Comments for January 16

28 v.12 - The word translated 'ladder' here is cullam. It only occurs here but comes from the root calal, which occurs in 10 verses in scripture. If we observe the context of some of these 10, we gain an insight into the idea portrayed by the ladder in the dream. Ps.68:4(extol) Prov.4:7-9(exalt) 15:9(plain) Isa.57:13-16(cast ye up [both times] - also 62:10)

29 v.9 - There are other references to female shepherds: Exo.2:16, Song 1:7,8

ch 28:8 The way that Esau behaved when he realised that the daughters of Canaan would not provide a suitable wives for Jacob gives us another insight into Esau's mind. He clearly took account of Isaac's preference in avoiding the daughters of the land of Canaan. However he did not understand why - hence he went to take a wife from the daughters of Ishmael. Clearly a man who wished to please his father - but did not understand how to do it.

ch 29 - Jacob had practised deceit in his life already. In meeting Laban the tables were turned. Now Jacob was the one who was deceived. In taking Jacob 'home' to find a wife the Lord also used circumstances and people there to mould his character as well - though Jacob probably thought he was simply getting a wife. Likewise the Father works in our life using people and circumstances to mould our characters. We should be alert to the signs.

CLOSE TO GOD

I wonder if Jacob felt particularly "spiritual" as he lay down to sleep at Bethel with his head on a rock. He was running for his life from his angry brother. He had deceived Esau twice by taking his birthright and blessing. If I was Jacob, I would not have felt particularly close to God. I would have felt alone, scared and maybe even rejected. But it was at this low point in his life that Jacob found himself in the presence of God. As he slept the LORD appeared to Jacob to confirm the promises he had given to Abraham and Isaac and to reassure Jacob that God would be with him. "I am with you wherever you go, and I will bring you back to this land. I will not leave you until I have done what I promised you."

There may be times in our lives when things are going well that we think we are close to God, but really it is when we are alone, scared, running or rejected that we are often most close to God, and our God is close to us. It is when God strips us of all we put our faith in and brings us to our knees before him that we really learn that he will never leave us and that he is with us all the way.

So let us put our confidence in the LORD and go on in the strength of his promise.

28:3 In speaking of 'God Almighty' we see a title which is rare in Scripture It is only found in Gen 17:1, Here , Gen 35:11, Gen 48:3

29:30-31 In saying that Leah was hated because Jacob loved Rachel more than he loved Leah provides an explanation of 'Jacob have I loved but Esau have I hated' (Malachi 1:2-3)

28:14 The promise that the seed would ‘spread abroad’ is quoted (Isa 54:3) to speak of the nation. Notice the RV margin in Gen 28:14 has ‘break forth’ as in Isaiah.

29:30 We have seen there was favouritism in Jacobs family. Now he manifests it towards his two wives. Just as it caused problems at home for him it will cause problems for him in his own family. Surely we should be learning from these lives.

The blessing "of Abraham" v4 was only given by Isaac to Jacob when he was certain who he was.

Gen 28:6-9  These four verses certainly show us the true characters of both Esau and of Jacob. 

Jacob was deceived by Laban over the very same issue that Jacob deceived Isaac (Gen 29:25,26).
 
The title God Almighty is used here (28:3).  It is found in other passages, but also appears elsewhere as Almighty God or just Almighty. In Hebrew, the word for Almighty is shaddai and the word shad means breast. And so, this could mean a reference to God as a mighty protector as He shelters His own under His wing (close to His breast).
Consider the following passages: Psa 57:1, Psa 61:4, Psa 91:4, Matt 23:37.

Gen 29:1 - The people of the East is most likely a reference to the children  of Ammon (Hos 12:12, Eze 25:4), into the country of Syria.

28:9 - So often we react out of sheer jealousy.  May the action of this in others make us look closely at ourselves and curb out human desires.

28:12 - perhaps this ladder/stairway is Christ John 1:51. Gen 28:18-19 - "stone" Heb. "eben" (68) means "a stone, to build, weight", etc. and it comes from a root word meaning "to obtain children" (we hope to be Christ's children upon his return). "pillar" Heb. "matstsebah" (4676) means "a memorial stone, something stationed, a column, pillar, image", etc. (Christ is the rock upon which our faith is based and we remember him and his sacrifice from which he came out from the sealed stone alive and giving us hope of a similar resurrection upon his return). "Oil" Heb. "shemen" (8081) means "anointing, fruitful, oil, grease, liquid (as from an olive, often perfumed), richness", etc. "Luz" according to Smith's Bible Dictionary means "Almond tree" (the almond tree was the first to blossom in the Spring and possibly is a symbol of the resurrection and/or an echo of the cross). "Bethel" according to the NIV means "House of God".

29:2-7 - perhaps a suggestion the (perhaps 3 referring to Christ's sacrifice and death of 3 days, 3 perhaps referring to the seed as mentioned being created on the 3rd day, or the divine perfection in the kingdom age) flocks are watered by Christ after the stone is removed though it is not time for them to be gathered yet for the kingdom on earth when Christ returns.

28:11 The sun set and did not rise again until Gen 32:21. Of course the events recorded between these two points occupy more than one night. However they make up a coherent whole part of Jacob.

29:4-15 Even though Jacob meeting Rachel was clearly providential it did not mean that there would be no problems. The mention of Laban introduces a name which will spell trouble and trials for Jacob. We must appreciate that God’s providential hand does not shield us from difficulties. Indeed often it creates situations for us to deal with that our characters might be developed

Esau felt cheated out of his birthright and his father's blessing by Jacob (27:36).   He was angry and vowed vengeance (27:41).  The enmity between the seed of Jacob (Israel) and the seed of Esau (Edom) would continue right into the time of Christ.  Jacob, dutifully, obeyed his parents in the matter of selecting wives (28:6,7).  Esau, now feeling rejected, turned spiteful and deliberately sought out women who displeased his father (28:8,9).  This lack of respect not only displeased Isaac but also Yahweh.  The actions of Jacob and Esau, which confirmed their characters, were in Yahweh's fore-knowledge (Rom 9:13).

Gen 29 The record is very plain that Jacob was very excited about going to the  house of his mother's brother (Gen 29:10). Yet Jacob's experience was to tell him that all that was good in Rebekah did not come from Syria.

Matt 16:1-7 - The Lesson of the Little Child

Key words to highlight this lesson are: "Converted", "Humble himself", "Receive one", "Receive me"

28:17 Jacob puts the emphasis here on the geographical location. Although the land is important, as part of the inheritance of Abraham & his descendants, what is more important is that, by His grace God has chosen to be with Jacob. v15 "I am with you....I will not leave you.." And Jacob has to learn by what he will experience, the truth of Isa 57:15,& 66:1

28:15 The promise ‘I will not leave thee’ echoes throughout Scripture as a wonderful comforting promise from God ending as a promise that we can take hold of – Heb 13:5

28:22   In promising to give a tenth Jacob is emulating his grandfather Abraham who gave a tenth ‘of all he had’ to Melchisedec Gen 14:20– both events pre dating the law of Moses but showing that already the concept of paying tithes was in force. Probably instituted by God to the faithful and formalised in the law of Moses.

Jacob named the place, where he experienced his amazing dream, Bethel (House of God) (28:19).  Bethel had been mentioned earlier with regard to Abram (12:8; 13:3).  However, since Jacob named the place, the geographical reference relating to Abram must have been made in hindsight.  Joshua seems to distinguish Bethel from Luz (Josh 16:2).  Probably the actual town was called Luz while the place of Jacob's dream occurred outside (but in the vicinity of) the town.

29:7-8 Water was a very precious commodity in those areas. There was no piped water, the flocks were watered from wells. The simple comment ‘till they roll the stone away’ indicates that this well was not a public place where water could be obtained. It was controlled by others who doubtless charged for the water drawn.

Things had gone wrong for Esau in not receiving Isaac's blessing for the firstborn. How did he react? He took to himself a third wife who would not have been to his father's liking. He took it out on his father. There is a simple warning for us in this - when things go "wrong" in our lives we need to be careful that we do not take it out on other people. Usually those at most risk are those closest to us.

First Principles>Kingdom of God>Existed in the past
3. Jacob's name was changed to Israel Gen 28:13-14 Gen 32:24-32
Go to Gen 12:1-5 for more about First Principles>Kingdom of God>Existed in the past

Gen 28:15 - this forms the basis of all the prophecies relating to the restoration of the Jewish people and the blessing of all nations through the promised seed (V.14).

29:15 Jacob, the deceiver, now meets a man who is even better at deceit! Laban presumes that Jacob would work for him and so offers him wages rather than simply offering hospitality.

I AM WITH YOU

On his first night away from home as he fled from the wrath of his brother Esau, Jacob had a vision from God. From heaven the LORD re-stated the promises that had been given to Abraham and Isaac, passing them on to Jacob. He then gave Jacob a very specific and personal promise, saying, "I am with you and will watch over you wherever you go, and I will bring you back to this land. I will not leave you until I have done what I have promised you." (Gen 28:15)

God had a plan and had made promises he wanted fulfilled in Jacob's life. In order to achieve his plans, God was able to say that he would be with Jacob and watch over him until those promises would be fulfilled. This reminds me a lot of the promise God has made to us. The writer to the Hebrews reminds us of it, saying, "God has said, 'Never will I leave you; never will I forsake you.'" (Hebrews 13 v 5) And in Romans we learn that nothing "will be able to separate us from the love of God that is in Christ Jesus our Lord." (Rom 8:38-39)

Just as God was with Jacob, so he is with us. Let us live in confidence, knowing God is with us and that nothing can happen to us without his approval.

29:1-4 So Jacob goes to find a wife.  We might think a bit like looking for a needle in a haystack.  However Jacob went out clearly believing that God would fulfil His purpose,.  How often do we allow improbabilities or  perceived difficulties to get in the way of making  decisions that humanly speaking seem incapable of bearing fruit?

28:14  The promise that Jacob’s seed would “break forth” is used by the prophet after the exile – Zech 1:17 – as an encouragement that God’s ancient promises will be fulfilled.

Gen 28:20-22;35:22-26;42:36;43:1-3,6,12-14 - Benjamin would be the tithe of the sons Jacob believed were left, and this relates to the tithe of Gen.28:22. This is about trusting in God while in adversity. Jacob gets all his sons back as God stayed with him (Gen 28:13-15) and rewarded his faith. Similarly, God will never leave or forsake faithful believers (Heb 13:5-6), nor did he leave or forsake his son, not even in death (Psa 22:1,22-31).

Much of the above gleaned from a talk given at Moorestown, NJ, USA, Dec. 30, 2012, by Jay Mayock, Jr.

28:5   The way in which Jacob was ‘sent away’ to avoid the wrath of Esau and that he was sent to his father’s home country seems so natural. However it was the way in which God ensured that His promises were fulfilled and Jacob learnt about his own deceitfulness by having to deal with deceitful Laban.  Maybe there are times in our lives when we are confronted with difficult circumstances which force us to address some of our own personal characteristics.

Gen 28:20-22.

Jacob said in these verses, "If God will be with me....then shall the LORD be my God....." Does this imply that if God was not with Jacob, then Jacob would not acknowledge Him as the true God, the stone pillar would not be God's house, and he (Jacob) would not give him a tenth (v. 22)? If that's not the idea, then what might Jacob have meant here?

It's likely here that there is a problem in the translation. I'm going to write out what Jacob says using the R.V. margin in the last part of v. 21 & the first part of v. 22.

And Jacob vowed a vow, saying, "If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raimant to put on, so that I come again to my father's house in peace, and the LORD will be my God, then this stone, which I have set up for a pillar, shall be God's house: and of all that thou shalt give me, I will surely give the tenth unto thee."

This rendering puts Jacob in a better light, and the context seems to support it since there's no indication that God is not pleased with what Jacob is vowing to do.

One other point - sometimes in the Bible the word "if" (as here in v. 20 - "If God will be with me") has the following meaning - "on the basis of the fact that..." rather then there being a condition to what follows. Here's a good example of that usage.

Rom. 8:31 - "If God be for us, who can be against us?"

In what Paul says in his following statements (Rom 8:32-39), was there any doubt in his mind that God was always with them? So here the meaning has to be - on the basis of the fact that God is always for us, then should we fear what man might attempt to do to us? By no means!!

29:31 Rachel was the third wife of the patriarchs that was barren. Sarai –Gen 11:30 and Rebekah – Gen 25:21 – were barren also. Isn’t this interesting as Abraham was told that his seed would be a multitude. The barrenness of the three woman highlighted that the fulfilment of the promises would not be through mans pans and activity but rather by God who opened the wombs of these women.

Does it matter whom we marry?

It's easy to think of these stories in Genesis as being about familiar Bible characters, and not see the underlying reason for what is being said. If the lives of Abraham, Isaac and Jacob were recorded for general spiritual teaching and motivation, whole books could be filled about them quite easily - but this is not what we see. We see concise specific detail - because God wishes to make specific and vitally important points for us to listen to. With that in mind let's look at the specific point being made in Chapter 28. Notice what is going on as we pick up the story:

"And God Almighty bless thee, and make thee fruitful, and multiply thee, that thou mayest be a multitude of people;
And give thee the blessing of Abraham, to thee, and to thy seed with thee; that thou mayest inherit the land wherein thou art a stranger, which God gave unto Abraham."
Gen 28:3-4
 

Isaac is blessing Jacob a second time (remember the story of how Jacob tricked Isaac into giving him the first blessing? ) and this time he is handing over the Promises that God gave to Abraham. The wording is interesting and shows where Isaac's concerns lie:

"And God Almighty bless thee, and make thee fruitful, and multiply thee, that thou mayest be a multitude of people; And give thee the blessing of Abraham, to thee, and to thy seed with thee; that thou mayest inherit the land wherein thou art a stranger, which God gave unto Abraham."

That's four times in one sentence that Isaac mentions Jacob's descendants - but Jacob he isn't married and doesn't have children! We can see that Isaac's mind is fully focused on passing the promises on, not just to one, but many generations after. So why did he say this to Jacob? Why had he not passed these promises on to Esau, who did have wives and may have been well on the way to having a large family of his own? Esau wondered the same thing:

"When Esau saw that Isaac had blessed Jacob, and sent him away to Padan-aram, to take him a wife from thence; and that as he blessed him he gave him a charge, saying, Thou shalt not take a wife of the daughters of Canaan; And that Jacob obeyed his father and his mother,"
Gen 28:6-7

The implication of these verses are that Esau had not obeyed his father, and that he had taken wives from the daughters of Canaan, as is implied in v8-9 and spelled out in Gen 27:46.

"And Rebekah said to Isaac, 'I am weary of my life because of the daughters of Heth: if Jacob take a wife of the daughters of Heth, such as these which are of the daughters of the land, what good shall my life do me?' "

Clearly the 'daughters of the land' were not suitable to be the mothers of those who would inherit the promises. The challenge facing Isaac and Rebekah was to find a wife for Jacob who would not be contaminated with the abominable idolatry of the Canaanites, and had the upbringing to at least be open to learning the truth about God, if she hadn't done so already. Hence we begin the chapter with Isaac's strongly worded commission:

"And Isaac called Jacob, and blessed him, and charged him, and said unto him, Thou shalt not take a wife of the daughters of Canaan. Arise, go to Padan-aram, to the house of Bethuel thy mother's father; and take thee a wife from thence of the daughters of Laban thy mother's brother."
Gen 28:1-2
 

So we can see the main point, in fact, the only point being specifically made by the chapter, is that those who inherit the promises can not enter into marriage with those who do not have the potential to share that same focus on those promises. Esau demonstrated the attitude of one who didn't care about this, but Jacob "obeyed". As a result we find God visiting Jacob and confirming those promises to him personally, and not only that, but especially emphasising his descendants:

"And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south: and in thee and in thy seed shall all the families of the earth be blessed."
Gen 28:14

So can you see how the sole focus of these chapters is on marriage, and how to choose a partner? Do you think sometimes we allow ourselves to be tricked into thinking the Bible is about more 'spiritual' or ethereal things than the practical realities of life? Have we personally made a Bible study of what God thinks of marriage so that we can be sure to follow Jacob's example and avoid Esau's? Perhaps we're already married so we don't feel this is any longer relevant to us -- but in that case, take a look at Isaac and Rebekah and see how relevant to them this felt. Rebekah's life was being made a misery by the Godless attitude of her daughter's in-law. Do you think maybe she wished she had been more forthright with Esau about what we have discussed today?
 

29:14   The promise relating to the seed of Jacob possessing the four points of the compass is seen as having a fulfilment – Isa 43:5-6 – when the prophet speaks of the regathering of Israel.

When Jesus – Luke 12:39 – speaks of the coming of people from the four points of the compass he is saying that the promise to Jacob here recorded will be fulfilled.

Brother Peters comments are most interesting concerning the ladder in Gen 28:12 giving the idea to extol. Christ picks the theme of the ladder up again in John 3:13 when speaking to Nicodemus, telling him that though Christ is stood on the earth his thinking is heavenly which is how he glorified (extolled)? his father.

Jacob and Nicodemus and of course us are being told that in order to recieve salavation we must glorify God, and in order for for to glorify or manifest him then we must put our minds to heavenly things.

28:1   The way in which Esau’s hatred for Jacob was used to obtain a wife for Jacob was a mixture of deceit and expediency. Whilst it was clear that a wife form the inhabitants of the land was not  good for Jacob the way the plan was conceived contrasted markedly with Abraham and Sarah’s concern  about finding a wife for Isaac – Gen 24:3-6. There was no ulterior motive with Abraham which contrasted with that of Isaac and Rebekah. As time rolls on their plan turns out to give Jacob real problems. We should be careful always to ensure that we do things in the correct way for the right reasons.

Gen 28:21

“So that I come again to my father’s house in peace; then shall Yahweh be my Elohim (God).
The word, “peace” – “shalom,” conjures up this picture of passivity, absence of civil disturbances, or hostilities, freedom from internal and external strife. However, the Hebrew word shalom is a lot broader in its usage. The general meaning behind the root sh-l-m is of completion and fulfillment—of entering into a state of wholeness and unity, a restored relationship. The idea of shalom is wholeness and harmony in relationship to Yahweh. Shalom is the deepest desire and the need of being one with Him.
Shalom is also a word used to express our well-being. In Strong's Concordance, Peace # <7965>, shalom, signifies “safe, well, healthy, happy, welfare, health, prosperity, peace, safe, whole…” It is a sense of well-being and harmony both within and without – completeness, soundness, tranquility. The root meaning of shalom is to be whole, or sound. Shalom speaks of holistic {“holy”} health. We need Yahweh’s shalom and He desires to give it to us; it is the way things ought to be between Him and us. Indeed, shalom is a large, embracing word for the good that comes to the ones Yahweh favours.
Yahweh -shalom alone is the source of this peace (cf. Judg 6:24). Yahweh of peace and the peace of Yahweh sanctifies the children of Yahweh - both Israelites and Gentiles adopted into the commonwealth of Israel (1Thess 5:23 cp. Rom 2:9,10).Yahweh established a covenant of peace and this was sealed in His name (cf. Num 6:24-27). Perfect peace was maintained so long as they maintained a right relationship with Yahweh (cf. Isa 26:3; 2Thess 3:16).
Jacob’s journey illustrates the multiple meanings of this one word, shalom. Jacob travelled alone from Beer-sheba in Canaan to Padan-aram (Haran) in Mesopotamia approximately 450 miles, or 724 km to the house of an uncle he never met, but Yahweh was with him and he arrived safely. Jacob returned to the Promised Land with his whole family, and he returned to a restored relationship in peace and in prosperity as Yahweh promised (Gen 28:15).

28:1   Isaac’s charge not to take a wife of the daughters of Canaan shows the importance of the decision to marry. The women of Canaan were close at hand and, one might have thought, as there were many of them one could make a good choice. Isaac’s point is that none of them were suitable. This was even though Isaac knew none of them. Their background rendered them unsuitable. If only we could have such a focus in our lives.

PART OF THE FAMILY (v.10-15)

The wonderful covenant that God gave to Abraham & Isaac was offered to Jacob as well. But it was not enough just to be a grandson of Abraham, Jacob had to learn through the "school of hard knocks", that he also needed to establish his own personal relationship with God. (Not to rely on his own wits to get the promises) Likewise each of us needs to establish our own relationship with God. It is not enough to just be a Christadelphian, we need to do something about it to be part of God's family. These promises are made to us as well in Gal 3:27-28 and so we personally need to become part of the story ourselves. 

28:11  The setting sun marks the beginning of Jacob’s twenty year period away from the land of promise. He acquired a wife – two actually, and two concubines and eleven sons and great wealth. The section ends in Gen 32:31 when we see a sunrise. During this time Jacob learnt that he had to wait and trust that God would work out His plan at His speed using His methods.

29:32-35         Rachel never mentions the Lord in her naming of her two sons. However each of the three sons of Leah mentioned here are named by her in the context of her or their relationship with the Lord.

Gen 28:1-4 Jacob before setting off on his journey to find a wife from the family home in Haran, is reminded by Isaac of the promises the LORD had made to Abraham.  God had promised to make the descendants of Abraham “fruitful and multiply … that thou mayest be a multitude of people”(v.3).  In the word “multitude” (<6951>, meaning, an assembly of people) we see the promise of the ecclesia. Those called out and blessed by “God Almighty”.

This promise of “a multitude” is developed further when we read the promises revealed in a dream to Jacob (Gen 28:10-14) at the place named Bethel (<1008>, the house of God).  This same word is translated “congregation” in Psa 22:22 “I will declare   thy name   unto my brethren:  in the midst   of the congregation (<6951>)  will I praise   thee.”Again Psa 22:25, “the great congregation”.So in this messianic Psalm Jesus (i.e. the promised seed) will declare God’s name in the congregation. 

The link with the promise of a multitude of people is made when Psa 2:22 is quoted in Heb 2:12 “Saying, (i.e.Jesus) I will declare thy name unto my brethren, in the midst of the church (<1577> ecclesia) will I sing praise unto thee.”

So we see a consistent theme the “multitude” promised to Abraham becomes the “congregation” in which Jesus will declare his father’s Name.

29:1 when we read here Jacob “went on his journey” the Hebrew has the sense of “lifted up his feet”. This is  echoed :11 – with Jacob lifting up his voice. The journey brought a blessing which caused Jacob to rejoice.

Verse 35; Having borne three sons to Jacob in the hope of winning the same love for herself that Jacob had for Rachel, Leah realises the hopelessness of her situation; yet in her despair, she turns to Yahweh in the naming of her fourth son Judah (praise) and states "Now will I praise the LORD." What an example Leah was!

Interestingly, it was Leah who was laid to rest in the family grave at Machpelah (Gen 49:31), yet we read that Rachel died "in (or on) the way to Ephrath, which [is] Bethlehem" (Gen 35:19) and was not buried in the family grave as Leah was.

Note too, Rachel's awful ultimatum to her husband Jacob in the next verse: "Give me children or I'll take my own life!"

How do we behave when our circumstances seem hopeless? Are we a Rachel or a Leah?

Gen 29:35

“… Now will I praise the LORD…”

Unlike in our English language, in the Hebrew, we have several different words on how we may praise Yahweh, but before we even begin to praise our Heavenly Father, we need to keep in the forefront our attitude toward praise. To praise and worship Yahweh acceptably, we must do so in “spirit and in truth” (John 4:23,24).

Praise in this verse is, Yadah, # <3034>, and it has to do with reverentially raising our hands up to God in thanksgiving. It is descriptive in shooting up our praises to God, rather than holding it in.

Praise in 1Chron 16:4 is Halal, # <1984>, a celebration with song of thanksgiving with musical instruments. It is to look clamoursly foolish and boastful for Yahweh, dancing, laughing, jumping around, and rejoicing before the Lord, as David did (2Sam 6:14). It is used over 100 times in the Old Testament!

Praise in Psa 50:23 is Towdah, # <8426>, a sacrifice of praise giving thanks in everything. It is to surrender to Yahweh’s will and giving Him thanks in everything (1Thess 5:18).

Praise in Psa 21:13 is Zamar, # <2167>, to play a musical instrument accompanied with singing songs put to music.

Praise in Psa 9:14 is T’hillah, # <8416>, to praise spontaneously, singing hymns unprepared and unrehearsed.

Praise in Judg 5:2 is Barak, # <1288>, to kneel down in praise and thanksgiving, a sign of reverence and humility before Yahweh.  

Praise in Psa 63:3 is Shabach, # <7623>, to praise Yahweh out loud putting our heart and soul into it.

Praise in Lev 19:24 is Hilluwl, # <1974>, a celebration of thanksgiving for the harvest, as in Halal, # <1984>.

Praise in Prov 27:21 is Mahalal, # <4110>, to praise as in Halal, # <1984>.

What a beautiful picture is portrayed by these different words of praise, and it made me realize how short I fell in my acts of praise, of worship, of prayer, and of thanksgiving! It is a priceless, beautiful study, a real eye-opener, and I pray it will be to all who read this too.

29:4-14 The meeting between Jacob and the other men at the well starts with basic answers to questions – it is as if the men at the well were being cautious in their responses to this “stranger”. However as the relationships become clear the tone changes – so Jacob kisses Rachel and the apparent frostiness melts away. But little does Jacob know of the problems that are going to come in the next 20 years or so.

28:9 Ishmael, though family, was not of the same mind as Isaac. However his mind was like that of Esau – hence his godless approach to trying to please his father and mother. It was a compromise which did nothing to develop a godly mind.

28:20-21 If we appreciate that Jacob was a faithful servant of God we will appreciate that the offer he is making here is not a selfish, conditional, transaction with Yahweh. Rather he is saying that he wanted to give to God but he did not see how that might be achieved if he was not able to return to the land of promise.

29:10 Some see Jacob as a bit of a “mummy’s boy”. The say at home who, unlike his brother Esau who was a hunter, was rather weak and ineffectual. But here it is evident that such a  view of Jacob is incorrect for on his own he move the stone that, by implication, required a number of men to move it.

v.13-18 - God looks from heaven (v.13) - the eye of the Lord is upon them that fear him (v.18). This is quite a theme of the Psalms. The purpose of it is to assess and test and see who is worthy. Ps.11:4, 14:2, 102:19. See also Prov.15:3

v.5 - We often talk of a time when the earth will be filled with the glory of God (Isa.11:9, Hab.2:14) but we must not forget that it is only man that is stopping the glory of God showing in the earth now, and it is there in potential in His great creative work (Psa.104:24, 119:64, Acts 14:17)

In this Psalm we are called upon to realise that we should praise God because he is the creator and that because he is the creator He is able to save us.

Psalm 33:9 - "For He spake, and it was done" - The word "done," introduced here by the translators, enfeebles the message of this Psalm. It would be made more expressive and sublime as it is in the original: "He spake, and it was." That is, its existence depended on His word; the universe sprang into being at His command; He had only to speak, and it arose in all its grandeur where before there was nothing. There is here an undoubted allusion to the account in Genesis of the work of creation - where the statement is that all depended on the command or the word of God: Gen 1:3, 6, 9, 11, 14, 20, 24, 26. Nothing more sublime can be conceived than the language employed in the Scriptures in describing that work. No more elevated conception can enter the human mind than that which is implied when it is said, God "spoke" and all this vast and wonderful universe rose into being. In other words, it was absolutely no effort to Him at all. "He commanded" - He gave order; He required the universe to appear. "And it stood fast" - or rather, "it stood." That is, it stood forth; it appeared; it rose into being. The idea of its "standing fast" is not in the original, and also greatly enfeebles the expression.

33:6 Both Peter (2Pet 3:5) and Paul (Heb 11:3) quote this verse. The involvement of God in creation is the touchstone of our faith. If we cannot accept that God did create the universe as Genesis describes then we cannot move on to believe anything else of the gospel. Creation – God’s work – is the foundation upon which we build the rest of the gospel.

Psalm 33  The Psalmist in this Psalm is referring to the power of God at the time of creation. V.6 By the word of the LORD  Gen 1:3 And God said   again in V.9  we have For He spake and it was done  Knowing this, we must put all our trust in Him.

The psalmist was not afraid to praise the Lord loudly with voice accompanied by a variety of instruments. In this case it was the psaltery, a twelve-stringed harp-like instrument (

v.2). The psaltery in Hebrew is nebel which means a bottle (i.e. a skin bag used to hold liquids). The musical instrument was so called because it resembled that shape.
We remember that David danced vigorously before the Yahweh (2Sam 6:14). In several of his Psalms he urges others to make a joyful noise unto Yahweh. (Psa 66:1, 81:1, 95:1-2, 98:4,6, 100:1).

We should keep these things in mind in our praise.

Yesterday in 32:11 we were encouraged to shout for joy if we are upright, here in 33:1 we are told that praise is comely for us if we are upright.  97:12 tells the righteous to rejoice in the Lord.  In 1Cor 1:31 Paul tells us to glory, if we do it at all, in the Lord.  We have much encouragement to give God the glory in all that we do.  Let us heed that today.

V.18 When we consider that the eye of the LORD is always on them that fear Him, and likewise upon those that place their hope in His mercy (love). We sense a strength that is indescribable, not unlike Paul's words to the believers in Corinth.1Cor 2:9

If things should get hard this year, Brother or Sister, remember Psa 33:13 (The Lord looketh from heaven; He beholdeth all the sons of men."

33:2     Here and in Psa 92:3, 144:9 we read about an instrument of 'ten strings' in this we learn a little about musical instruments in the days of David. Stringed instruments in the Western world have four or six strings. We must, therefore, conclude that David's music did not sound like ours!

v13-15, 18-19 in these verses we see a tie to the chapters in Gen that we have just read. The LORD did not view Jacob from afar, but established a relationship with him through His grace. If our hope is in His unfailing love, He will be with us too, even though we have our ups & downs in life as Jacob did.

33:18 It is all too easy to think that we are left to our own devices in life. As if we can fight against God. He is all seeing and will care for those who ‘fear Him’ – of course this does not mean that they will suffer no ills. But they will be ultimately delivered out of them all.

33:7   Whilst we might not think that there is a connection between the way that God gathers the sea and controlling the nations (:10) we should remember that the nations are viewed as waters, for example in Rev 19:6

THE FACE OF PRAISE

We sang, "Jesus loves me," at Sunday School last Sunday morning. When we were part of the way through the song I looked up and watched all the children singing. They were singing well and enjoying themselves, but there were very few smiles on their faces until I called out, "Smile, Jesus loves you!" After that, things changed.

Our children are not the only ones that sing without thinking about what they are singing. I am often guilty of it too. When we sing praise in particular, it should register on our faces that we rejoice in what we sing. But even when I look around our worship services, the joy that should be shown as we sing is not always visible.

It is no wonder God sees fit to encourage us to put joy into our praise. "Sing joyfully to the LORD, you righteous; it is fitting for the upright to praise him. Praise him with the harp; make music on the ten stringed lyre. Sing to him a new song; play skilfully and shout for joy." (Psa 33:1-3) The picture we are given is one of great joy, rejoicing and celebration in music and song for the blessings God has given.

So let's give up any dregs of morbid looking praise that remain as habits in our lives, think of the reasons we praise, and put our whole joyful hearts into it, letting it show in our voices, actions, and on our faces.

33:9 ‘He spake and it was done’ echoes yet again the power of God’s word to create. But if His spoken word is so powerful don’t we see also the power of His written word? The only way in which the written word is limited is in the way that we refuse to hear it.

33:16 The way in which men think that they can deliver themselves by their own strength is contrasted in verse :18-19where the ones who ‘fear’ the Lord will be delivered by Him.

We are used to seeing the lives of rulers and politicians paraded in front of us in newspapers, television, and the internet. We see their faces and almost think we know them personally. But what we see is just a facade for the cameras. God, however, sees the real men and women, from the inside. And what does He do with this knowledge? He brings about events for them that move them for His own purposes (v13-15). And by manipulating the private thoughts of each country's decision makers, he can render all their best laid plans useless (v10-11). Maybe the best examples of this are in the book of Daniel where each successive emperor is moved by God in one way or another, either by dream, Daniel's influence, or direct intervention.

Strong tells us that the Hebrew word translated as waiteth is associated with a root word meaning to pierce H2442. Hence God has become our help and our shield thanks to the crucifixion of Jesus.

33:1       The call to worship is made to the ‘righteous’. Do we think we fall into that category? Scripture indicates that those who believe that god will keep His promises are ‘righteous’ Gal 3:6-9

Psalm 33

Creation motifs

Psa 33:6          By the word ... made                     

Psa 33:6          and all the host of them             Gen 2:1

Psa 33:6           breath of his mouth                  Gen 1:3,6,9,11,14,20,26  ‘God sad’

Psa 33:7          Gathered the waters                  Gen 1:9

Psa 33:9          he spake and it was (done)        Gen 1:3,6,9,11,14,20,24,26  ‘God sad’

This Psalm draws heavily on the creation narrative to set the basis for God’s mercy to be seen.

Psa 33:1 - "praise" <8416>

Psa 33:2 - "Praise" <3034>

Psa 33:18 - "fear" <3373>

Psa 33:18 - "hope" <3176>

Psa 33:22 - "hope" <3176>

33:5       The “goodness” of God is, more precisely, his “loving kindness”  used twice more in the Psalm  as “mercy” verses :18,22

33:18,22              Man seeks to establish his own righteousness. He does not see any need to seek God’s forgiveness. We, hopefully, are different. If it were not for His mercy we would perish forever. 

33:8     When the Psalmist says “stand in awe” the Hebrew is just one word <1481> which is often translated “sojourn” – Gen 12:10. So we are being taught that we are unable to stand – maintain our position – before God and should remember our transient nature before Him.

33:3-4 Do we praise God because of a realisation that His word – the Scriptures – are “right” – that is inspired and infallible?

33:18   The eye of the Lord is on those that “fear Him” in the same way His eyes are always on the land of Israel -  Deut 11:12 – because of His care for His children.

33:9     This Psalm speaks of God’s power at creation – verse 6. However speaking a word and something being done is also seen in Jesus’ healing miracles. Consider the healing of the centurion’s servant – Matt 8:5-10

33:15God speaks in a similar way about the hearts of kings – Prov 21:1 – where we learn that God is in control of men’s lives, thought they tend not to recognise that.

33:20 We might wonder what God is ”our shield” from. We would answer that He is our shield, ultimately, from death

33:9 The power of God is seen in the fact that all he needs to do is speak to achieve His objectives. This sis seen in Psalm 29 and also in the times that during His interaction with Noah God spoke and things happened.

33:9-11 God created everything. “God said … and it was so” (Gen 1:9,11,24) echoed in this Psalm. The Creator of everything “bringeth the counsel of … people of none effect” (Psa 33:10). The God who can do anything rules in the “kingdom of men” (Dan 4:17). When the world appears to be in chaos with problems that man seems unable to solve the fact that He is in control is comforting. “The eye of the Lord is upon (us) to deliver them from death” (33:8-19)

33:1 “Praise” is not confined to our singing collectively – or it should not be. Praising your Father if an appropriate thing to do. Hopefully that desire to praise Him is triggered by what we think about and what we experience in our lives. The skill is to see the opportunities that life gives us to praise our Creator.

33:3 This is the first time we read of a “new song” being sung. The “new song” is always associated with redemption, the final one being Rev 14:3 where the redeemed sing a “new song”

v.1-6. The child was just an illustration. By the time we reach verse 5 (&6) the child referred to is no longer the one set in the midst of them from v.2 but the believer, who has become as a little child and humbled himself. These are they that we are exhorted to receive (v.5) Mat.10:40-42, 25:33-44 Gal.4:14 and not to offend (v.6) Ps.105:15, Rom.14:13, 15:1-3

:21 When Peter asked how often he should forgive his brother we have to question who Peter was speaking about. Clearly he was speaking about his own brother Andrew. This instruction from Jesus has its prime application to the problems that existed between the disciples. Any application to our experiences must take account of this.

FORGIVEN ... AS WE FORGIVE

We all like to be on the receiving end of nice things, we like receiving gifts, money, affection, love, compliments, help and encouragement, among other things. At times, perhaps even more than anything else we like to receive, we like to be given forgiveness. This is especially true when it comes to being forgiven by God. It is an amazing peace and relief that comes over you after praying for forgiveness by God. It leaves you feeling clean and pure, loved and harmless and ready to meet our God.

But as much as we like to receive it, we must also give it. The Lord's Prayer says, "Forgive us our debts as we forgive our debtors," and the parable of the unforgiving creditor in Matthew 18, graphically illustrates that principle. In the parable we are the servant, God is the king and our friends are the fellow servants. If you read it now with this in mind it will really pack a punch if we have not forgiven as we should have. In today's money we owe about $6000 million to God for our sins and our friends owe us about $10,000 for their sins against us.

Let us be forgiving so that God will be forgiving to us.

18:1 In saying 'at the same time' Matthew is causing us to realise that the dispute about greatness in the kingdom was related to the transfiguration.

Matthew 18:1 - "At the same time came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven?" - The RV. inserts then after who. "Who then? Who, as things stand"... Since one of our number has been doubly honoured in being called "the rock," and in being appointed to take part in a special miracle, who then is greatest? Answer - Jesus was the Greatest... but they were too caught up with idea that the Kingdom was to be set up straight away to notice their pride puffing themselves up enormously.

Matthew 18:2 - "And Jesus called a little child unto him, and set him in the midst of them" - Christ spoke many words of his sufferings, but only one of his glory; yet the disciples fasten upon that, and overlook the others. Many love to hear and speak of privileges and glory, who are willing to pass by the thoughts of work and trouble. Our Lord set a little child before them, solemnly assuring them, that unless they were converted and made like little children, they could not enter His kingdom. Children, when very young, do not desire authority, do not regard outward distinctions, are free from malice, are teachable, and willingly dependent on their parents. Surely we need to be daily renewed in the spirit of our minds, that we may become simple and humble, as little children, and willing to be the least of all. Let us daily study this subject, and examine our own spirits.

Matthew 18:17 - "let him be unto thee as an heathen man and a publican" - Oh what trouble these words have wrought down through the ages.. and what trouble might have been stifled if Brethren had only followed the spirit of the words as they are found in context here from v12-17. How much strife might have been avoided if only men [and women too] had kept their thoughts about the sins of others between the parties involved, instead of trying out those juicy gossipy bits on others first. And to "count one as a heathen man and a publican?"  Why... are not "heathen men and publicans " the very candidates for conversion that Jesus spent so much time with? The message here must surely be that we individually need to redouble our efforts and help effect that desired conversion which often comes long after the baptism has taken place.

18:10 notice the use of the word ‘despise’ Jesus is telling us that whatever we are thinking when we denigrate our brother we are actually despising him.

:23-35 - There are messages throughout scripture which show us that God's forgiveness of us is conditional upon our own willingness to forgive others, but none so graphic as this one.  None of us can possibly be owed by a fellow man as much as we owe to God.  This is a humbling thought and one worth dwelling on regularly.

Matt 18:35  When Christ taught His disciples to pray, part of that prayer was  Matt 6:12  "Forgive us our debts (or sins) as we forgive our debtors." Then after He had taught them, He immediately said.  Matt 6:14  "For if you forgive men their trespasses, your Heavenly Father will also forgive you."  

Matt 18:35 - This is part of the verse list containing sins which will lead to our rejection at Judgment: Here we have a lack of mercy & an unforgiving spirit. (see also Matt 25:41-43, 21:28-32, Luke 7:40-47, Matt 5:22 for the others)

FORGIVE
 
Peter's question was a very good one.  Jewish society at the time was very legalistic.  Everything had a price, a time and a procedure, so forgiveness and being forgiven should have been no exception.  Peter asked, "Lord, how many times should I forgive my brother when he sins against me?  Up to seven times?"  Jesus answered, "I tell you, not seven times, but seventy seven times."  Or, as the margin puts it, "seventy times seven."
 
Whether the number of times we should forgive each other is 77 or 490 times, it makes little difference to me because after 20 I have run out of fingers and toes, so I have to start all over again.
 
We all know the 70 x 7 principle very well, but how often is it that when someone bears a grudge against another brother or sister, there will be rarely more than one or two complaints against them - almost certainly less than seven, all of which should have been forgiven.  Maybe if it were really possible to list off 77 complaints against one person, or even 490, we may have some reason to bear a grudge.  However, having forgiven the first 489 offences, we are bound to start at number 1 again when we get to 490.  This means forgiveness should be as unlimited as God's forgiveness is to us. 
 
In love we are called to be completely forgiving.  Even if we count 490 reasons not to forgive our brother, we have no choice if we, as Christ expects, offer unlimited forgiveness.

v.22 - I would like to suggest here that, contrary to our instincts and our feeling of what is right, there is no mention here of a need for repentance.  I suggest that, although repentance is required for us to be forgiven by God, who knows the heart, we are not to require repentance of each other before we are willing to forgive over and over and over.  We forgive unconditionally.  This does not prevent us from trying in love to help our brother, and to offer him advice etc., but this must be accompanied by a full and clear and obvious forgiveness - or where can love start?

AS HUMBLE AS CHILDREN
 
One of the marks of a small child is in their humility.  Children know that they cannot do everything by themselves, actually, they know that they can do very little by themselves at all. As a result they rely on their parents for everything. All the necessities and comforts of life are provided for children by their parents - their hygiene, nutrition, shelter, warmth, clothing and learning environment. And on top of that children also rely on parents to provide the skills they need to be dressed, fed and clean, as well as their dependence on the adults that love them to provide a safe, healthy and stable emotional environment for them. Pride is something that comes over time as we develop more skills and understanding, and are able to begin to look after ourselves. But until then a child will always run or cry out to it's parents for all it's needs.
 
Is this what Jesus saw in the little children when he said, "I tell you the truth, unless you change and become like little children, you will never enter the kingdom of heaven. Therefore whoever humbles himself as this child is the greatest in the kingdom of heaven." ? (Matt 18:3-4)
 
We need to become as humble as children before our Father in heaven. We must fully rely on him for all our needs and comforts, knowing that we are nothing by ourselves, but only what we are by the grace of God.

18:15-18        The issues here – of personal responsibility – draw on the obligation of the revenger of blood (Num 35:19) who had the responsibility himself of seeking retribution. We own our own issues. That is the principle.

V.20 The promise "I am in the midst of them" is a great comfort to all. knowing at all times that the Lord is with one. there are times that each one of us has felt that we were on our own, but these words reassure us that the Lord is always with us, when we approach our Heavenly Father in prayer. 

It has been said that the proportion of the two debts, in Matt 18:23-35, was 600,000 to 1.  If we have been forgiven so much, surely we must not hold anything against our fellows who might sin against us. It’s nothing in comparison, is it? “If ye forgive men their trespasses, your Heavenly Father will also forgive you” (Matt 6:14).

v15-20 these verses need to be read in the context of the following parable of the unmerciful servant. Our attitude in going to resolve an issue with a brother should be one of forgiveness and reconciliation - we want to win the brother not the argument. The ties of unity between brethren in Christ Jesus may be loosed by a divisive & argumentative spirit. The parable is showing us the heart of the Father, and the expectation that we should have the same spirit of forgiveness towards one another. The Father's spirit of grace & forgiveness is extended despite who we are, and we are the conduit of God's grace to our brethren & sisters 1Pet 4:10-11

v20 is often taken out of context: it is not the smallness of an ecclesial gathering that is important. Rather it is the fact that it is those, even though they are few in number, who gather together in a spirit of unity & love who will have the Lord present with them.

22 Jesus answers Peter this way to show that the spirit of genuine forgiveness recognizes no boundaries. It is a state of heart, not a matter of calculation. Jesus said "seventy times seven", but he did not mean four hundred and ninety times, clearly what he meant was " forgive without ever stopping, be forgiving always" How many times do we forgive our children? How many times do we seek forgiveness from our Heavenly Father?

18:12   We are so familiar with the idea that followers of Jesus are ‘sheep’ that it might pass unnoticed that it is also an Old Testament idea – Psa 95:7, for example.

V.11 is not found in some (five) manuscripts.

Forgiveness is always available to the repentant sinner (vs.21,22). With forgiveness, one can be found innocent when Jesus returns (1Cor 1:8).

18:12-14 Does the way that Jesus speak of the shepherd in this parable reflect the way that we feel towards our fellow believers who wander away from following the gospel?

Vs.15-17 Here, a formula is presented for the resolution of a moral error done privately to one brother by another brother.  There is a different resolution to a publicly made error.  Look how Paul handled Peter's public error (Gal 2:11-14).

What had the disciples said, that brought upon them such a harsh threat from Jesus' lips?

"If you're not careful, you'll be imprisoned until you've paid for all your sins - every one of them!" (v34-35)

We need to read the whole of this chapter with verse 1 in mind. We then realise that most of the ill behaviour in the chapter can be traced back to this attitude of v1. In v3 Jesus tells his disciples that they won't even be in the kingdom, let alone have positions of greatness, unless they give up their pride and recognise their true position: that of debtors who can't pay. Notice he uses the word converted. Our conversion is nothing to do with becoming good from bad, but all about becoming a humble child from a proud adult.

Accounting (24-25) ->  Confession (26,29) ->  Forgiveness (13,27) ->  Reciprocation (10,22,33)

DEBTS

There are two significant amounts of money in the parable of the unmerciful servant. We will start with the second one. This amount of money was a debt of 100 denarii. (Matt 18:28) We learn in the parable of the workers in the vineyard that a danarius was worth about a days wages. At $12.50 minimum wage in New Zealand, we figure that the amount to be paid would be about $10,000.00 or 100 days work. It was quite a big debt, but with some effort could be paid off quite quickly.

The first debt was worth 10,000 talents. One talent was worth 6000 denarii. Ten thousand talents adds up to 60,000,000 denarii or 60 million days wages. To put that in dollar terms, this debt was worth $6,000,000,000.00 or 6 billion dollars. It would take 16,835,932 years to pay off. Impossible!

The point of the parable is that when people sin against us, it is like the small debt that could easily be forgiven. But when we sin against God it is like clocking up a huge debt that could never be repaid. If we forgive one another the small sins they commit against us, then God will forgive the huge debt we owe to him. Forgiving other people might seem like a big deal - especially if we have been badly hurt. But our lavish forgiveness is a small price to pay for the forgiveness God will pour out on us in return.

Let's forgive anyone we bear a grudge against right now. It is so important that your life depends on it.

Is Jesus saying that the attitude of trying to be the greatest (in v1) will lead to the unforgiving mentality of v21-35?

18:3 Notice the repetition of the word 'little' in the following verses in the passage :4,5,6,10,14

Jesus is drawing attention to Num 14:31 where, due to their faithlessness the men of war would perish in the wilderness but their children would enter the land.

Matt 18:22

“Jesus saith unto him (Peter), I say not unto thee, Until seven times: but, Until seventy times seven.”

“Seventy times seven” is synonymous with God’s eternal forgiveness. Jesus does not literally mean we are to forgive 490 times. He is telling us we must forgive ad infinitum. But, what if a person sins against us and does not repent and ask for forgiveness. Are we obligated to forgive? No, forgiveness is based on repentance (Luke 17:3-4). In both verses, Jesus says, “IF he repent,” and he says, “I repent” we shall then forgive as often as it takes.

A lot of confusion arises over this issue of forgiveness, but Jesus set up an equation for us that tells us that we must be willing and ready to forgive those who wronged us if they repent. There are those who say, “I forgive you anyway,” or just “forgive everyone,” but matters never get straightened out that way. Besides, it is contrary to Scripture teaching. There cannot be forgiveness until an attitude of repentance gets into the heart of the one who has done the wrong. But before we think we are getting off lightly, we must realize that we may not harbour bitterness and hatred against them and be able to love them at the same time (Matt 5:43-48)!

What about the passage, “Then said Jesus, Father forgive them; for they know not what they do…” (Luke 23:34)? God always requires atonement even for sins of ignorance (Lev 4:27). Why would Jesus say this then? This does not match up with his teaching. Jesus on the stake forgave the repentant thief, but to the rest who showed no repentance he prayed that God might forgive them! This example was not on how we should forgive others, but rather how we should pray for them (Matt 5:44). Furthermore, we note that on the day of Pentecost Peter rebuked them when he said, “Him… ye have taken and by wicked hands have crucified and slain…” (Acts 2:23) "the Lord of glory" (1Cor 2:8). Then they cried out and said, “What shall we do?” Peter replied, “Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins…” (Acts 2:37-38). Those who were “pricked in their heart” – (pierced thoroughly in abject repentance, verse 37), and “gladly received his word” were forgiven in the waters of baptism (Acts 2:41).

18:7   Having warned the disciples of how they should be ‘child like’ Jesus advises them that offences will come (be caused by others behaving badly towards his disciples). However those that cause such ‘offence’ are in dire danger. Do we realise this when we say unhelpful things to or about our fellow believers?

18:3-5 The trusting nature of children who, when responding to an adult they trust, is to be seen in Jesus’ followers. Are we so trusting of his words?

18:1   Jesus has already – Matt 5:19 – laid out qualities of the ones who would be great in the kingdom of heaven. 

Matt 18:15

“Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone…”

A reader asks: “What do you think about the idea of how Rotherham renders Matt 18:15? ‘But, if thy brother sin, withdraw, convince him, betwixt thee and him, alone,—If unto thee he hearken, thou hast gained thy brother;’ It appears several texts omit the words ‘against thee’ as does Rotherham. This to me puts a very interesting slant on the passage as it could mean that if we see a brother committing a sin unintentionally, and not against us, we should take him quietly aside and gently and humbly point out to him where he's going wrong. I'd appreciate your views on this point.”

My reply:  I don't know why they do that because of the very fact that in Matt 18:21 we read that this is how Peter understood "against thee" and definitely implied when he asks, "... sin against me and I forgive him?" (v. 21).

In addition to Rotherham’s translation, the NIV, (though the 1985 translation still included the words, “against thee”), the New World translation, and the Emphasized Bible also omit this phrase, but the majority of the translations did keep it, as also contained in the Textus Receptus of 1550, 1624, and aligns with various other Scriptures (cf. Prov 25:9; Matt 5:23,24).

The phrase, “against thee” was given by Christ and there are plenty of other passages that cover sins committed not necessarily against us, personally (cf. Lev 19:17; Luke 17:3 - Revised and Authorized Version of KJV 1611; Col 3:13). Imagine how different the scenario might have been if the fellow-servants of the debtor had gone to him first (Matt 18:31)! Even though unbelievers are not a part of the body of Christ and are not under the authority of the ecclesia, applying our conduct with them according to Scripture is walking in love with our “neighbour.” It is not restricted to just those in the household of faith. Furthermore, 1John 5:16, tells us that we are to approach a brother we see committing a sin without it being personally against us (cf. 1Cor 5).

Both ideas on how to approach sin are covered for those within and without, so why take out the phrase? Comparing Matt 18:15 and Luke 17:3 with what Jesus taught in Matt 6:12-15 should make this clear. It does not matter who our “debtor” is or what our “debtor” did, we must first approach him one-on-one and forgive him if he repents. Col 4:5,6 shows our proper conduct with unbelievers. Isolated verses of Scripture sometimes appear to be in conflict with one another, but with the proper exegesis in context, they never are.

Matt 18:15

"Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone..."

A reader asks: “… on Matt 18:15…  do you see that verse as meaning that one has to LITERALLY go and stand (or sit) face to face with said offending party and tell them their offence(s) against you or do you think the dialogue can take other forms such as say a letter or e-mail etc.? In Matt 18:15 I don't see the Master prescribing or proscribing any means by which the reconciliatory dialogue should take place, but that it should (nay MUST) take place.”
My reply: Personally is always the best approach, but if that is not possible than email or phone is certainly acceptable. It is more important to resolve an issue than the mode used to resolve it. Whichever way, it is one-on-one – “between thee and him alone.”

Matt 18:15-17

“Moreover if thy brother shall trespass against thee… if he will not hear thee, And if he shall neglect to hear them… but if he neglect to hear the ecclesia, let him be unto thee as an heathen (pagan) man and a publican.”

A reader asks: “What do you think about this… the offending person is notified and made aware of the great deal offence he/she has caused by their behaviour then he/she adamantly refuses {to} engage in any form of reconciliatory dialogue unless it is face to face only? The said person has earned a reputation of being extremely stubborn in any face to face dialogue over numerous other issues… It has become increasingly clear that said person has no genuine desire to resolve the situation in any other way than solely on his/her terms & conditions…, yet, wrote a letter so confrontational, dictatorial and legalistic… the most offensive and callous letter ever received! Any helpful advice you can give me… would be most welcome.”

My reply: Let me say this: "A brother offended is harder to be won than a strong city..." Prov 18:19. It doesn't make it right, but such is human nature! "Stubbornness is as iniquity and idolatry" (1Sam 15:23)!

Sometimes we can wrest Scripture to our own destruction, especially when we don't want to do something. Since it seems the offended party is not seeking reconciliation, this is totally contrary to the will of God (Matt 5:24; 2Cor 5:19). However, there are times when we just have to let go no matter how hard we have tried to gain them in the spirit of Christ. We cannot steer a ship that is not moving! God's will and direction for us is recorded in His Word, we just need to follow it and not lean unto our own understanding (cf. Prov 3:5,6). The Bible commands us to "after the first and second admonition reject" (Titus 3:8-11). It is hard, granted, but are we more righteous than God when we reject to follow up on His command? Conveying the Truth from a pure heart (cf. Matt 5:8) convicts people, and the purer our heart, the more it will convict them. That conviction will either melt their hardened heart or it will strengthen it. If you find that your efforts are only making the person harder, then it is time to back off.

The common denominator of the problem you outline is nothing short of stubbornness by their refusal to search the Scriptures whether those things are so (Acts 17:11). Their idolatry will work to their own destruction. IF they only took the time to study it with Bible and concordance at hand, they would understand. But, they don't want to understand because they are so rooted in their own old pre-conceived notions being so fixed in their ways, and don't want anything to disturb it. This is totally unscriptural, as we are commanded to grow in the knowledge of the Word (1Pet 2:2; 2Pet 3:18). There is truth to this cliché on riding a bicycle: “If we stop peddling, we will fall off.”

By continuing the strife and contention with those who do not want to listen and learn, is not edifying to anyone (cf. Titus 3:9). We have been called to peace (Col 3:15). You need to let go and think of the other members. This is no longer about contending for the faith (Jude 1:3); it is contentiousness, about who is right and who is wrong, as they go by their own feelings of what appears to be right in their own eyes (cf. Judg 17:6; Judg 21:25).

18:6   The way in which Jesus speaks of the “little ones” highlights the level of concern that Jesus has for his followers – including you and me. This should help us to appreciate the concern that he and his Father has for us.

18:6    When Israel came to the border of the land the first time – as recorded in Num 13 - their concern was that their children would be a prey to the inhabitants of the land –Num 14:31. Jesus here warns about offending one of the “little ones” clearly a reference back to Israel’s concern.

18:27        In saying that the debts was “loosed” we see, in the parable, that Jesus is drawing attention to the law relating to the year of release – Deut 15:1 – where debts were to be forgiven at the year of release every seven years.

18:35   As difficult as it might be to forgive others we need to realise that our God will deal with us according to how we deal with others.

Matt 18:15,16

“… if thy brother trespass against thee, go and tell him his fault between thee and him alone… But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established.”

This verse excludes any possibility of obeying it using Social Media! It also is not limited to just a personal trespass, as other Scriptures show, but includes all trespasses. We can learn many things by observing our judicial system, a system, while not perfect, some is based on Biblical principles. God has implemented a legal system, and accusations against an individual required two or three witnesses as evidence provided before final sentence, or determination could be given (cf. Num 35:30; Deut 17:6; 19:15; 1Tim 5:19). The accused is given the right to explain or defend self.

One of the most disturbing aspects of Social Media is that anyone can make false accusations on it about anyone. Equally disturbing is those reading these injurious characterizations believe the reports as if they were fact. Negative reports must never be entertained because not only is it done behind the victim’s back most of the time, but the accused is not able to defend self and clear the false misrepresentations leveled. This makes it a very aggressive act by the perpetrator against the victim!

Furthermore, it is sin to perpetrate and to give platform to such narratives. Most of the time the parties involved know each other, so let’s consider the narrator, the instigator. What feelings are conveyed when telling the narrative? Often times, anger comes right through their words, and perhaps the underlying reason for this kind of anger and aggressiveness is nothing more than a serious case of low self-esteem in trying to bring others down! Often times, they are actually angry at themselves for what they have done, and transfer this anger and use the accusations of which they are guilty and painful against others.

They whitewash what they write as seeking to help the accused! This makes no sense. It is actually a certain kind of pathology in which they are actually the perpetrators of their own folly and in hurting want to hurt! For the targeted victims, it is a horrible predicament to be in and can be psychologically devastating and painful and its public display akin to being bullied!

It is a sad case when we conduct ourselves in the same way as Gentiles on Social Media, using it as a platform for personal attacks, ignore the Biblical injunctions, and at the same time blatantly violate commonly accepted ethical standards. These standards are not to be taken lightly [“oh, well”], laugh at it as a joke, or disregard it altogether with the victim not even given an opportunity for public self-defense, and have no remorse or apology for such reprehensible behaviour.

The unchangeable word of God tells us how we are to live and conduct ourselves. This entire conduct is so contrary to the spirit of Christ (Rom 8:9)! Do we dare prove ourselves not to be the children of God? Is it really worth losing our salvation for it?

Matt 18:15-17

These passages have been cited or used as a general rule for conflict resolutions, when in fact, they are about judicial ecclesial discipline. Thus, a right procedure used under the wrong circumstances makes it the wrong procedure.

Most of us have at one time or other experienced disputes over ecclesial policies, allocation of resources, etc. often with an escalation of the conflict. This is not what Matt 18 is about! This passage is about one brother sinning against another, which if not resolved between them, steps are given on how to proceed to resolve the issue, and, if necessary, disciplinary action is taken. Matt 18 instructs the ecclesia with clear evidence of wrongdoing on how to deal with a sin serious enough to remove the unrepentant member from fellowship.

Matt 18:19,20

“… for where two or three are gathered together in my name, there am I in the midst of them.”