Comments for January 23

v.16 - We see the exchange of money for services rendered here. Does not this situation emphasise the truth of 1Tim.6:10 - those who have 'played the harlot' have pierced themselves through with many sorrows'. It was mentioned too in the law Deut.23:18 - the money became 'dirty money', as it were, and God didn't want it. Israel never seemed to learn the lesson Eze.16:33 - and the ultimate in 'dirty money' was that used in the betrayal of the Lord - the biggest whoredom that Israel committed - Mt.26:15.

v.24 - We see here an aspect of human nature that we can recognise so well in others, but never seem to see in ourselves. Here Judah is prepared to condemn to death a woman whose sin he shared. Each of us must recognise that it is not our place to judge. John 8:7

:15 Judah's willingness to go in to one whom he thought was a harlot shows a strange attitude on his part. Surely such behaviour was not becoming of a son of Jacob.

RASH ACTIONS

A prostitute sat at the entry to the city to ensnare a certain passer by. The certain passer by was Judah and the prostitute wasn't just any prostitute, she was Judah's daughter-in-law, Tamar. Tamar was successful and when Judah saw her, thinking she was a prostitute "He went over to her by the roadside and said, 'Come now, let me sleep with you.'"

If we read between the lines we could quite easily get the impression that this was something that Judah was known to do. Tamar knew that she could trap him that way and Judah did not seem to have any hesitation in sleeping with a prostitute. It may not have seemed like a life changing event to him at the time. It was to be one night of pleasure and then he could go away and forget about it. But not this time. His quick decision was a life changing decision and it changed the whole course of history. That one moment of pleasure left him with results that he would not have chosen.

The lesson for us is a simple one. Let us always consider the long term repercussions of any action we take. Would we want to be caught in a compromising situation as Judah was? What could happen if we go through with our action? Will we regret our action or will we be proud of it later on? Let us not take our actions lightly but consider them and make godly decisions.

:9 Onan, of the tribe of Judah, served as an example to the 'near kinsman' (Ruth 4:6) who also was of the tribe of Judah - hardly a good precedent to follow, though. We should take care whose example we follow!

Genesis 38 - Another record of deliberate contrasts. Whilst Joseph has been sold as a slave into Egypt, a land that knew not the God of heaven, of whom Joseph must now have felt at least neglected, if not totally abandoned altogether, his older brother Judah willingly separates from the family compound, and his mischief's are here chronicled. Whilst in the following chapter - Genesis 39 - Joseph's incredible fidelity, even when every opportunity is afforded him to indulge, is documented; Judah's true character is revealed here in ch 38. Not only are Judah's exploits recorded faithfully for us to learn from, but his son's also. As Moses later stated in his writings - Numbers 32:23 - "behold, ye have sinned against the LORD: and be sure your sins will find you out." The problem with Judah's family appears to be the problem with many men today - they are willing to have take their privileges, but they are not willing to shoulder their responsibilities.

The happiness of this chapter is found in the realisation that Tamar, though less than "pure" in her own actions, makes up one of the five women mentioned directly in the lineage of our Lord. All five women bear a social stigma of some kind. Tamar's is here evident. Rahab was a Gentile and a harlot. Ruth was a Moabitess. Bathsheba committed adultery with King David. And Mary was with child outside of wedlock with Joseph.

Gen 38 seems to be irrelevant in the way that the story of Joseph unfolds. However it teaches us, against the background of Joseph’s faithfulness to the promises, that others in the family had little regard for those promises. The whole issue to do with raising of children – a requirement of the law of inheritance – is disregarded by the line of Judah – but is a major focus of the Canaanite!

Tamar is mentioned in Matthew 1’s genealogy, so perhaps what she did was of faith.  It's a difficult story, and one for which there are a number of possibilities:
a) Was Tamar just wicked, and intent on getting something out of the wealthy family?
b) Was she intent on marrying Shela, and behaved in this way to procure him?  In this case, the plan misfired because she ensnared Judah, not his son Shela.
c) Was she a woman of faith, and set out to achieve what Judah refused to do?  If this IS so, she believed
     in God's promises, and realised that the line of Abraham, Isaac and Jacob was the key to the future.

Gen 38:16  Over the years the ways of the natural man have not changed. The lusts that we face to-day are no different than they were during the life of Judah and others. Accounts such as this, have been left to remind us of our weaknesses, and that we too, can so easily fall to the ways of the flesh. When we appreciate these things, then we can attempt with our Heavenly Father's help to overcome them, and develop that spiritual man that He would have us be.   

This chapter brings out some of the worst aspects of human nature: Judah's lust for extra-marital sex; Tamar's deception and harlotry; Er's wickedness; Onan's dishonor (the term onanism is used in modern English). Although Judah started out badly, we shall shortly see him taking a leadership role. Judah was blessed and became the father of the royal line (Gen 49:9-12, 1Chron 2:3-15). This line started by Judah's marrying a Canaanite woman. Such is the power and mercy of the Lord to execute His plan through the oddest of people. This should give us encouragement in knowing that Yahweh is much more interested in where we are going than from where we have come.

v.16-19 - What we wear does say things about us, however we try to argue otherwise.  However, this is only in the eyes of men.  We cannot use clothing to cover what God sees, but we can pray for Him to provide it. Isa 61:10, Eph 6:14

In Gen. 37 we find Joseph, a type of Christ, sold into Egypt. Skipping Gen. 38 the story then picks up in Gen. 39. Why the attention drawing skip? In Gen. 38 we note the moral contrast between Joseph and Judah. We note that Christ came from Judah.

In Gen. 38 clearly there are lessons we can benefit from and perhaps we even have a variety of symbolic types (granted this topic deserves more exposition and study): 

Er <6147> means watchful. But all he did was watch, and what was he watching? He didn't embrace God's word. Perhaps he is somewhat of a pagan type.

Onan <209> means strong. Perhaps he had the appearance of spiritual strength but he was unfruitful. Perhaps he represents those in the faith who are selfish, lack love, waste their opportunity, and are primarily interested in their own glorification and keeping up appearances.

Shelah <7956>  means a petition and comes from a root that includes to pray. (of) Chezib <3580> means falsified, deceitful. Perhaps we have a prayerful righteous believer though born under the curse of original sin.

Hirah <2437> of Adullam. Hirah refers to a noble race, sense of splendour, etc. while Adullam (according to Smith's Bible dictionary) means justice of the people. Perhaps this refers to the seemingly righteous religious guides (or even Judas) who can lead us astray and/or betray us. In Gen 38:21 he uses a word signifying temple consort vs the v.15 use of "a woman for hire" having no religious overtones.

Judah <3063> means praised, celebrated. Perhaps he is symbolic of the Jews. We note in Gen 38:1 Judah was literally and spiritually headed downwards away from his brethren. This father-in-law tried to use the law to his advantage with Tamar. In v.17,20 we have a kid offered for sin and a negotiation for it with a Gentile and though the sacrifice (Christ) was presented to a Gentile it was the Jews who were responsible. In v.18 the signet ring was a token of authority and identity while the bracelet was the cord or string  holding the signet ring. The staff can mean a tribe,  a branch extended, and fig. a support of life e.g. the bread of life. The Romans were given the authority to kill Christ under the Jewish name, "his blood be on us and our children". In v.23 "we" be shamed. Judah was more concerned about his image than repentance. In v.24 we have the mention of three (divine perfection) associated with the severest penalty the future law of Moses would allow. In v.25 we have "scrutinise" as Judah was forced to "examine" himself.

Tamar <8559> means palm tree. Perhaps she symbolizes the Gentiles (the fig tree is thought to symbolize Israel). There are also echoes of Rahab and Mary with an unusual birth and accusations involved. Tamar was initially denied her inheritance. The word "widow" can mean forsaken just as the Gentiles were initially not included. She sat in an open place. Place or Heb.  pethach <6607> is the same word used as the door of the tabernacle in Exo 29:4 and it means an opening, door, gate, entrance. In Gen 38:12-13 Timnath <8553> means a portion assigned. We also may have here a foreshadowing of the good shepherd as to shear means lit. to cut off and fig. means to destroy an enemy e.g. to destroy the power of sin. In Gen 38:16 give <5414> has various applications including to give, deliver up, fasten, frame, hang up, lift up, pay, pour out, yield, restore, etc. Tamar wanted redemption, her inheritance, and the hope that comes from the gift of sacrifice. Jericho means a place of fragrance perhaps referring to Rahab's prayers and in Deut 34:3 it is referred to as the city of palms. Christ's triumphal journey began at Bethphage house of figs and Bethany house of dates (dates come from palm trees) so we have the symbolism of Christ dying for Jews and Gentiles.

The union of Judah and Tamar perhaps represents the Abrahamic covenant and the oneness in Christ shared by both Jew and Gentile.

The hand of Zarah with a scarlet thread perhaps suggests the law with a hint of future sacrifice.

Pharez <6557> means breach. Perhaps this suggests Christ's fleshly body and nature. Christ breached the wall that was keeping us captive to sin and death.

Zarah <2226> means a rising of light. Perhaps this refers to Christ's sacrifice and the hope believers have.

38:29-30  Pharez and Zarah are ancestors respectively of Salmon and Achan in the book of Joshua. They doubtless were the two spies who were delivered by Rahab. Salmon then fathered  Boaz. Achan, on the other hand, was more concerned with the gold.

It is interesting that Judah chooses to move away from his family after the incidents of Joseph's abduction ,and, previously, Dinah's violation. Despite being the eldest in the family Reuben does not play a leading role in either of these, and in fact demurs about Joseph being killed. In the Dinah incident it is the next 2 in line, Simeon & Levi, who take the lead, and perhaps it is the same in the incident in Gen 37  We don't know about how enthusiastically Judah took part in the killing of the Shechemites, but certainly he does not want to kill Joseph, although he was not strong enough, or perhaps not motivated enough, to totally go against his older brothers. Nevertheless to move away from the household was not a good move, and he goes astray. It is perhaps a lesson that we need to work positively within the household, and not leave to do our own thing when we disagree or clash with others.

38:12,20 It seems that the use of the term ‘friend’ conveys more than we normally mean when we use the term today. Probably it indicates a particular relationship – a man who was given a specific position to represent the man he was ‘friend’ to. See also Judg 14:20 ‘used as his friend’

6 There are a lot of questions in our mind as we read the account of Tamar. The name means "palm tree" (8559) Is she and her name symbolic for Gentiles at large? In Exo 15:27 we are told that there were 70 palm trees at Elim, when we go through the list of Gentile nations in Gen 10 there are 70 nations listed. Israel is in symbol a fig tree. David had a daughter he named "Tamar", would he have named her such because she was born of a Gentile concubine?

38:21   That the men of the place were completely unaware of Tamar’s behaviour – they had not seen ‘an harlot’ makes it very clear that Tamar planned the thing so carefully, knowing of Judah’s movements, that she was only out on show, so to speak, for just the moment that he passed by.

Onan was subject to what is commonly termed levirate law. Coming from the Latin levir, meaning husband's brother, this law was widespread in the Ancient Near East. It gave the family responsibility of a dead man to his brother. Onan was not prepared to honour this law because he was selfish. He knew that any son he fathered to Er's wife would inherit the blessing of the firstborn. Onan wished for that blessing to accrue to him. Later levirate law would be included in the Law of Moses (Deut 25:5-10).

38:1-2 Jacob has been told a lie about his beloved Joseph and now Judah goes completely off the rails!

Tamar means palm (tree). There are many things that could be said about the palm, but the most important is that it is a symbol of peace and victory. That is easily seen as the crowd greeted Jesus with palm branches on His triumphant ride into Jerusalem (John 12:13).

Palms were included as decorations in Solomon’s temple, Yahweh’s house of peace and victory (1Kin 6:29). They will be included in the new temple in the Kingdom, when there is peace after the victory over sinful nations (Eze 41:18-20). Notice that there is a cherub on either side of the palm (v.19): one with the face of a man, and the other with a face of a lion. This is significant. On one side is man who is subject to death; on the other side is the lion, the king of beasts which represents the Savior Jesus as ruler of all the earth (Luke 1:32,33). The palm represents the peace and victory of the saints. They have passed from death on one hand (man - Adam), into life on the other (lion -  Jesus, Savior and king) (1Cor 15:21,22).

Another example of the palm, as representing the ecclesia of Christ, is found in Song 7:7,8. Here the bridegroom (Jesus) is interacting with His bride (ecclesia). He is desirous of gathering fruit from His bride. He expects to find fruit (John 15:2).  An interesting fact about the palm is that its fruit is found right at the end of its long frond. The bridegroom has to navigate the whole palm to retrieve the fruit of His bride. The Lord thoroughly, and diligently, investigates His ecclesia in the hope of finally finding fruit.

Another interesting fact about the palm is that it is an endogen: a plant that increases in size through internal growth and elongation (Wik.). The ecclesia of Christ should grow in spiritual strength and stature, internally, by the combined efforts of its brethren. It does not rely on the outside world for this.

And finally, picture the saints with their Master, palms in hands, celebrating their victory over death, and finding everlasting peace (Rev 7:9-17).

38:8  So we see there was a principle in force that a brother should raise up seed to his dead brother before the Law of Moses actually made that stipulation in Deut 25:5

38:8    Boaz is a descendant of Pharez who was born out of the events recorded in this chapter. So when we read ‘and raise up seed’ we may recall that this is just the issue in Ruth 4:5 where these words are quoted forcing us to see a link between Tamar’s faithfulness and the events of the book of Ruth.

Judah, the prodigal son

Of all those who departed from the patriarch's, only Judah repented and returned. Notice in Gen 42:3 the brothers are all back together again. Esau and Lot could presumably have returned, but didn't. So Judah is an example to us of humility and repentance. He did some terrible things, but turned round, and became the chief tribe of Israel, through whose line Jesus was later born.

38:24 That three months passed before Judah was ‘told’ about his daughter in law maybe gives some indication as to how little he cared about the widow of his sons.

Gen 38:6-9 :29       This incident which seems to be just dropped into the historical narrative about Joseph is alluded to in the book of Ruth – see table below

38:9-10          Onan’s refusal to raise up seed to his dead brother because the child born would not be his might seem to us to be of little significance. However it brings the rarely used expression of God’s displeasure “the thing … displeased the Lord”. Do we treat God’s laws so casually ignoring the fact that such disobedience is displeasing to God?

38:11 Judah was deceitful. He had no plans to give Shelah to Tamar. So in the subsequent events, we see that Tamer was more honourable than Jacob

38:25-26      The way in which Tamar brought to Judah’s attention that he had sinned  by using the word “discern” and his response when he “acknowledged” the items echoes the way in which he, and his brothers callously sent Joseph’s coat to their father – Gen 37:32-33 -  asking him to “know”. The four words are all the same Hebrew <5243>

38:17  This is the second time that Judah had been involved in using a kid of the goats in a plan – the other is Gen 37:31

38:2    The record is clear. Judah took a wife from the inhabitants of the land. It seems that whatever Jacob thought about his God his wife, and by implication he, were not very effective in instructing their two sons in Godly things.  Both of the sons were evil as the record continues to tell us.

38:25 Having shown little concern for Tamar Judah rises in indignation against her. If only he had taken care of her and given his Shelah to her, as he had promised, he would not be in this compromised situation.

Gen 38:29 We see that the LORD works out His purpose through men and women even though, at times His purpose appears to be frustrated by the unwise actions of His servants. Jacob took a Canaanite woman Shuah.

The result was the birth of 3 sons, Er, Onan and Shelah (Gen 38:2-5). Er and Onan proved to be wicked and the LORD slew them (Gen 38:7-10). So the line of the seed promised to Abraham (Gen.12:7) was to continue through Judah and not through Shelah the son of a Canaanitess woman. 

Pharez was the firstborn of the illegitimate twins fathered by Judah (Gen 38:24-30). Pharez was the first of 10 generations that would lead to King David (Ruth 4:18-21). Under the law given to Moses children of an illegitimate line were excluded from the congregation of the LORD until the 10th generation (Deut 23:2).  Therefore, David was the first legitimate son in that line who could stand in the congregation and as we know, became Yahweh’s appointed King of Israel. “The counsel of the LORD standeth for ever, the thoughts of his heart to all generations.” (Psa 33:11).

38:20 Judah’s “friend” clearly lacked modesty. His bold questioning of the men of the place indicates this.

38:13-14It seems that Judah knew exactly what Judah was like. A faithful man would not have even looked at a harlot, let alone go in to her. Tamar must have seen this side of Judah’s character and it was that which gave her the opportunity to deceive Judah.

38:8-10 The obligation for a son to raise up seed to his dead brother is clearly seen I the Law of Moses –Deut 25:5-10  - but these events predate the giving of the Law of Moses. Clearly God had instructed Abraham as to what was required of him. Which instruction he passed on to his children –  Gen 18:19 – so we conclude that the Law of Moses formalised and recorded laws, some of which were already laws which Israel were to keep.        

38:2 Whilst we are not told the nationality of the wives of many of the sons of Jacob we learn specifically of Judah that his wife was a Canaanite – someone he should not have married.  His failure was a consequence of spending time with Hirah, the Adullamite.

38:24 At this time the Law of Moses had not been given. However Judah’s punishment that he sought for Tamar is what, eventually, the law stated was the punishment for a harlot who was a priest’s daughter  – Lev 21:9. From this we conclude that God had already given laws for His people to follow and that many of those were codified into a national law when the children of Israel came out of Egypt.

38:2-10 Judah’s behaviour was totally godless. His behaviour did not match that of how his father had taught him. He was enticed by the inhabitants of the land. Not surprisingly the children born showed no respect for God’s laws either.  A warning against mixing relationships with those who do not share a love for the promises of God.

41v.1 - The word 'poor' here is dal, which has the meaning that we understand by 'poor' - ie needy (can also mean weak, thin, etc.) I suppose we have no doubt about the principle involved here but the scope is always in question. Is this just within the household of faith? Deut.15:7-11 would suggest so, but today's Psalm and Ps.112:9 and Prov.14:21 and especially Eccles.11:1 would seem to suggest a more universal application of our charity. What should our feelings (and actions) be on this issue?

42:2 - How many of us can truthfully say that we thirst for the things of the Lord? The living water is there for us nevertheless - this knowledge should help us to desire it. John 7:37, Rev.22:1

41 v.5 - 'When will he die' - Ahithophel, who had been to see David on  his 'bed of his sickness' [v.3] is being asked this  question by Absalom who had 'stolen the hearts of the people' [2Samuel 15:6] who was seeking the best time to make his push to  take the throne.
v.6 - 'if he come to me' is David looking back on that time and reflecting on how he had been deceived by Ahithophel.
v.9 - 'mine own familiar friend ... hath lifted up his heel  against me' - quoted [John 13:18] was Ahithophel - for your pleasure follow up the other New Testament quotations from the Psalms which are applied to Judas.  They all have their origins in the uprising of Absalom and Ahithophel's treachery.
This area of David's life is fascinating.  Consider how many chapters are devoted to the Absalom thing.  There is more about this event than any other period in David's life other than the 12 years or so that he was fleeing from Saul.

41 v.1   Ultimately there should be no bounds to the compassion which we should show to our fellow men  - in "the faith" or outside it (the Parable of the Good Samaritan

41:13: Amen: This Psalm ends with the Hebrew verb: "Amen", repeated twice is the Hebrew way of emphasis (always repeat the key word of a sentence, eg: I go to the store store. Many Hebrew students have lost marks in an exam, when they fail to translate from English to Hebrew, believing the typist had accidentally typed a word twice, they fail to write after the repeat word thus: (Hebrew emphasis). The verb "Amen" has 7 forms, each form helps us, to realise the significance of what we are saying, when we end our prayers with Amen: 1: to bring up, to foster. 2: to be true, to be faithful. 3. to train, to educate. 4: to be educated, to be skilled. 5: to believe, to entrust. 6. to be believed. 7: to train oneself, to practice.

Psalm 42, Psalm 43 - WHY ARE YOU SO DOWNCAST?
Take notice of the refrain. It occurs three times in these two chapters.
"Why are you so downcast, O my soul?
Why so disturbed within me?
Put your hope in God
For will yet praise him
My saviour and my God."
Very often times of depression come from the circumstances around us. We are emotionally vulnerable to the events that happen in our little corner of the world, and if those events happen to be negative ones it can play on our minds, growing in intensity and filling them with negative and depressing thoughts. It often only takes two or three instances like this to seem as if the whole world is crumbling around us. It is then that we become downcast. But that is also the time that we should ask ourselves why we are downcast and then consciously put our lope in God. Consider the glories of the kingdom of God, the wonderful reality of eternal life, the joy of forgiven sins and a life in unity with God. Even in the midst of depression take some time to praise your saviour and your God and he will lift you up.

41:9 is used in the New Testament to speak of Judas - John 13:18. In the first instance David was speaking about the treachery of Ahithophel. Notice the powerful personal pronouns especially in :6 'he'. Thus we see the great concern that David had about Ahithophel's treachery. This provides an insight into how Jesus felt about Judas' behaviour.

Psa 42 - The word 'Maschil' in the title means ;instruction' - thus we see that this Psalm is a Psalm of instruction.

Psa 43 - In pleading :1 for God to intervene on his behalf the Psalmist is recognising 'To me belongeth vengeance, and recompense;' [Deuteronomy 32:35]

Psalm 42:5 - "Why art thou cast down, O my soul?" - The psalmist corrects himself, as being too much depressed in spirit with his present circumstances, and expostulates with himself; adding, "and why art thou disquieted in me?" - which suggests, that the dejections of God's people are unreasonable ones; sin itself is no just cause and reason for depression; for though sin is very disagreeable, loathsome, and abhorring, troublesome and burdensome, to a spiritual man, sin, ingenuously confessed, and heartily mourned over, and a matter of humiliation; is no true reason of dejection. Because there is forgiveness of sin with God; the blood of Christ has been shed for the remission of it; it has been bored through and done away with by Him; nor is there any condemnation for sin to them that are in Him; and though it rages, and threatens to get the ascendant; yet it is promised it shall not have the dominion over the saint who trusts in the Lord.

It appears David suffered greatly from depression, a malady which many of us can identify fully with. Depression is debilitating and consuming, for it sees the future as having no hope, whilst at the same time it hides the anger and frustration that is bottled up inside when one is powerless to effect a change of circumstance. It is at times like these that we must "Let go.. and let God..." do for and with us, what we may be finding impossible to do. As Psalm 43:5 encourages us at the conclusion of today's Psalms readings, our God is able to heal even the deepest bouts of depression and bring us at last to His Holy Hill. If you do not feel close to God at the moment, pause a moment and ask yourself... "Who moved?"

41:3 The ‘bed’ is the bed which was brought for David in the wilderness (2Sam 17:28) it is not just a metaphor for rest, it is a comment about an actual kindness done to David – the comfort allowed him to focus his mind on things as they really were.

Psa 42 - The only time, it seems, when David was in ‘the land of Jordan’ was (2Sam 17:22) when he was fleeing from Absalom so this might provide the historical background against which the Psalm was written.

43:5 The antidote that David sees to his depression is to reflect on what will be when God will bless him.

Psa 41:9  David, like Christ, had friends who later betrayed him. In this verse David is relating to Ahithophel.(2Sam 15:12) With Christ, what greater betrayal than that of Judas.

Psalm 42 & 43 These two Psalms are connected. In Psa 42 The Psalmist examines his need and desire for God. In Psa 43 we have a prayer for Divine guidance, so that acceptable service may be rendered,   

The Book of Psalms actually comprises five books.  The first book concludes with Ps. 41.  Thus Psalm 42 begins Book 2 (Psalms 42-72).  In many manuscripts, Psalms 42 and 43 are considered as one psalm.  Note the end verse in each psalm as being the same.

David's familiar friend of Psa 41:9 was Ahithophel which portends Jesus' familiar friend Judas of John 13:18.  It is probable that Ahithophel was Bathsheba's grandfather, and his betrayal of David was an opportunity to get even for what happened to his granddaughter.  Absalom's conspiracy to usurp his father David's throne provided that opportunity.  We can feel for David as he battles his physical and mental woes while his son and former priestly confidant gang up on him.

Psalm 41 - CONFESSING SIN
 
In the end there will only be two groups of people at the judgement:  The Sinners and the Forgiven.  We will be one of those two groups.
 
We all sin and fail to measure up to the way we are expected to live, and so we are all sinners.  The difference is in what we do about our sin.  If we do noting about it at all but just continue to live in and enjoy our life of sin, we will remain sinners, and at the judgement will be destroyed, eternally separated from God and everything and everyone we love. 
 
But if we confess our sin to God, change our ways and repent, God will forgive us.  No longer will we be counted as sinners but as righteous, because through faith our sins have been forgiven.
 
David shows us one of the first steps in this process when he writes, "I said, 'O LORD, have mercy on me; heal me, for I have sinned against you.'"  (Psa 41:4)  It takes a strong person to do what David did and to admit they are wrong and that they have sinned.  None of us like the battering it gives our ego.  Yet David's sin was forgiven.  We know that he will be among the forgiven when Jesus comes to judge the world.  So let's do the same by confessing and admitting to our sin and asking God for his forgiveness.
 
May he have mercy on us and heal us, for we have all sinned against him.

42:8 The Psalmist still relies on as constant a flow of Divine mercy which will draw forth his praise and encourage his prayer to God. In view of this in V.9-10 he dictates to himself a prayer based on his distress, aggravated as it was by the cruel taunts of his foes.

43:2 - The times that David feels that God has cast him off.  I feel such guilt if I harbour a thought of that nature.  Let us take heart that this man of God had feelings just like ours, but by his writings shows us how to deal with them (v.3)

Psa 42:1 is genuine and real. The psalmist so much wanted to be close to God, that he must have thought long and hard to find a suitable simile. Then he saw the young dear sniffing the air, and galloping as fast as it could towards the water. The animal was desperate. All its senses were deployed in getting to that water. So God's man makes every effort to get to God.  

41:9      Ahithophel, David’s counsellor, is the one spoken of here. So when they were eating together, seemingly discussing matters of state, Ahithophel was plotting with Absalom how David could be overthrown.

42:11    Having realised that he was downcast David did some self analysis. He questioned himself asking why he should be so cast down given that God has been so good to him. Surely a lesson for us here.

43:1      David’s pleading is a prayer because of the uprising of Absalom. In speaking of the nation as being ‘ungodly’ David recognised that the people, by following Absalom, had turned against the king of God’s appointing. It was not simply a personal affront to David when Absalom rose to take the throne. It was rebellion against God.

42:1 In the title of the Psalm the word ‘Maschil’ means ‘instruction’. The Psalm, is not just a reflection of David’s own views. It is to instruct us as to what our feelings and aspirations should be also.

Ps 42/43:  David contrasts his own feelings of depression with the things he has to say about God, from whom he gains strength: 42:2 the living God;  42:5, 42:11, 43:5   God.....my Saviour & my God;  42:8  the God of my life; 42:9  God my Rock;  43:2  God my stronghold;   43:4  God my joy & my delight.

41:10 Against the background of the treachery of his friends David pleads with God that he will remain faithful. It is so easy to forget God when we are in difficulty but in reality that is the most critical time that we need Him.

UNATTRACTIVE AND WEAK

Think of almost all the fairy tales you know and they all have a similar theme. The main characters are described as beautiful, especially if they are a princess or a girl, and the hero, a man, is handsome, strong and occasionally clever.

What these fairy tales have conditioned us and our children to believe is that good looks and strength mean everything. The media is the same. Television, magazines and newspapers all highlight the cases of the beautiful and the strong as if they are what makes the world go round. How often do you see the latest fashions modelled on an unattractive model? Or can you imagine a relatively unattractive, weak and unfit James Bond? Yes, we are conditioned to respond to people the way we see them. The beautiful and the strong demand our attention and we think that they will do well.

God's way is different. David said, "Blessed is he who has regard for the weak." (Psa 41:1) We don't usually turn to the weak or the not so beautiful, but they too are God's children and have needs we can help fill. Strength and beauty soon fade away, and if we are not already, we soon will be in the unattractive and weak basket. At that time we also will need the compassion of others.

So let's choose to be blessed by the LORD by having regard for the weak.

41:6 The repeated use of ‘he’ indicates that David had a particular person in mind. The context would indicate that the ‘he’ is Ahithophel – David’s counsellor. He would come to see David day by day to discuss – it seemed – state matters. However he was checking on David’s health for Absalom.

In Psalm 42, we see David in exile longing to return to Jerusalem. He is weak and emotionally drained. He is taunted by his adversaries who sarcastically ask: so where's your God to save you now!? (v.3). This foreshadows the mocking that the Jews gave Jesus on the cross (Matt 27:43). David feels abandoned (v.9) like Jesus did on the cross as he had to bear His sacrifice alone (Matt 27:46). Sometimes we might have to bear something by ourselves.  But, if we feel alone and abandoned, let us remember the promise given to us: I will never leave thee, nor forsake thee (Heb 13:4).

Though Psa 41:9-12 refers to Ahithophel there also is a prophetic echo of Christ's betrayal by Judas where it would appear his heal was figuratively (as an insult) and perhaps even literally shown and lifted up against Christ John 18:6.

41:13 ‘amen and amen’ marks the end of sections in the book of Psalms. Here, Psa 72:19, 89:52. It is what the woman who was undergoing the trial of jealousy said to show her assent to the principles of the trial – Num 5:22

Who is the "close friend" in 41:9 who turned against David? How would we go about finding the answer? Well, there are two particular details contained in this verse, and it stands to reason that God has supplied these to give us the man's identity. 1) ate David's bread, 2) the phrase "lifted up his heel". If you type "eat bread" into a bible search engine, and look at passages in the life of David, you will be taken to Mephibosheth (2Sam 9:7). The phrase "eat bread at David's table" is used 5 times on this occasion. The other distinguishing feature about him is that he was lame "in both his feet" (not "legs") (v13) which is possibly why David uses the phrase "lifted his heel". This man stayed behind in Jerusalem when David fled, and it is clear that David didn't have any patience with the excuse he gave afterwards (2Sam 19:29).

41:7        David, doubtless, did not realise what was going on in secret in the court when he saw others conferring together. It was not until afterwards did he appreciate the intrigue that had been plotted against him.

42:5,6,11           Three times the Psalmist talks about being “cast down”. Three times in the Garden of Gethsemane - Matt 26:39-44- Jesus prayed to his Father.

Psa 41:1 - "Blessed is he that considereth the poor" (Matt 11:5;Luke 4:18).

Psa 41:2 - "The Lord will preserve him and keep him alive <2421>...and thou wilt not deliver him unto the will <5315> of his enemies." - perhaps this refers to Christ's resurrection (Eze 37:9-12).

Psa 41:3 - "The Lord will strengthen him upon the bed" (John 13:23)..."sickness" [<2483> can mean "anxiety, grief"]; Isa 53:3-4 - "grief...griefs" <2483>.

Psa 41:5 - "Mine enemies speak evil of me, When shall he die...?" (John 11:50;Mark 3:6;John 5:16,18;7:1).

Psa 41:6 - "if he come to see me, he speaketh vanity" <7723> - perhaps this suggests the betraying by Ahithophel and Judas.

Psa 41:7 - "they devise my hurt" (Matt 26:3-4).

Psa 41:8 (KJV Margin) - "A thing of Belial" - "By Beelzebub, the prince of demons, he is driving out demons" (Matt 12:24-29;Mark 3:22-27;Luke 11:15-22).

Psa 41:8 - "and now that he lieth he shall rise up no more" (Matt 27:62-66).

Psa 41:9 - "mine own familiar friend, in whom I trusted, which did eat of my bread, hath lifted up his heel against me." - as noted by others this clearly has an application to Judas (John 13:18).

Psa 41:10 - "raise me up"

Psa 41:11 - "mine enemy doth not triumph over me" (1Cor 15:26).

Psa 42:4 - the time came when Christ could no longer worship in the temple (John 7:1-8).

Psa 42:5,11;43:5 - "Why art thou cast down, O my soul? and why art thou disquieted in me?" (Matt 26:38;John 12:27).

Psa 42:6 - "from the land of Jordan" (John 10:39-40).

Psa 42:7 - "all thy waves and thy billows are gone over me" - perhaps a "baptism" of suffering (Matt 20:22;Mark 10:38).

Psa 42:9 - "Why hast thou forgotten me?" (Psa 22:1;Matt 27:46).

Psa 42:11 - "the health of my countenance" - Christ was strengthened by and angel of the Lord (Luke 22:43).

Psa 43:1 - "an ungodly nation" <1471> - perhaps this suggests that, by rejecting Christ, Israel would become a cast-off people like the Gentiles.

Psa 43:1 - "the deceitful and unjust man" - perhaps this has an application to Caiaphas.

Psa 43:3-5 - "thy light, thy truth...let them lead me...God my exceeding joy...I shall yet praise him...my God" - perhaps we have here the ultimate vindication and triumph over the forces of evil.

41:1  Considering the poor was a fundamental requirement of the law of Moses. Deut 15:7-11

Psa 41:9.

Since we know this is a prophecy pertaining to Judas and Jesus since Jesus cites it in John 13:18, what is the meaning of the last part of the verse - "(he) has lifted up his heel against me"?

The allusion in this psalm almost has to be to the first famous Messianic passage of Gen. 3:15 -

"I will put enmity between you and the woman, and between your offspring and hers; he will crush your head, and you will bruise his heel."

But, of course, by Jesus' usage of it, the roles are reversed, and he (Jesus) has become the serpent and Judas, the seed of the woman. So if this is the point to Jesus' usage of this passage, he must have been telling his apostles that this betrayer of his - whom he didn't tell them was Judas though he obviously knew it -would imagine that he was acting like the Messiah would in conquering sin. There has been so much speculation as to what Judas' motives may have been beside the obvious one of money. But all possible ones should likely take this one into account - i.e. that for that finite period of time before the enormity and wrongness of what he had done hit him - he really and truly felt that Jesus must be stopped, and he saw himself as a big cog in that overall plan.

The pattern for this in David's day (David is the psalmist of Psa. 41 - see title) is Ahithophel, David's trusted advisor, who felt that David must be replaced by his son Absalom. Was his reasoning - which is not given in the account to my knowledge - that David had forfeited his right to the throne due to the incidents involving Bathsheba and Uriah? If so (and that is a big "if"), then that shows that Ahithophel did not understand the power of God's forgiveness.

If the parallels are so strong between these two men including their almost immediate suicides after things don't go as expected, then I would think if you could sort out what might have been a motive for one, it would likely be the same for the other. And these two passages - Psa. 41:9 & Jn. 13:18 - might give us some idea as to what it was.

FINISH ON A BURST OF PRAISE

David was burdened with problems. It seems that David was sick, he felt an overwhelming guilt for some sin he had committed, he had enemies around him, whispering about him, wondering when he was going to die and hoping it would be soon, and even one of his closest friends had turned against him. David needed to express all that to God. He needed to ask for help and strength from the LORD. So the prayer he wrote in Psalm 41 is the prayer of a needy man.

At times my prayers can be a lot like this prayer of David's. Sometimes I can feel so alone and helpless that I need to pour out my troubles to God like David did. Maybe you feel the same way sometimes.

Although David's prayer was one that was filled with his needs, listen to his last words: "Praise be to the LORD, the God of Israel, from everlasting to everlasting. Amen and Amen." (Psa 41:13) Unfortunately many of my prayers do not finish with a burst of praise. What about yours?

Let's remember that no matter what our circumstances, we can and should still praise God. Let's make the effort to finish our prayers, like David did, with a burst of praise.

42:6   In saying that he remembered God “from the land of Jordan” maybe David is commenting on the time he fled from Absalom and went to Mahanaim – 2Sam 17:22

42:7    The prophet Jonah, in his prayer when in the belly of the fish, is full of quotations from the Psalms. “my soul is cast down, is one such – Jon 2:3

Psalm 42

Mount Hermon (v6) is the source of the Jordan river, and David appears to remember visiting there and seeing the sheer quantity of water gushing out of the water springs (v7). How is it then that he now feels so thirsty? In v1-2 he explains that it is God's deliverance that he seeks, like a deer panting for water. He likens God's ability to save to the source of that river, yet for so many days he has cried out for it and found none (v3).

Sometimes God doesn't save immediately but allows us to wait. This is because He sometimes has other plans than what is immediately apparent to us. The children of Israel cried out for water and unlike David, they wouldn't wait. They murmured against God, yet had they waited a little longer they would have bee shown abundant water (Exo 15:22-27).

Psalm 43

It is possible at this time that David had not yet discovered God's "holy hill" upon which he would later prepare for the site of the temple (v3). That site was made known to him by the angel in 1Chron 21:15-30. Around that time it was impossible for David to worship at the altar of God, and therefore he was seeking a place. Compare 1Chron 21:28-30 and Psa 43:3-4.

Here is a list of verses in Psalms that refer to the Holy Hill or Holy Mountain of God. What can we learn about the place?

Psa 42, Psa 43

In these Psalms, the Psalmist is feeling very down, and we read over and over again his question, “Why?” Real depression is a serious problem that affects all of us at some time or other. This mental challenge is so common that it is called, “the common cold of mental illness.” From these Psalms, though, we learn how to affectively deal with depression.

1.       We need to look inward and examine what brought on the depression, acknowledge it, and then deal with it (vv. 5-7).

2.       We need to look upward from whence comes our help. God knows and understands. It has been said, “Life is not a problem to be solved, but a mystery to be lived.” God does not forget us. It is an overstatement by those who feel deep pain and suffering (vv. 7-9).

3.       We need to look forward and realize our hope in God (v. 11; Psa 43:5). God doesn’t always answer our “whys,” that we may look to the “Who.”

We may ask, is it wrong to question God? Moses didn’t think so (Exo 5:22,23). Job didn’t think so (Job 7:20,21). The Psalmists didn’t think so (Psa 42, etc.). Jesus didn’t think so (Matt 27:46).Why usually comes from a deep anguish in our heart as we cry out to God in pain, and God does not take our anguish lightly.

Sometimes we desperately want to know why God allows certain things to happen in our lives because we know everything that happens to us always has a purpose. But, God is not always going to tell us why on our time, but on His time, and even then we may never fully understand it (cf. 1Cor 13:12). Robert Frost captured this very essence in his short play, A Masque of Reason, wherein he wrote: “But it was of the essence of the trial you shouldn’t understand it at the time. It had to seem unmeaning to have meaning.”

41:9    Notice that David says of Ahithophel “in whom I trusted”. When Jesus quotes this Psalm to speak of Judas – John 13:17 – Jesus does not quote these words. He knew what Judas was like and so did not trust him.

43:5       This the third time that the Psalmist asks the question “why art thou cast down my soul?” The other  two are Psa 42:5,11. On each occasion the Psalmist answers his question by stating that he has confidence in God and so should not be cast down.  Three times in the Garden of Gethsemane Jesus prayed to God Matt 26:39,42,44 The similarity might cause us to think that Jesus gained strength by reflecting upon the “joy that was before him”Heb 12:2. When we are despairing do we reflect on the promises that God has made to us that we might be encouraged?

OUR REFUGE & OUR STRENGTH

"God is our refuge and strength, a very present help in trouble. Therefore will not we fear." (Psalm 46:1)

When we look at newspapers or watch the TV, the news is filled with fear inducing subjects like war, terrorism, serial killers, environmental disasters and the like. Its easy to get caught up with all the negative news and feel uneasy at times and even scared. Yet ever day we have the opportunity to witness God's hand at work all around us - in nature - in the daily events of nations as it surrounds prophecy. 

"God is my strong salvation: What foe have I to fear? In darkness and temptation, my light, my help is near. Though hosts encamp around me, firm in the fight I stand. What terror can confound me, with God at my right hand?"

As you grow closer to God - He will grown closer to you and open your eyes to see His presence all around you.

42:2-3  The psalmist, being persecuted by his enemies, is distraught feeling also that he is cut off from God.

43:5  When we find ourselves despondent maybe we should question ourselves and then reflect on God’s ongoing mercy rather than just lamenting our sorry situation.

44:3  It is all too easy to have confidence in our own strength. Whilst we must strive to do things we must recognise always that it is God who has worked out our eternal salvation, not us. If it were not for what he has done for us all our efforts would be of no value.

40:15-17 Notice the contrast in David’s prayer. However, despite his request he sees himself as “poor and needy”. He is not simply asking God to judge men. He is asking God for His care because he is in need of care.

41:4 the uprising of Absalom was a consequence of David’s sin with Bathsheba. So whilst he was forgiven that sin the consequences still work out in David’s life. Hence his request for God’s mercy – not for forgiveness for the sin. That had been forgiven. Rather David seeks God’s mercy because of Absalom’s rebellion.

41:1 Delivering the poor brought a blessing. But that blessing was not to be financial. It was to be Divine care.

41 A Psalm written as a consequence of Ahithophel’s treachery in siding with Absalom against David. The deceitful meetings between Ahithophel and David with Absalom asking when David was going to die (:5-6) culminating in David realisation of Ahithophel’s treachery “mine own familiar friend” (:9) is the circumstances spoken of in the Psalm. That prompted David to express desire for God’s mercy (:4,10) and blesses God also (:13). Thus David’s utter confidence in his God – our father – when all hope seemed to be gone is an example for us to learn from.

43:5 Wallowing in self-pity is something that maybe we all do from time to time. Rather than indulge in self-pity we should be question why we are in such a state. It is only when we question why we are cast down that we can begin to see a way out of the trouble.

43 Some Psalms indicate in their title what the historical background of the Psalm is. There is no title attached toPsa 43. However the context gives us a clue.

David if fleeing from a group of people and his desire is that he might be brought back to God’s holy hill. We ask whether we can remember a time in David’s life when he was fleeing and was then brought back to Jerusalem by the people.

There is, it seems, only one such time – when he was fleeing from Absalom. So maybe we should read the Psalm with that historical background in mind.

41:3-4 This Psalm is written oabout the events of Absalom’s uprising. David, it seems, at that time was a sick man, confined to his bed totally unaware of the plotting against him.  However his focus is on ruling the kingdom looking for God to “strengthen him” in order that he can recover and rule faithfully.

Psa 42

LIVING IN EVIL TIMES

“SOME people are always more or less regretting the dearth of the time in which their lot is cast. They feel like David when he says, ‘As a hart panteth for the water brooks, so my soul panteth for Thee. My flesh longs in a dry and thirsty land wherein there are no waters.’ This is a natural and legitimate sentiment, but the situation is not purely a misfortune. There is another side to the question. These evil times bring with them our opportunity. If there were no unthankful people, if we were not placed in relation to evil people, and if all things around were spiritually prosperous and refreshing, what opportunity should we have of carrying out the commandments of Christ, which expressly pre-suppose the existence of surrounding evil conditions?”

Robert Roberts, Seasons of Comfort, p. 32

v.5,6 - A direct following on from the previous chapter (24:44) - the instruction to pray is also included in Mark 13:33 and it goes on... v.34-37. The foolish rely on this world's goods for their 'extras' Luke 12:20, though the same chapter gives encouragement to those who heed the warnings - v.37-40, and further warning to those who don't - v.46. Ultimately, and much more so as we see the day approaching, we need to heed Rev.16:15, which brings us beautifully full circle from, and nearly back to, the Garden of Eden (Gen.2:25).

We should realise that despite the chapter division Matthew 25 follows on from chapter 24 as part of the same discourse. In fact this day which commenced in 21:20 runs right to the end of chapter 25.

25:5 One wonders if the parable of the ten virgins came to the minds of the disciples when they slept in the Garden of Gethsemane two days later.

Just what was this oil that the wise virgins had but were unable to give to the foolish?  What is it that causes us to be able to be saved?  Surely it is belief - as we see in Heb 3:18-19 it is belief that counts.  This would suggest why the wise were unable to give it to the foolish, as belief - faith - cannot be transferred from one person to another.

Matt 25:4  "who then is the faithful and wise servant."(Matt 24:45) The wise virgins who had oil in their lamps. Also, that the man travelling into the far country identified two of his servants as being "good and faithful"  (V.21,23:)  

V.14 etc. The Lord has given us different abilities and opportunities (talents).  We should not compare our talents with others', or make any judgements about them.  Rather we ought to add value to Christ by doing the best with what we have been given.  Each will be judged individually: For unto whomsoever much is given, of him shall be much required (Luke 12:48).
 
I find the figure of the Lord's dividing the sheep from the goats at the Judgement interesting (v.32,33).  On one of my early trips to Israel, I came upon an young Arab boy leading his flock.  As he rested under some olive trees near us I had a close look at his animals.  I was surprised to realize that what I thought were goats were actually sheep.  Unlike the West, goats and sheep of the Near East look very similar. The shepherd can readily tell the difference, of course.  Just like the wheat and tares (see comment on Matt. 13, Jan 11), these similar sheep and goats reminded me that we are not able to distinguish who is or who is not acceptable to the Lord.  We should, therefore, not judge our brethren, but leave the final determination to Our Shepherd when He comes.

v.21 - Let us make it our aim to be a good and faithful servant over a few things, giving God the glory in all that we do.

USE IT OR LOSE IT
 
In the parable of the Talents, the Master gave each of the three people in the parable a sum of money, then went away on a long journey. We all have unique gifts given to us by God. Much as we might think it would be nice to have the particular skills and talents that are shown by someone else, God has given the right gifts, and the right proportions of them, to us, to use in his service. It is our job to put what we have been given to good use.
 
Maybe we think that we cannot do much - let alone do it as well as somebody else. But let us not let that put us off doing anything. With the right attitude we can make a difference both in the lives of others and in the service of the Lord. With patience, practice and experience our areas of service will develop and blossom, and looking back later on we will be able to see how much we have grown. The people in the parable were only given so much at the beginning of the story. But in their efforts to work their gifts, they increased what they originally had.
 
One man didn't use his gift, and as a result it was taken from him and he lost it. No matter how small our gifts may seem, given the right attitude and enthusiasm, they can grow into more than we ever dreamed possible. Let's use them, not lose them.

25     This chapter contains three parables which all are designed to focus the disciples' minds on being prepared. This is something we  must be very aware of when thinking about prophecy about the last day. There is no benefit knowing when we think Jesus will return if we are unprepared for his return.

V.28-30 The Lord has granted each one of us talents or opportunities to serve, we must use each one to the best of our ability. Accordingly, since not all men have the same ability, all are not given the same opportunities. We must always remember when the day comes that we face the Great Judge the thing that will be asked is: How well have we used the talents or opportunities that we have been granted.

It is interesting to compare today’s parable of the Talents Matt 25:14-30, with that in Luke 19:11-27 of the Pounds. In the Talents, 3 servants are given 5,2 and 1 talents (it helps to think of them as bags of money,) “according to his several ability”. We have varying gifts, because the Lord knows what we are capable of handling. It’s a very fair system. When the Master returns the 3 servants are called to give account. The first one hands over 10 talents, but the second one only has 4. On the surface this looks a terrible discrepancy, but Christ doesn't look on the surface.  Both these men have made 100% increase: 5 goes up to 10, and 2 results in 4. Excellent work from both.  But the one talent man has also got some hard work behind him – he dug and buried his talent, and then re-dug it up! But his work did not result in any increase. I’m sure there’s a great lesson for us, there. 
Then, in the Parable of Pounds, 10 servants were each given £1. In other words, while the “Talents” represents individual ability and gifts, the “Pounds” probably represent the one pearl of great price, that is “The Truth”. One man increases by 1,000%, another by 500%, and another made no increase at all. We  must make of our "Pound" what we can.

Matt 24:45 tells us that the master puts the servant in charge of his household with instructions to look after it. 25:14 tells us that he entrusted his property to his servants. The parable of the sheep & the goats brings both together - we have to use the gifts that he gives us Rom 12 to look after the household v40

25:6 the midnight cry 'the bridegroom cometh' contrasts powerfully with the cry of the Egyptians when the firstborn was slain - Exo 10:29

25:15  ‘according to his several abilities’ quotes Deut 16:17. God does not expect His servants to do more than they are able. What a kind master we have!

In sum, the parables in this chapter are telling us to, constantly:

Be prepared for the Lord's return to earth (v.25).

Be busy in doing His Will (Matt 7:21).

If those two areas are covered, we can expect to be with the sheep and not the goats at the Judgment.

25:2 The ‘wise’ of this parable continues the theme that Jesus introduced earlier in the discourse in Matt 24:45

V.1 etc. The only way to please Yahweh is to know what He requires.  We obtain the necessary wisdom and knowledge to understand the requirements by reading the Scriptures.  The Scriptures are the Word of God written for our learning (Rom 15:4; 2Tim 3:15,16). 

The Word of God can be equated with the oil in the virgins' lamps.  The virgins needed oil for their lamps in order to light their way.  Without light, they would stumble in the darkness.  We need the Word of God (spiritual oil) to guide us and light our way (Psa 119:105). 

If we are full of the Word, we will be prepared for the Lord's return; if not we won't.  When He comes, we won't be able to take a crash course in scriptural learning if we are not already prepared.

Have you ever noticed that all these parables are in fact making the same points? Also I noticed that these points all tie in to the Flood story, which is also mentioned in Matt 24. I've listed the similarities between them all in this table.

THE LEAST OF MY brOTHERS

It is in our nature to look up to important people. We admire those who have strong opinions, who lead, who have possessions or talents above and beyond our own. Even in an employment situation, it is these people who earn the most money and get the promotions, while those who simply work at whatever they do are often overlooked. But this is not to be the case among ourselves as Christians or toward anyone we associate with.

At the Judgement, as told in the parable of the sheep and goats, Jesus describes the fact that it is the things we have done and the attitude with which we have done them that makes the difference. When the righteous and the wicked asked when they had or had not done all the things that Jesus described, Jesus replied, "I tell you the truth, whatever you did for one of the least of these brothers of mine, you did for me." (Matt 25:40,45)

It is not for the special people that we need to show that extra care; not for friends, neither for the rich or famous. Jesus wants us to show love and compassion for the least of his brothers - the ones we wouldn't ordinarily notice, the ones no one else cares about, and the ones who are disadvantaged.

Let's not be selective and select the wrong people to serve, but choose those who are least to lift them up and help them in the troubles they face.

Matt 25:34 First Principles>Sure Mercies of David>Government
This verse shows that others besides Jesus and the twelve apostles will rule in God's Kingdom.
For more about the government of God's Kingdom on earth, go to Matt 19:28.

25:34,41 The division of the righteous to the right and the wicked to the left is not an arbitrary division. Ecc 10:2 makes the point that the heart of the wise man is on the right and the fool on the left.

1-10  There are many views on the significance of the lamps and the oil, all of which are quite plausible.  Can I add to the number by suggesting that the lamps are the word of God and that the oil is the reading of it?  We all have a Bible, but do we read it regularly? In Biblical times, everyone had a lamp, but that lamp has to be kept filled and trimmed.  Unless you read the word of God, it's useless.  Unless you fill your lamp, it's useless. The word of God is indeed a lamp to our feet as brother Michael suggests above in his reference to Psalm 119, but it won't be unless we read it.

Note that all ten virgins were expecting the bridegroom (v1).  We should heed this warning:  We all have Bibles, but if we leave them sitting on the shelf and never open them, we may find the door closed when Christ returns.

v40  Because of the context of the preceding three verses, we take this verse to mean doing good, but the sense is also valid if we do harm: In Acts 9:4, Jesus tells Paul (Saul) that the way in which he had persecuted the early believers was direct persecution of Jesus himself. I wonder if Paul's immediate reaction was that of verse 44, until he fully comprehended what Jesus was saying to him.

25:21The ‘faithful’ repeats Jesus’ earlier teaching in this discourse – Matt 24:45

25:8   There comes a point when Christian generosity is of no value. The ‘wise’ did not have anything that could be given to the ‘foolish’ that was of any use to them. The ‘oil’ had been gathered and prepared in the lives of the ‘wise’ that cannot be just passed on. It has to be gained by endeavour.

25:30 The ‘weeping and gnashing of teeth’ is a phrase that Jesus uses four times –Matt 8:12, 22:13, 24:51, 25:30  in Matthew’s gospel and once – Luke 13:28 – outside Matthew’s gospel.  Always associated with rejection at the time of the kingdom.

25:6   The parable of the ten virgins is spoken by Jesus as part of the same discourse which began with the Olivet prophecy of chapter 24 in which Jesus was warning the disciples that Jerusalem was going to be destroyed by the Romans So it should not surprise us that the phrase “go ye out is used in the Old Testament –Isa 52:11, Jer 51:45 – to warn Israel about the need to flee Godless environments. 

25:15-17        We are expected to use what we have got. Not what we have not got. So we should, rather than envy the ability of others, use what abilities we have.

25:12   The phrase “I know you not” re-presents what Jesus said at the beginning of his ministry in the Sermon on the Mount – Matt 7:23– when, speaking to the disciples, Jesus warns them against just speaking words but not living the correct life of faithfulness

25:14   This parable about a man travelling to a far country reflects what was going to happen to him. He was going to, after his resurrection, go to heaven. The “servants” answer to his disciples. The principle applies to us today. We are to use what abilities we have in serving pour God.

25:11   The last time in Matthew’s gospel when we come across anyone saying “lord Lord” is in the Sermon on the Mount –Matt 7:21. On both occasions we meet individuals who felt that they had a right to access but were denied.

25:41   The fool being on the left hand echoes the position of the heart of the fool as we see in Ecc 10:2

25:41-44        It is incredible that men and women, as portrayed in the parable, did not help others. It is clear that it is possible that we might be so self-centred that we do not notice the needs of others.

25:10being “ready” is the key. We saw the same in Matt 22:4 where there was encouragement to be ready for the feast. This implies preparation. How are we preparing for the marriage supper of the lamb? There will come a time when it is too late.

1. Matt 24:45 "Who then is the faithful and wise servant"? This is answered by Matt.25:1-30.  

2. Matt 25:1-13 - The parable of the ten virgins:

3. we are to keep our mind on the Lord, and be watchful and prepared when he returns. Some will be prepared (the wise) and some will not be prepared (the foolish).

4. V1 - "Then<5119>" means "at that time" according to Thayer and is referring back to the time of Matt 24:42-51.

5. V1 - the bridegroom refers to Christ.

6. V1 - "ten" is thought by some to refer to completeness, perfection of divine order, or perhaps to judgment.

7. V1 - light is thought by some to refer to personal godliness and spirituality or truth in action, or external spiritual energy, the light is the Word made flesh, the light of man is to reflect the life of Christ, the light is how we visibly show what we read in sharing of works and love toward one another; "lamps" may refer to the character of the mind.

8. V2 - "five" is thought by some to refer to grace, mercy, or life which is offered to all of the bride of Christ.

9. V3 - "oil" may refer to the Word of God, or the studying carefully of the Word of God in order to radiate its light in doctrine and action, or a balanced faith based on the Bible's instruction in righteousness, or the power of the Spirit-Word, or internal spiritual energy (Psa 119:105).

10. V4 - perhaps the foolish neglected to fill their minds  with the Word (Prov 1:28-29).

11. V5 - "slumbered<3573>"; "slept<2518>"

12. VS 5-6 when the ten virgins (virgins being true believers) fell asleep could refer to two possibilities, it could refer to the ecclesia and bride of Christ in the last days being alive but somewhat weary or napping or spiritually asleep and caught by surprise, and/or it could refer to those literally asleep in Christ but when resurrected having no time for additional preparations or additional acquisition of faith or oil.

13. V10- the banquet is the marriage feast and kingdom where Christ joins his bride; the shut door means it is too late for those rejected by Christ.

14. Matt 25:14-30 - the parable of the talents; our mortal lives are an opportunity to train for a larger service; the faithful believers enter (Isa 53:11;Heb 12:2) and the not so faithful are cast out (Matt.25:30).

15. V14 - "goods<5224>".

16. V15 - "talents<5007>"; talents could refer to opportunities and/or abilities;  a talent is a portion of the master's goods so responsibilities are given in accordance to our abilities. God instructs us to make good use of our talents. To whom much is given much is required (Luke 12:48), so if we have few talents less is expected but our talents are not to be wasted.

17. V16 "traded<2038>".

18. V19 - the return of Christ and the judgment.

19. VS 20-23 - those who use their talents well in this life have wisely prepared for the next life which will be life eternal.

20. VS 24-30 - the servant with only one talent felt he couldn't live up to the standard and buried his talent which perhaps echoes his being earthy; the servant who wasted his talent is rejected at the judgment; God and His Son are merciful and not unreasonable in their expectations of the bride of Christ.

21. Matt 25:31-46: Sheep and goats final judgment scene; kindness and humility will effect our eternal standing; peoples of all nations who are called to account will be judged.

22. V32 - "nations<1484>" -- Greek text indicates sheep and goat judgment could be of nations (or accountable individuals within nations).

23. V33 - "right<1188>"; "left<2176>".

24. V40 - "least<1646>"; "brethren<80>".

25. V46 - eternal life for the sheep who will inherit the earth (Matt 5:5;Rev 5:9-10) and the goats will be destroyed (Psa 145:20;Rom 6:23).

25:32,34 The original shepherd who also was a king was David in the Old Testament. He acted as a shepherd, even when he was fleeing from Saul’s murderous intentions – 1Chron 11:2 – If we want to be kings –Rev 5:10 – we are to be shepherds now -1Pet 5:2. We cannot hope to be given responsibilities in the kingdom of God if we are unwilling to take responsibility for the spiritual welfare of our fellow believers now.

27:24 Right decisions are right decisions whether everyone agrees with the decision or not. Pilate knew that Jesus did not deserve to die. However he was afraid of what he saw as possible consequences that would flow if he allowed Jesus to go. And so what did he do? He “washed his hands” of the matter. Of course dissociating himself when he had the power to act did not absolve him of his responsibilities.

If we ever think to walk away from a problem because we are fearful of the consequences of upholding that which is right we should reflect on Pilate ad his actions. The faithful will follow thought with actions despite the consequences – Prov 15:4

25:2-3 This parable is all about being prepared. All the virgins were aware of the need for “oil” but half of them did not bother. We really need to be careful to always prepare our minds to be ready to meet our lord. These will be no such thing as last minute preparation.

25:46 Jesus’ promise of eternal life to the righteous is similar to what Paul told the Thessalonians – 1Thess 5:10. In fact there are many links between Matt 24 25with the letters to the Thessalonians.

25:5 The sleeping virgins in the parable provide the basis for Paul’s encouragement to the Thessalonians that they should be alert and not sleep – 1Thess 5:6.