaning enfolded – the burial place of 3 generations of the faithful patriarchal family – Sarah and Abraham; Isaac and Rebekah; Jacob and Leah) in Beersheba (“the well of the covenant”). The irony being that Abraham, who by promise owned the land of Israel, had to buy a burial place for his wife (see Acts 7:4-5).
Psalm 26 tells us David’s love for his God. The Psalmist delights in every opportunity to extol the virtues of his Sovereign. David also tells of his detesting of the ways of the wicked. Psalm 27 speaks of the LORD being the light (revealer of what is right and honourable) and salvation (the process of saving and bringing to His kingdom of the faithful believers). The writer tells of the Almighty’s capacity to defend the upright. He speaks of his Creator’s pull on the writer’s heart to seek fellowship with his God. And the Psalm concludes with a love and loyalty to his God which exceeds that of any human bond. David encourages himself in the assurance that his God will not see him abandoned into the hand of his foes. Wait he says on Yahweh; you will never be disappointed by taking this course. Psalm 28 says that, “Yahweh is the strength and shield” of the psalmist. The thoughts are similar to God’s consoling promise to Abraham at the start of Genesis 15. The confidence of knowing God is always with, and surrounding His children with His all powerful arms. Yahweh will repay both the wicked and the righteous according to their works (Romans 2:5-11). The response that such understanding generates in God’s people is outlined in verses 6-9. Slowly read aloud; and pause and ponder.
In chapter 14 of Matthew Herod is struck with terror on hearing of the miracles of Jesus. Herod Antipas, a convert of the Sadducees (and therefore a non believer in the resurrection of the dead) was convinced that John the Baptist had been raised from the dead. Our Lord is told of John’s brutal decapitation and in response responds by seeking solitude to reflect. This is interrupted by a multitude seeking him out and he compassionately responds to their need of a shepherd to teach them. He feeds 5,000 of them and heals  many. John 6 tells us that their desire was to take him by force and make him their king. Jesus summarily dispersed the crowd and went into a mountain to pray. He sent the Apostles by boat to the other side of the lake. When the storm arose he came to them walking on the water. Peter alone showed the faith and courage to briefly do likewise. He was rescued by his Master. Finally upon reaching the other side of the lake Jesus healed many at Gennesaret.