Comments for January 15

v.20. Why is this verse acceptable to God? Surely here Jacob commits a sin - Ex.20:7, Job 13:7. He tells a lie, and he even implicates God in that lie. The only answer is that was God's will that the deed be perpetrated - based entirely on the knowledge given to Rebekah in Gen.25:23, which, it would seem from today's chapter, was not revealed to Isaac. God works in mysterious ways. I would also ask whether these things were actually necessary in order to fulfil Gen.25:23.

v.29,30 - Surely the only way Isaac could have know this was by divine revelation, and yet we have no record of him asking God for this information. What Isaac says here is a prophecy. I am inclined to wonder how many times in scripture this happens.

27:44 Rebekah's comment that Esau's wrath would depart when he 'forgot' what Jacob had done provides a valuable insight into the way in which Esau thought. He was only concerned with the here and now. Consequently the promises meant little. A powerful lesson for ourselves. If we are wrapped up in the things of this life then the things of the kingdom will be of little value to us.

:16 The way that Jacob wore the animal skin to deceive Isaac is the basis for Zechariah 13:4

ch. 27  - We see (25:28) the way that Isaac and Rebekah each had their own favourite son. This favouritism spills over and is seen here (27:1) ‘his’ (27:6) ‘her son’ (27:8) ‘my son’

Were Esau’s clothes the family’s priestly garments? He had no need of them, so they were kept in his mother’s tent. If this is so, then the "smell of a field" (v27) = incense

Gen 27:2 Each one of us, like Isaac, "know not the day of our death." We must live our lives accordingly; tomorrow could see the return of our absent King. This struck home two weeks ago, a brother was at the meeting on Sunday morning. The next morning we received a phone call saying he had been hit by a car, and that now he is sleeping awaiting the return of the Lord.

Yahweh knows the beginning and end of all things, and all things are accomplished according to His plan.  However, He does not allow persons or nations to contravene His moral laws in carrying out His will.  Jacob lied and deceived his father.  Later we shall see how he himself was lied to and was deceived in the matter of Leah.  Yahweh requires the books to be balanced (consider Prov 11:1, Matt 7:2).  Is it not better to have our books balanced now rather than to have them balanced at the judgement?

v.1 - This dimness of eyes, one might assume, was something which came upon all in days before corrective lenses could be employed, and, although Ecc 12:3 supports this overall view, we read only of three people specifically with this complaint in old age - Isaac (here), Jacob (48:10) and Eli (1Sam 3:2)

27:1,6  Notice the tension. Esau was ‘his’ son whereas Jacob was ‘her son’

The world would condemn the treatment of Esau as being unfair.  In this day and age, an Esau would be off to human rights court pleading his case, and he would be recompensed.  However, Yahweh does not think as humans do (Isa 55:9).  To be clear we understand the position of Yahweh, it is recommended to read Paul's explanation on the matter (Rom 9:10-21).

Heb 11:20 reads "By faith Isaac blessed Jacob and Esau concerning things to come." Yet the record in Genesis makes it quite clear that Isaac intended to bless the wrong son. The explanation can be seen in what follows. When the deception was discovered, Isaac did not vent his anger on Jacob as might be expected, but "trembled exceedingly" (V.33) It is obvious that Isaac knew he was in error, and although he wanted to bless Esau, he accepted that Jacob was the one whom God had chosen. God had overridden Jacob's natural desires.

Gen 27:6 The family tension is emphasised further when Rebekah, speaking to Jacob, refers to Esau as "thy brother" thus avoiding recognition that he is her son.

Heb 11:20 would indicate the faith of Isaac in the matter of the blessing. It can be seen that he only mentions the promises to Abraham in Gen 28:4, and at this time he specifically knows that he is blessing Jacob. The blessing given in 27:28, 29 is therefore perhaps more general and not specifically related to them, when he thought he was blessing Esau.

27:27 Whereas the ‘smell of his raiment’ was deceptive in Song 4:11 the bride groom delights in the smell of the bride. Is our odour deceptive or beautiful?

27:33   We should conclude that Isaac ‘trembled very exceedingly’ because he realised that if it had not been for the deception he would have gone against what he knew was God’s will because of the comment made by God in Gen 25:33 to Rebekah.

It was thought that Isaac was near to death at this time (although he did live a good deal longer afterwards).  However, the circumstance hastened Isaac to want to render the blessing of the firstborn. Rebekah had known, before she gave birth, that Jacob would rule over Esau (25:22,23).  She had undoubtedly shared this knowledge with her favorite child as he grew up.  Panicked into plotting deception to secure Yahweh's promise, she had no trouble in eliciting the help of her well-informed son.  Yahweh was not pleased with their actions.  Rebekah would suffer the consequences by dying without ever seeing Jacob again.  Payback time for Jacob would come in Laban's deception of him over Leah.  The moral consideration is: The will of Yahweh shall always be done.  But, nobody has the right to nudge circumstances to make that happen if their actions contravene Yahweh's morality.  The ends do not justify the means.  Rebekah and Jacob lacked faith at this time.  The lesson for us is to have faith and trust Yahweh.  Rest in the LORD, and wait patiently for him (Psa 37:7).  He will accomplish all.

27:16-17  Jacob was a deceiver and it seems that he may have learnt the trick from his mother!

V.15 In the Ancient Near East, it was the custom that a father hands down a special robe to his firstborn son.  This is Esau's goodly raiment that Rebekah took as part of her plan of deception.  The special garment would be kept in a box filled with flowers and herbs of the field such as lavender and thyme.  Sometimes whole sprigs of aromatic plants were put in.  Not only would these make the garment smell pleasant, but worms would be prevented from damaging the robe.  The beautiful aroma of meadow flowers and herbs was the smell of a field that Isaac experienced (v.27).

Gen 27:43 - Laban [(3837) means "white" and is derived from a word meaning to make bricks] may suggest a person who appeared pure but was earthly.  

27:35 Whilst Esau here is concerned that the ‘blessing’ has been taken from him clearly this was a short term issue for him because when Jacob meets Esau later – Gen 33:11 – even though Jacob is concerned to make the point that he is giving Esau a blessing he is not really that interested in receiving it. He is wealthy so the things of God were of little value to him now.

I know there is a thought that there are two blessings given the first born, the double portion (the birthright) and the blessing. I believe this is may be a view developed to try and forgive Isaac for giving Esau the blessing when he had sold the birthright. But no condemnation comes God upon Jacob that I know of. It could be Jacob was taking what was rightfully his. Esau was condemned for despising his birthright, Jacob had every right to it.

This does not excuse the method use though but the punishment came upon Rebecca. When she heard that Esau planned to kill Jacob she plans to send Esau to Laban and it says at v. "⁴⁴And tarry with him a few days, until thy brother's fury turn away;

 ⁴⁵Until thy brother's anger turn away from thee, and he forget that which thou hast done to him: then I will send, and fetch thee from thence: why should I be deprived also of you both in one day?

In the end she was deprived for there is no record that she ever saw Jacob again. Could this have been the punishment for her deception of her husband.

27:13  One is left wondering whether Rebekah understood the way that god was working to give the blessing to Jacob or was she just being self seeking.

Esau I have hated

Notice Esau's tears and anguish? Hebrews 12 comments on this incident and says:

"afterwards, when he wanted to inherit the blessing, he was rejected, for he found no place for repentance, though he sought it diligently with tears."

Isaac wouldn't accept Esau's tears. Isaac had seen God's hand in taking the blessing away from his eldest son. Maybe he had at that moment realised how wicked his son actually was, and that it had been good to bless Jacob after all. We know that Isaac already knew this in his heart of hearts, because in Gen 26:34-35 we read that both Isaac and Rebekah were grieved at the Canaanite women Esau had chosen. How could the promises of God to Abraham pass into Canaanite lineage, when it would be necessary to destroy the Canaanites to inherit their land generations later? Isaac himself knew very well how long he had waited for Rebekah, resisting the idea of marriage to the women who lived all around him. His son knew that too, yet he hadn't been bothered by it. This careless attitude is also mentioned in Hebrews 12, where in v16 it calls Esau profane for despising his birthright. The way he sold his birthright was careless, just like his attitude to his father's teaching, or God's teaching.

We have an important lesson here. A careless attitude with God's teaching is to despise it. We will not find time for repentance at the judgement. Because Esau's attitude to God's wishes was careless, God's opinion of Esau was this: "Jacob I have loved, and Esau I have hated" (Rom 9:13).

27:19We read the whole subterfuge of Jacob and Esau where Jacob is helped by Rebekah. However blessings from God are not bestowed upon receiving a good meal.  Blessings from God are according to His principles.

27:46 Rebecca’s comments, against the background of Esau’s threats, indicate that Rebekah used subterfuge to deliver Jacob. God can, and does, use our miss placed decision to further His plans. We cannot thwart His intentions by our short term plans.

1. Gen 27:5 - "Rebekah"(<7259> according to Brown-Driver-Briggs means "ensnared") ensnared the blessing for Jacob (Gen 25:23;27:8-19).

2. Gen 27:19 - KJV "thy soul" (NIV "you" <5315> so we have an example of a soul (i.e. a person) giving a blessing and we have a similar example in Gen 27:25.

3. Gen 27:25,28 - v25 "wine"<3196>, v28 KJV "wine"(NIV "new wine" <8472> is it possible this new wine pointed to the new covenant?).

4. Gen 27:29 - bless don't curse the descendants of Jacob.

Gen 27:40 - when was Esau a servant to his brother Jacob and when was the yoke thrown off? Esau settled in the mountainous area known as Idumea (Seir) and the nation became known as Edom (Gen 33:16;36:8-9;Deut 2:4-5). Saul was victorious over the Edomites and David achieved control over them (1Sam 14:47-48;2Sam 8:13-14). The Edomites rebelled during Solomon's reign but were subdued (1Kin 11:14-22). Seir at various times was rebellious and would invade a weak Israel though defeated during Jehoshaphat's reign (2Chron 20:10-23). The Edomites were under control of Jehoshaphat (1Kin 22:47-50). The Edomites revolted against Jehoram and elected their own king (2Kin 8:20-22). The Edomites were defeated by Amaziah (2Chron 25:11-12). Edom went through periods of freedom and submission. When the Babylonians conquered Israel, the Edomites, allied with the Babylonians, celebrated as the yoke was off their neck. Today Edom does not exist.

Gen 27:33,40. A couple today -

1. What reasons might there be for Isaac to "tremble violently" after Esau returns to him?

2. How would the latter part of Isaac's prophecy in v. 40 be fulfilled in relation to Jacob and Esau?

"When you (Esau) grow restless, you will throw his yoke from off your neck".

1. Quite likely it dawned on Isaac in this instant that he had been setting himself against the will of God and had been saved in spite of himself from this potentially horrible error. For surely he knew of God's message to Rebekah that the elder would serve the younger (Gen 25:23), and he would also know of Esau's selling his birthright to Jacob. Apparently Isaac was letting his natural preference for Esau (see Gen 25:28) outweigh what God had revealed his plan to be (see Rom 9:10-13). If this reasoning is correct, is there any wonder that Isaac would tremble violently upon finding out that Jacob was the one who received his blessing?

Have any of us ever been in a similar situation to that of Isaac here where it suddenly dawns on us what our course of action will lead us into if we choose to stay on it? If so, we may have had a similar reaction to that of Isaac and immediately thanked God for keeping us away from a wrong path that our natural inclinations would have led us into.

2. Here are a couple of possible fulfillments:

A. When the Herods, who were Idumeans, ruled over the Jews.

B. When Israel was corrupt and weak, Edom would revolt and recover its freedom, e.g. 2Kin 8:20-22 in the days of Joram king of Judah. Also when evil king Ahaz sent to the king of Assyria for help, the Edomites attacked Judah successfully and carried off prisoners (2Chron 28:16,17). There may have been other similar situations to these throughout the centuries as well.

27:37 One wonders how Isaac felt when he realised he had been tricked. Doubtless he was aware that Jacob was the son of Gods choosing but, it seems, Isaac had been trying to circumvent God’s plans.

27:41  Esau’s hatred of Isaac because of the blessing indicates a reason why God would hate Esau Mal 1:3. God hates people who hate His purpose.

27:29   When Abraham blessed Isaac here he actually quotes the promise that God made to him – Gen 12:3.

27:8,13         The emphasis on “obey my voice” is rather like the unwise move Abraham took when he listened to Sarah’s advice – Gen 16:2.

27:2-4  Do we think that venison had to be hunted for? Surely Isaac’s flocks would have had sufficient meat to make food for Isaac. Actually Rebekah took a goat from the flocks and Isaac was happy with it. So what do we learn here?  We learn, it seems to me, that Isaac liked Esau for his hunting prowess.

27:6-17           One thing we know about Jacob was that he was focussed on obtaining the promises made to Abraham. It is not possible to justify his willingness to comply with his mother’s suggestions. But maybe he saw her suggestions as part of God’s way in which he could obtain the promises. We learn from this. It is not acceptable to use any means just because what we are planning is what we perceive to be part of God’s plan.

Gen 27:36  On two occasions Jacob supplanted the first born son Esau in taking his birthright.  For first occasion see, Gen 25:29-34.  Esau was judged to be unworthy of the birthright because of this incident when he sold it for a morsel of bread. (Heb 12:16-17). The second time was engineered by Rebekah and Jacob, (Gen 27:5-10).  We must take care not to despise the means of our redemption because we have been bought with a price, (1Cor 7:23-24).

27:42 the phrase “were told to Rebekah” speaks volumes. The family were divided. Servants and other household members were aware of information which was kept from others. Doubtless a situation of mistrust existed. The problem seems to have started in little ways when it became clear the each of the parents had a different favourite son. Big problems grow from little matters.

Gen 27:6 - "Jacob<3290> (heel catcher or to deceive or supplanter)".

Gen 25:29-34;Gen 27:7,34-36 - Jacob didn't steal the birthright,  Esau who despised it sold it, and the blessing was already promised to the younger Jacob (Gen 25:23); Esau was given "red<122>" pottage and another name for Esau was "Edom<123> (he was a red man)" and his nation's history was to be scarlet with sin and bloodshed. Heb 12:16-17 - indicates Esau was of poor character as he was a "fornicator<4205>", a "profane person<952>", he had "no place of repentance<3341> (no change of mind)".

Gen 27:8,12,13,19,24 - Jacob was afraid of being cursed if his trickery/dishonesty was found out by Isaac, but Jacob obeys his mother who took rersponsibility for any potential curse (Gen 25:23,28).

Gen 27:20 - "thy God" (why did Jacob say this? Was he feeling ashamed or unworthy? There are future places where Jacob refers to God as his father's so I sense it is unlikely he is trying to deceptively mirror how Esau would refer to God).

Gen 27:29 - the blessing honored what was promised to Rebekah (Gen 25:23) though it was obtained by trickery and while Jacob was later deceived by Laban, Rebekah and Jacob were also punished by not seeing each other again. The blessing included part of the blessing to Abraham (Gen 12:2-3).

Gen 27:36 - though there was deception involved, nothing was actually taken away from Esau.

Gen 27:46 - Esau's Hittite wives disgusted Rebekah and Isaac (Gen 26:34-35) and Rebekah used this to influence Isaac (Gen 28:1-4) to help provide a safe escape for Jacob through whom the line of blessing to Abraham would continue.

27:8,13,43 We might wonder whether the counsel of Rebekah  was motivated by an understanding of the promises that had been made to Abraham and then Isaac or whether it was simply that she loved Jacob more than she oved Esau. Whatever the reason she became separated from Jacob because of it. Deception is never good, even if the motives might seem to be good

Whilst it cannot be denied that Rebekah conceived the plan of deception and not Jacob; nevertheless, he still had freewill to decide whether to go along with his mother's plan or not - and made the conscious decision to go along with it.

In verse 20 Jacob makes a colossal blunder in his act of deception by answering his father's question as to the speed of procuring the venison with "Yahweh thy Elohim brought it to me". Note how Isaac was immediately suspicious because he knew Esau didn't have any regard for Yahweh at all. In fact, Heb 12:16 refers to Esau as a "profane person." Had Isaac fully listened to what Jacob was saying rather than allowing his fleshly appetite and love of Esau to blind him to Jacob's deception, Isaac would have discerned Jacob's deceit and much heartache for all the family would have been avoided.

Whilst it was indeed the will of Yahweh that Jacob was to receive the blessing and not the firstborn Esau as was the practice at the time, we can see from the passages quoted below that we cannot use this incident to justify practising deceit on anyone at any time - no matter how 'justified' we feel the cause is or how much we may feel it may be in accord with the will of our Heavenly Father.

Why? a) Yahweh does not need our help at all and is more than capable of ensuring His plans are carried out without any need for us to practise deception. Whilst Yahweh chooses to work with us, He is fully capable of achieving His plans without any input from us - and sometimes He fulfils His purpose in spite of our input; and b) more importantly, the words of Prov 6:16-17; Prov 12:22;  and Col 3:9 give very clear instruction for us to always be truthful and not lie. Furthermore, Psa 32:2; 34:13; 1Pet 2:1; 3:10 and Rev 14:5 all state very clearly that guile (deceit) is at least heavily frowned upon by Yahweh.

There is a further clear lesson here in regard to deceit: the end can never justify the means, especially when the means involve contravening Yahweh's laws and principles. In such cases, the outcome is invariably a negative one and sometimes even tragic.

For instance, the result of Jacob's act of deception was that:

1) he had to flee the family home in fear of his life (verse 43)

2) he remained a fugitive away from the family home for at least 20 years, (Gen 31:38)

3) he had to endure 20 years of atrocious treatment and repeated deceit from his uncle Laban (Gen 31:36-42) and,

4) Whilst Gen 35:27-29 record that Jacob saw his father alive again before he died and Gen 35:8 records the death of Rebekah's nurse, there is no actual record in Scripture of the point at which Rebekah died as there is with both Isaac (Gen 35:29) & Rebekah's nurse (Gen 35:8). There is merely the record in Gen 49:31 stating that Rebekah was buried in the family grave at Machpelah, so it is very possible that Jacob never saw his mother alive again after having fled the family home to escape Esau's wrath and murderous intentions.

In addition, point 3 above highlights the power and veracity of Yahweh's Word in Gal 6:7: i.e. Yahweh is not mocked: what a man/woman sows, he/she will reap! And in regard to Jacob deceiving his father over the blessing, in those 20 years with Laban, Jacob certainly reaped what he had sown - and with a high interest rate!

It is also interesting to note that the Jacob who left Laban's house was a greatly changed and improved character from the Jacob who arrived there 20 years previously. Furthermore, not long after parting company with Laban, Jacob's name was changed by Yahweh from heel-catcher or supplanter, to Israel - Prince with El.

In much the same way as the southern kingdom of Judah was taken captive into the idolatrous nation of Babylon to drive idolatry out of Yahweh's people, so Jacob was guided to Laban the Great Deceiver in order to drive deceit out of him.

27:8-29 Notice Isaac does not give the blessing of Abraham – the land for an inheritance – at this time. One wonders whether he was being very careful as he was suspicious as to what was happening.

27:19  It is easy to form the view of Jacob that he was a deceitful man – but always his motivation was to receive the Abrahamic blessings – not material things. In this he contrasts markedly with Esau. All he seemed to want was things now.

27:34 Heb 7:17 teaches us that the tears of Esau were not tears of repentance. He was just sorrowful that he would not receive what, as firstborn, he would have expected. Even the starkness of what had happened did not move him to godly repentance.

KNOW YOUR CHILDREN

Isaac must have had quite an intimate relationship with his sons, Esau and Jacob. We see this when Jacob went in to deceive Isaac and steal the blessings that were about to be given to Esau.

Their time together is shown in that Esau knew the sort of food his father enjoyed and it seems they had shared it together on a number of occasions previously.

Jacob knew his sons by the feel of their hands. Yes, there would have been an obvious difference because Jacob was a smooth man while Esau was hairy, but even so it seems that Isaac was familiar with the feel of their hands.

He was also familiar with their individual smells. You have to get pretty up-close and personal for that! When Jacob put on Esau’s clothes, he prepared himself to go into Isaac’s tent smelling like Esau.

Jacob also had insight into the personalities of his sons, which is reflected in the blessings he thought he was giving to each of them.

The lesson here is for fathers. Isaac knew his sons well. He knew them intimately by touch, smell, sound, personally and by the taste of their cooking. He would also have known them by sight, but for the fact that he was blind.

We too should make sure we know our children with the same intimacy as Isaac did. You don’t have to go around sniffing them, but just be close enough to them and spend enough time with them get to know them really well.

v5. - The acknowledgement of our sin - and, it would appear, the declaration of it - brings about forgiveness. Ps.38:18, 51:3-5. Recognition of sin in ourselves is fundamental to our position in Christ 1John 1:8-10. Public confession of sin is also called for - at baptism Mark 1:5 - but also as an on-going policy Jas.5:16, Col.3:9. Now there's a thought.

v. 2 - Strong's gives the following meanings for the word here translated 'guile' - laxness, slackness, slackening, deceit, treachery. This word (r@miyah 07423) occurs only 15 times, and is only translated guile here. Here are all of them:
deceitful - Psa.78:57, 120:2, Hos.7:16, Mic.6:12
deceitfully - Job 13:7, Psa.52:2, Jer.48:10
deceit - Job 27:4, Psa.101:7
slothful - Prov.12:24,27
false - Psa.120:3
guile - here
idle - Prov.19:15
slack - Prov.10:4

David is 'the man [v1] whose sins have been forgiven after he had committed adultery with Bathsheba. Paul says [Romans 4:6-8] that we are blessed in the same way in that our sins can be forgiven also. Thus David's repentance and God's subsequent forgiveness forms a pattern of forgiveness to those who repent and are baptised.

Psalm 32:11 RSV: "Be glad in the Lord, and rejoice, O righteous, and shout for joy, all you upright in heart!".
The French Bible (Segond version) says: "Just/True (it's imperative) delight in the Lord (Hebrew Bible Yahweh) and be in liveliness! Push/Urge/ Exhort (2nd imperative) cries of joy, all you who are Loyal/Upright of heart!".
Imperatives give a sense of urgency, as an example of a child who is about to put its hand on a hot surface, the mother commands "stop" she hasn't time to say a full sentence: "Don't do that you'll get burned". The title: "Lord" in English language Bibles is often translated in the Hebrew language Bibles as: "Yahweh". Young's Bible concordance translates "Yahweh" as "he who shall be(come)". In the English sense one thinks of "Lord" as a title, whereas Yahweh has more meaning, and could it be, that it is a reference to the time when He will send His Son, Jesus Christ to redeem that which Adam lost? One dictionary in the French language says: "Straight" in the sense of not being bent, can it be implied, that one should not be double minded, James 4:8 says: "Draw near to God and he will draw near to you. Cleanse your hands, you sinners, and purify your hearts, you men of double mind.".

32:8 David is not suggesting that he is going to instruct God. Rather he has shifted his focus to his subjects and having learnt of God’s forgiveness wants to instruct his subjects about the same matter, by using his own personal experience. How often are we willing to lay bare our innermost embarrassments in order that our brethren and sisters are helped?

Psalm 32  In this Psalm we see the necessity to confess our sins to God in order to receive His forgiveness. David on this occasion is probably referring to his affair with Bathsheba.

Psa 32:7  God was David's hiding place, we must all hide in God, using Him as a cover to preserve us from our troubles. 

Sins are forgiven but there can be consequences.
David was forgiven his transgression with Bathsheba, but their child died (2Sam 12:22,23).  David sinned by numbering Israel and a plague ensued (2Sam 24:10-15).  Jacob deceived Isaac and was in turn deceived by Laban (see note on Gen. 27).  We will be forgiven our sins if we ask with a contrite heart.  However, we must be prepared to live with the consequences produced by those sins. 

GUILT
 
Guilt is a terrible thing.  To the natural mind guilt should have little effect on us.  We think it should be there to give us a brief reminder that we have done wrong, but once that twinge of emotion has passed, we should be able to forget all about it and carry on with life.  But it doesn't often work like that.
 
David, presumably after his sin with Bathsheba and his murder of Uriah, felt guilty.  Deep down inside he knew that what he had done was wrong but he would not admit it.  This is what David said about that period of time: "When I kept silent, my bones wasted away through my groaning all day long.  For day and night your hand was heavy upon me; my strength was sapped as in summer." (Psa 32:3-4)
 
I seems that David got sick.  He does not seem well at all.  His bones wasted away, he groaned all day long and his strength was sapped as if it were a sweltering hot day every day.  You or I would be off to the doctor if we had those symptoms.  Perhaps we have them.  Guilt can make us sick.  It can strip us of health, energy, enthusiasm and even love.  Feelings of guilt can come out in some very physical ways that we would not even think are related to the guilty feelings.  All the doctors or prescriptions in the world will not heal them.
 
There is only one thing to do.  Confess our sin to the LORD and ask for his forgiveness.  We must make our sin right with both God and with each other.  Let's make sure that guilt does not get the better of us, but that we get the better of it by removing sin from our lives.

v.2 - Here we have the basis of grace - that God will not impute our sins to us - for so are we blessed. Rom 5:13, 2Cor 5:19-21

David in this Psalm describes the blessings of his forgiveness, succeeding the pains of conviction, and from his experience relays instruction and exhortation to others.

Forgiveness is a real gift.  Sin is like a heavy weight on the shoulders.  But when that sin is forgiven, phew! what a relief! (Psa 32:1,2)

32:4   In speaking of God’s hand that was ‘heavy upon me’ David is saying that God was chastening him before he repented of his sin with Bathsheba. Isn’t it encouraging that our Father chastens us rather than leaves us to our own devices? He is seeking repentance so that he can forgive us. Chastening is not a vindictive punishment of a harsh God. Rather it is the behaviour of a concerned Father who is seeking to shower blessings on His children.

v4 God's hand can only be "heavy" on us if we have developed a relationship with Him, and if knowledge of His word, & of His love/grace have honed our consciences.

32:1-2 In speaking of ‘transgression’, ‘sin’ and ‘iniquity’ David reflects on the character of God – Exo 34:7 and the work of forgiveness in the Day of Atonement – Lev 16:21

In this Psalm we see that guilt is something that can have a terrible bearing on one's life. It is only the forgiveness which God has offered through His Son, and our Saviour Jesus that can heal the pain. Images of guilt assist us in the appreciation of having our sins forgiven.

32:3     The ‘roaring’ of this verse echoes David’s despair as voiced in Psa 22:1

A righteous person is not a perfect one.  A righteous person commits sin.  However, a righteous person is one who recognizes that they sin (either overtly or without realisation).  They are sorry for their sins (known and unknown) and seek forgiveness.  Yahweh is willing to forgive them (vs.1,2).  However many times a righteous person sins (and that will happen repeatedly), he or she can be forgiven, as long as the recognition and regret pertain (Prov 24:16).  Thus, a righteous person can be joyful in Yahweh for their release (v.11).

V.1 Maschil means giving instruction.  There are thirteen Psalms that are titled Maschil.  They are: 32,42,44,45,52-55,74,78,88,89,142.

V.2 Jesus is the only one to whom this verse really applies.  We can attain that status if we have our transgression forgiven and our sin covered (v.1).  This is possible through the sacrifice of Jesus, the only sinless man. 

Psa 32:1-2;Rom 4:3-8,23-25 - Psalm 32:1-2 is quoted in Romans 4:7-8 and from the additional verses in Romans 4 we can see that forgiveness of sin is connected to Jesus.

32:7 David had been hiding his sin hoping that no one would know. But now, having come to repentance, he sees God’s forgiveness as the place where his sins can be hidden, so to speak

There is no-one happier than a sinner who doesn't get their just deserts (1). As long as you're honest about your sin (2). If not, and you try to hide it, God just turns on the thumb screws till you can't stand it (3-4). But when you finally come out in the open and confess, He forgives it all (5). That's why everyone who understands God's way of working, prays to Him straight away (6). And rather than hiding from him like Adam and Eve, they hide with Him and are delivered (7). Let's accept this teaching, and not be stubborn with God when we sin, so He has to drag us to our knees to confess (9). That kind of attitude brings so much heartache. But those who trust that God will forgive, have so much joy in that forgiveness (10-11).

32:9       The exhortation to avoid being stubborn like the horse that needed to be bridled to make it work is picked up – James 3:3 – and presented to us as a warning.

32:10   The sorrowing of the wicked of which David speaks is echoed by his son Solomon in Prov 12:21

Some see similarities or connections between Psalm 32 and Psalm 51.

Psalm 32 is a "maschil" [ <4905> and means "instructive, a didactic poem, song or poem of contemplation"]; Psa 32:8 - "instruct" [Heb. "sakal" <7919> a word related to maschil and meaning "instruct, circumspect, wisely understand, to be prudent, prosper"].

Psa 32:1 - the most common Hebrew word for forgiven is "calach" <5545> but a less common word is used here for "forgiven" [Heb. "nasa" <5375> means "to lift, lift up, bear, carry (away), cast, forgive, lift (self) up, support, take, take away, marry"]; the word used for forgiven here reminds me of Christ's sacrifice for our sins.

Psa 32:1,2,5 - we can wipe our slate of sin clean by repenting to God, but we can't play a game with God by deliberately continuing to sin (Heb 10:26).

Psa 32:2;Isa 53:7,9;1Pet 2:22-23 - there was no deceit or guile in Christ.

Psa 32:3-4;Matt 8:16 - David suffered with illness, but Christ took our infirmities, and bare our sicknesses.

Psa 32:4,5,7 - at the end of each verse is "Selah" [ <5542> meaning "pause (as in a musical pause), to lift up, exalt"] for a total of 3 "Selahs".

Psa 32:5 - here we have three ways men break God's law: "transgression" [ Heb. "pesha" <6588> means "revolt, rebellion, to take away from"], "sin" [Heb. "chattaah" <2403> means "an offense (sometimes habitual sinfulness), and its penalty, occasion, sacrifice or expiation; an offender, punishment (of sin), purifying (purification for sin), sinner, sin offering"], "iniquity" [Heb. "avon" <5771> means "depravity, moral perversity"];  a Greek word for sin (used in Rom 6:12) "hamartia" [ <266> means "to miss the mark, to miss and wander from the path of righteousness and  honor, sin, offense, not doing that which ought to be done, to err, to go do wrong, be mistaken, a violation of the divine law in thought or act"}. 

Psa 32:6 - "everyone who is godly" (this indicates Gentiles as well as Jews)..."the floods of great waters they shall not come nigh unto him" (protection offered much like Noah and his family being hidden from the judgment of a wicked world).

Psa 32:7 - NIV "you are my hiding place...songs of deliverance" - could this have an application to the resurrection of Christ?

32:11     The gladness that David had and encouraged others to have was because – verses 32:1-2 – sins can be forgiven, even sins which could not be forgiven under the law of Moses.

Psalms 32:6 "For this shall every one that is godly pray unto thee in a time when thou mayest be found: surely in the floods of great waters they shall not come nigh unto him."
Perhaps this is a comment on the flood of Genesis. It's not hard to imagine songs of deliverance being sung on that boat, helping to remind the passengers that the waters encompassing them were in fact the means of their deliverance . Verse 7 is telling us that God Himself is an Ark of refuge, so that deliverance like that of Noah is available to us, no matter where we are or when, by prayer (v6) and trust (v10).
 

32:4       “Selah” is part of the original text. It means to value – an example of its use like this is to be seen I Job 28:16. Do we consider that God’s hand is chastening us or do we simply complain that things are not working out as we would like in our lives? 

Psa 32:5 David is seeking forgiveness from the Lord for his grievous sins in relation to Bathsheba and Uriah the Hittite (2Sam 11).  He acknowledged and confessed his breach in three parts 1^st sin, (offences) 2^nd iniquity, (perversity) 3^rd transgressions, (rebellion). 

The High Priest on the Day of Atonement the tenth day of the seventh month (Lev 23:27) laid his hands on the head of a live goat and confessed the iniquities (perversities) and transgressions (rebellions) in all their sins (offences) of Israel.  The goat was then released in the wilderness. On the confession of the High Priest, God in His mercy cleansed Israel in one day (Lev 16:30). 

David’s prayer was similar to the national confession expressed by the High Priest on the Day of Atonement.  David’s sin, like the Israel’s, was forgiven immediately (2Sam 12:13). David acknowledges this forgiveness Psa 32:5 “…thou forgavest the iniquity of my sin.)  Also see, Psa 51:2-3). 

 When John (1John 1:9) says “If we confess our sins” our High Priest Jesus can “cleanse from all unrighteousness” (i.e, our iniquities and transgressions) we are reminded of this link with the cleansing work of the High Priest on the Day of Atonement and the prayer of David. How great is the mercy of the Lord if we confess our sins and seek a Godly repentance.

32:9    In speaking of the mule David is speaking of how he had been when God’s chastening hand was on him –  32:3 – when he kept silence.

32:6       David sees himself as “godly” because he has repented and so when we see this idea in 2Cor 7:9 we appreciate what Paul is saying to the believers in Corinth.

32         The word “Maschil” in the title of the Psalm means “instruction”. David is using, under inspiration, his reaction to God’s forgiveness over his sin with Bathsheba as a way to instruct us about God’s mercy to repentant sinners.

32:10  When David committed adultery with Bathsheba and his fellowship with God was marred he certainly suffered “sorrows”. Doubtless he thought of himself as “wicked” however when he had experienced God’s forgiveness for that sin he recognised that despite his sorrow God was a gracious and merciful God.

32:3   “when I kept silence” is David speaking of when he knew he had sinned but was unwilling to acknowledge what he had done.

  32:8 in saying he is going to “instruct” we see the significance of the title. The Psalm is to instruct as to how one should behave properly before God. That is one should repent of ones sins and seek forgiveness.

Psa 32:1-7 - David's recount:

VS 2,5 - only those honest with God and who confess and repent will be pardoned (a number of faithful patriarchs used deceit in moments of weakness).

V5 - Psalm 32 is a penitential Psalm with other penitential Psalms being 6,25,38,51,102,130, and 143.

V5 - "confess<3034>", "forgavest<5375>".

V7- "compass me about<5437>".

Perhaps this Psalm is "David<1732> " repenting due to his sin with "Bathsheba<1339>" who is also called "Bath-shua<1340>" (1Chron 3:5) and the murdering of "Uriah<223>";  so we have the beloved of God (David), extinguishing the light of God (Uriah), despising an oath of fidelity to God (Bathsheba), in his lust to acquire something considered to be or related to prosperity (Bath-shua).

Psa 32:8-9 - Yahweh's answer:

VS 8-9 - be teachable; don't be like those of no understanding (Hos 4:6).

Psa 32:10-11 - David's joyful response:

VS 10-11 - be trusting, righteous, upright in heart, and "mercy<2617>" "shall compass him about<5437>".

32:5 David voices exactly how our Father works. He is waiting for repentance in order that He can forgive. Pride often gets in the way of repentance but we have to rid ourselves of pride in order to repent and receive forgiveness.

32:2 Having repented after committing adultery with Bathsheba David was told “the Lord hath put away thy sin” (2Sam 12:13). Psalm 32 was written as a consequence of that forgiveness.

So “Blessed is the man unto whom the Lord imputeth not iniquity” (32:2) is a specific response from David to the forgiveness he received.

However the blessing can be taken as being available to us also for, writing to the Romans, and quoting the Psalm, we read “blessed are they whose iniquities are forgiven” (Rom 3:7)

In generalising from David’s experience our heavenly Father is encouraging us to appreciate the magnitude of His forgiveness that is available to the repentant sinner.

32:3There are times when we know we have done wrong but behave as if God has not seen our actions or read our thoughts. If we have an active conscience then we will be troubled by the fact that we have not confessed. The worrying thing is that we might have become so used to our wrongdoing that it does not prick our consciences.

32:10-11 Notice the contrast “sorrows” and “glad”. These are the two circumstances that David found himself in after committing adultery with Bathsheba and after he had sought forgiveness from God. He had been sorrowful because he was a godly man and because he was a godly man he had sought for forgiveness bringing gladness into his heart because his fellowship with his God had been restored.

v2. - the word for shine (lampo) here is a rarely used one in scripture. It's usage on only 6 occasions is quite instructive. Twice in Matt.5:15,16. It is the light that shines from the candlestick - 'giveth light' in v. 15 and 'shine' in v. 16 - and we learn that we, like the candlestick, must shine, that those around might see. We shine using the light from Jesus face - the very shining that was experienced first hand by these disciples on the mount - 2Cor.4:6. The same is the power and glory of God - see the use of the word in Acts 12:7. The last use of the word is in Luke 17:24. It is the light that we look and hope for avidly - the light that 'every eye shall see'.

:22 Here we have a geographical comment about where Jesus and the disciples were. We learn that they were in Galilee until 19:1 for we are there informed that they left Galilee.

:17 In calling the people a 'faithless and perverse generation' Jesus is quoting Moses' comment to Israel at the end of the wilderness journey (Deuteronomy 32:5)

17:1 Peter James and John are singled out for special treatment on a number of occasions  Luke 8:51, Mark 13:3, Matt 26:37

:19-20 - we are all limited by our unbelief.  Belief - faith - is everything to God.  This is the essence of our salvation - Heb 11:6 - Let us be sure that we pray to God to help us in our unbelief that by His grace we might be able to give Him glory for evermore.

Matt 17:24-27  It is interesting to note that it was only Matthew of the gospel writers ( the tax collector) that recorded this incident of the tribute money. In his mind it was important enough to record, while with the others it would not have had the same meaning or importance. 

In the vision of the transfiguration, Moses and Elijah are seen together with Jesus. Is not this vision showing Peter, James and John that Moses (the Law) and the Elijah (Prophets) have qualified Jesus as the Messiah? (Luke 16:31). Consistent with this statement, Peter, James, and John were told not to talk of this vision until Jesus had risen (Matt 17:9).

Why were Peter, James and John selected to see this vision (and to be present with Christ on other occasions)?

Peter was the most prominent of the twelve apostles, and early ecclesial leader; James was the first of the apostles to be martyred; and John was the last remaining apostle. Is this information significant?

:1 - It seems that there are 3 types of people that will be in the Kingdom, as indicated in v. 1:

Peter - preaches(teacher)
James - loses life for gospel
John - caregiver(took care of Mary)

:4 - Peter may have, without thinking, put Jesus as equal with Moses and Elijah; also he called him Rabbi(see Mark) "not knowing what he had said" (see Luke); he gave Jesus the status of a mere disciple and commentator on the Law and the Prophets. Thus the declaration by God in v.5 - "This is my beloved Son, in whom I am well pleased; hear ye him"

:10 - Elijah must first come - Why are the scribes quoting Malachi 4?
The scribes were stating that Elijah must come before the Messiah is manifested; but they assert that since Elijah never yet came, Jesus cannot be the Messiah.

v.4 - The word for tabernacle <4633> is used of all sorts of aspects of God's dwelling with mankind throughout the New Testament:

The tabernacle in the wilderness (Acts 7:44, Heb 8:5, 9:2,6,8,21, 13:11)
The temple/tabernacle of the time of David (Acts 15:6)
The true tabernacle of the better covenant (Heb 8:2, 9:11)
The Most Holy Place (Heb 9:3)
Temporary dwelling places (Heb 11:9)
God dwelling with men (Rev 21:3)

17:1    This chapter should be seen as following on from the previous chapter. The transfiguration is what Jesus was talking about in Matt 16:28.

Jesus was extremely fair and straightforward with His disciples.  He warned them how He must be killed, but would rise again the third day (Matt 17:22,23). He did not want them to think, like some of the people did, that He was going to be king straightaway.  They were “exceeding sorry”, but still stayed with Him.

I agree with Peter Forbes about chapter 17 continuing the end of Matt 16:27-28 - perhaps the some (Peter, James, and John?) standing there who will not taste death till they see the Son of Man coming in his kingdom refers to those three seeing the transfiguration of 17:1,2,3,5 which appears to be almost a preview of Christ's coming to earth to establish the kingdom. Thus the three had a glimpse/preview before their deaths of the kingdom. This would have encouraged these three (and other's they later told) for the challenges that lied ahead and perhaps it even encouraged Christ for his coming ordeal.

17:2 The high mountain was probably Mount Tabor as Jesus had been in Caesarea Philippi recently _ Matt 16:13.

The transfiguration was a glimpse of the Kingdom of God as seen by 7 beings: God, the Lord Jesus Christ, Moses, Elijah, Peter, James and John, after six days (hence the 7th day). 7 is the number of perfection.

In Rom 3:21 maybe Paul is referring to this occasion:

"righteousness of God without the law is manifested" - CHRIST

"being witnessed by the law" - MOSES, "and the prophets" - ELIJAH

17:5  The phrase ‘in whom I am well pleased’ is a quotation from Isa 42:1 confirming that Isaiah is speaking of Jesus.

The LORD is the King of heaven (Dan 4:37).  He is sovereign: the Most High is sovereign over the kingdoms of men and gives them to anyone he wishes (Dan 4:25).  Jesus is His Son and king of Israel (John 1:49).  As such, He should not have had to pay taxes (vs.25,26).  However, Jesus instructed Peter to pay tax (v.27).  He will claim His throne when He returns to earth.  Following His example, we pay taxes and obey all civic laws that do not conflict with Christ's commands.  We are biding our time until the Kingdom.

17:2 The shining of Jesus’ face echoes that of Moses – Exo 34:29.

If you were introducing your son, a prince, to his future subjects, and you only had one thing to say, what would it be? Look after him? Respect him? Stick with him? Serve him?

God said one thing about Jesus on the Mountain, and it was "listen to him!". How strange.

But God has a long memory, and He was merely carrying on a conversation He had with His people centuries before. At mount Sinai God wanted to teach them about Himself so that they could be His people. But it all went wrong. They were so afraid of God they cried out: "let not God speak with us, lest we die!". In effect they were saying: "God is so vindictive, and we are so sinful, that He's bound to kill us as soon as look at us!".

The only solution to this deplorable situation was to provide someone who could tell them everything God wanted them to hear, yet in a non threatening way. God needed to show that He was really a loving, caring, gracious Father rather than some angry vindictive despot. He also needed to show them that forgiveness and mercy were always available. Only then would He be able to get His original message across. In Exo 20:19 Israel asked for Moses to speak to them instead of God, and in granting their request God said...

( Exo 19:5-9 > Exo 20:18-21 > Deut 18:15-19 > Matt 17:5 > Heb 1:1-3 > 12:18-25 )

17:15  If Israel were faithful ‘fire’ and ‘water’ would not be a threat to them – Isa 43:2. So this child represents Israel who, because they are astray from God, were unable to experience the promise that Isaiah gave.

17:1The use of ‘high mountain’ echoes Matt 4:8 which records the temptations of Jesus. Here is the contrast.  In chapter 4 the temptation was to take the kingdom for himself. Here Jesus saw what God had to offer.

17:6-8 The disciples’ reaction is understandable. Jesus’ response is typical of him. He sees a need that the disciples have and meets it though he has just been contemplating his death – Luke 9:31

17:1-4  The disciples were eyewitnesses of the transfiguration. However Peter  -2Pet 1:16-19 –says that the testimony of the Scripture is even more reliable than that which he saw with his own eyes.

17:10  The question asked by the disciples comes after Jesus says that he is going to die and rise from the dead. So it seems that their questioning comes about because Elias was present at the transfiguration before Jesus died. 

17:9     We might debate whether Moses and Elijah were actually present or not and if so how that happened. However Jesus makes it clear. What Peter and John saw was a “vision". There are plenty of examples of visions in Scripture which read as if they are so real that the persons involved took what happened as an actual event.

17:13   In verse :10 the disciples had asked a question. Jesus’ answer helps them to appreciate that whilst Elias is still to come John fulfilled an element of the prophecy about the coming of Elias.

17:5   The voice that the disciples heard saying “hear him” is drawing attention to God’s promise to give them a prophet like unto Moses –Deut 18:15.

17:5   Hearing a voice out of the cloud is like the time when the law was given at Sinai – Exo 19:16

17:20 of course the “nothing” has to be qualified. The prayer must be according to His will – 1John 5:14

17:10-13 this is one of the rare occasions when, on hearing Jesus speak to them the disciples, we are told, understood …”

Matt 16:13;Matt 17:1 - the high mountain was possibly Mount Hermon which was near Caesarea Philippi, or perhaps Mount Tabor which was to the south.

Matt 17:1 - "Peter<4074>" refers to a piece of rock, or a rock or a stone.

Matt 17:1,5 - "after six days", Exo 24:15-18 the cloud covered the mountain and on the seventh day the Lord spoke just as on the seventh millennial day Christ is to return with the kingdom of God on earth; both Exodus 24:18 and Matt 4:8 mention 40 days where the people of Israel and Christ were tried and tested.

Matt 17:2 - Christ's face shone as did Moses', Steven's, the righteous, and the wise, and bright raiment (Rev 1:16;Exo 34:29-35;Acts 6:15;Matt 13:43;Dan 12:3;Rev 19:7-8).

Matt 17:3-4 - three tabernacles - one for Christ the Son of the living God, one for Moses who was a type of Christ and represented the law, and one for Elijah who was a type of Christ and a prophet who prepares the way.

Matt 17:9 - "vision<3705>" was this merely a vision, or was time temporarily altered so that the future was viewed, or did this actually happen? (1Sam 28:11-14;Acts 8:39;John 3:13).

Matt 16:21;Matt 17:9,12,22-23 - Jesus preparing the disciples for his sacrifice and resurrection.

Matt 17:10-13 - Elijah referring to John the Baptist.

Matt 17:11 - an Elijah prophet in the last days it seems will come to "restore<600>" all things preparing the way for the return of Christ.

Matt 17:14-21 - the boy and father are a figure of afflicted Israel in desperate need of spiritual regeneration (VS15-16 refers to the boy who has seizures falling in water and fire, and in Isa 43:1-2  there is mention of God protecting Israel through their trials of water and fire; Mark 9:24;Matt 17:17 refers to the father a type of Israel showing the need for more faith though God in His mercy accepts even partial faith); Matt 17:18 indicates that Israel, and faithful followers of Christ will be healed; Matt 17:16,19 the disciples perhaps represent the last days ecclesia/church making futile efforts toward the kingdom of God; Matt 17:20 lack of faith was the cause of failure on the part of the disciples but also the father who had faith but needed more. Mark 9:14,16 the scribes, powerless to heal, perhaps represent for the useless perversions of the gospel in modern times , or maybe the futilities of the Jewish orthodoxy. Mark 9:25-27 Jesus comes again when his people are given up for dead and there is a restoration. Matt 17:21 "this kind" could be referring to sin which can be cured by "prayer and fasting".

Matt 17:24-27 - Jesus, the Son of God, didn't have to pay the temple tax (Exo 30:11-16), but he chose to pay the full price and also pay for others; the fish reminds me of the sign of Jonah (Matt 16:4;Matt 17:22-23) and the fish, an early Christian symbol, died in the process of yielding up the atonement price as did Jesus.

Matt.17:24 - "Capernaum<2584> means village of comfort".

Matt.17:27 - "offend<4624>".

17:2   Peter – 2Pet 1:16 – explains that Jesus’ shining face was his “majesty”. The fact his face shone was a demonstration of what Jesus’ status will be in the kingdom when he returns.

17:14-18 We should conclude that the disciples had already performed miracles – otherwise the man would not have asked them to heal his son. They could not, clearly through lack of faith on this occasion. Maybe it was “of God” so that Jesus could show that he was God’s representative in healing one who fell in the fire and water – see Isa 43:2. Jesus, as God’s representative, saved from water and fire as God promised. An indication that he was Messiah.

17:11 the force of “restore all things” should not be missed. When Jesus speaks of restoring all things he is saying that something that had already existed was going to be re-instituted. That which was to be restored was the kingdom of God which had existed in the days of the mortal kings of Israel. But Jesus is looking to a kingdom with a different type of king – one that was going to live forever because he had been raised forms the dead.

17:14 We have to conclude that the healing took place in the morning after Jesus, Peter, James sand John had spent the previous night up the mountain.