Comments for January 25

v.14 - The word for dungeon (bowr) was a word meaning 'pit' or 'cistern'. It was different from ordinary prison in being more severe as a place of punishment. It consisted of a deep well or cistern (Jer.38:6) and it was a punishment common in Egypt - Gen.39:20, 40:3, here, 42:19. Here's food for thought though - and there can be no references for this! - it is NOT mentioned in the Law of Moses as a form of punishment. This makes imprisonment a human method of punishment, of which God does not approve. Perhaps now we realise some of the reasons why people rejoiced in God while they were there.

v.46 - We are given Joseph's age here as 30 - significant in itself, as it was the age that Jesus started his ministry. The last time we were given his age he was seventeen and looking after the flocks (37:2). What a lot has happened in just 13 years!

From the way in which Joseph speaks to Pharaoh and suggests that he appoint someone to oversee the years of plenty it seems that Joseph did not consider that he should do that job. Whilst anyone with the skills could have done it Joseph had to be the one appointed in readiness for the arrival of his brothers. Again the angels were at work!

:1 So two years passes - and Joseph languishes - but still believes in his God. The time is coming when Joseph who has been 'tried' by the word of God (Psalm 105:19) was to move to the next stage of his work of delivering his brethren.

41:25,28,32 Notice, Joseph is in a strange land where the God of Jacob is not worshipped. However he still expresses his knowledge that ‘God’ has provided the explanation.

God was with Joseph. He had plans for him. That is why Joseph was kept in that prison, ready for Pharaoh’s call. And that is also why Joseph was made 2^nd ruler, so that Jacob and the twelve tribes could be saved.

Gen 41:12  "Yet did not the chief butler remember Joseph" (Gen 40:23) God did not forget, circumstances forced the butler to remember and he told Pharaoh about Joseph, and he was able to interpret the dream. We must always keep in mind that God will not or can not forget. The Psalmist was aware of this as he wrote the 34th. Psalm. "The eyes of the Lord are upon the righteous and His ears are open to their cries" (Psa 34:15)

Joseph can be considered a type of Christ.  Here we see him starting his administration at aged thirty, parallelising the start of Jesus' ministry at the same age. Like Job, another type of Christ, Joseph was sorely tried before he was elevated to greatness.  Similarly, we as followers of Christ must expect trials before the greatness of our latter end (1Pet 4:12,13).

Before Joseph was presented to Pharaoh he shaved  (v.14).  The custom of the Egyptians (and the Romans) was to be clean shaven while the Jews grew beards.  Joseph also had to change his clothes before coming into the presence of Pharaoh.  Look at the parallels of Joseph and Jesus: they were both bid forth from death (dungeon; grave); they both changed their clothes (Jesus' original clothes were found in the tomb Luke 24:12); their appearance was changed before being presented to their respective authorities (shaved; immortalised ---> Pharaoh; Yahweh).
 
The doubling of a dream, as a confirmation of a Godly vision (v.32), had been experienced by Joseph earlier (Gen 37:6-9).

Interesting how the value of one fifth (v.34) is echoed in the Law (Lev 27).

V.33 Joseph here suggests the appointment of a wise man over Egypt, to store the food to be used during the famine, as we are aware Joseph was appointed to that position. This we would suggest was the first step taken for Israel's salvation and also the development of the nation in a strange land. (even though it was promised before.)

If prisoners carried then the same stigma as they do now in the eyes of the people (People have this wonderful way of considering themselves good unless they get caught!) and we have no reason to assume that human nature would be any different, Joseph must have had a lot of trouble, when he first rose to the position Pharaoh gave him, from those around him, who doubtless would have considered him not fit for the job.  While we are sympathising with Joseph in this predicament, let us at the same time look and be sure that we do not despise any of those that God has called.

41:32 The doubling of the dreams indicating certainty is rather like the law which is given later – in the mouth of two … witnesses Deut 17:6

V.16 Joseph shows the humility he possessed, by the denial of having any special ability or talent as he stood before Pharaoh. He clearly stated that it was God who would provide Pharaoh the answer of peace.

v42 the description of Joseph's elevation from servant/prisoner to Pharaoh's right-hand man is similar to the description of the elevation of the prodigal son by his father Luke 15:22

STORE IT UP
 
The life of Joseph is full of patterns reflecting for us the life of Jesus, our own lives, and the time of the end. One of those types or patterns could be very relevant to us living in the last days. The one I am thinking of concerns the dreams of Pharaoh and the advice of Joseph.
 
Pharaoh dreamed about fat cows and skinny cows, healthy ears of corn and thin ears of corn. God, through Joseph, interpreted the dream for Pharaoh saying that there was a time coming when Egypt would experience seven years of plenty followed by seven years of famine. Joseph's advice was that Pharaoh should store up produce in the seven years of plenty so that there would be enough saved to get them through the seven years of famine.
 
If a time of trouble is going to come on the earth before Jesus returns, it could mean that with persecution we could experience a famine of the word of God. Churches may be disbanded, leading Christians killed, our Bible's may be confiscated. So let use the years of plenty we have now to store up on spiritual food to get us through any years of famine that might come.
 
The corn in Egypt was saved consistently little by little, so let us do the same. Let's not get complacent in our plenty but store up what we have been given for possible hard times ahead.

41:46 In saying that Joseph was 30 when he stood before Pharaoh has him starting his work of the salvation of his people at the same age that Jesus started his ministry – Luke 3:23

41:9-10        The way in which Joseph ended up in prison so that the butler and baker could tell him their dreams demonstrates the detailed way in which God was involved in Joseph’s life, though doubtless at the time Joseph only saw problems.

Gen 41:14 Joseph arising from the dungeon is not unlike Christ arising from the pit and they each had new clothes which are perhaps symbolic of righteous garments after resurrection Zech 3:4 .

41:2 There are quite a number of places where the KJV of the Bible presents a picture which might be reminiscent of the English countryside. ‘Meadow’ is one such example. In fact the Hebrew would be better translated ‘reed bed’.

Gen 41:14 - Joseph here is to stand before Pharaoh. Pharaoh in this story typifies God, notice how Joseph is shaved, and notice how he is given new raiment. Importance is placed upon his physical appearance before such a ruler, he must approach Pharaoh in the right manner. Not unwashed, unshaven and in shabby clothing. You might say that the outward appearance is something not to be concerned with, and that it is from within that is important. This is true, but the outward is governed by the inward. How should we then stand before our God?

Gen 41:33-40 - God gave Joseph wisdom and offers other believers wisdom too (James 1:5).

41:8 It must be that the inability of the magicians to interpret the dreams was of God. Doubtless there were many times that they invented interpretations of dreams to satisfy Pharaoh. But this time they were prevented from concocting an interpretation because God was involved in the big picture of Egypt’s future and His promises to Abraham.

Seven years is a long time to wait for something promised in a dream, especially when you are newcomer telling everyone else what to do. But Joseph kept his faith and continued to store up grain that whole time (v48-49). This is a good example of what faith is: "The substance of things hoped for" (Heb 11:1). The stored grain was the physical evidence (substance) of the famine to come (hoped for).

Gen 41:40 - Christ will be in charge of his Father's house (the kingdom of God on earth) till all sin is eradicated (1Cor 15:24-28).

FILL THE STOREHOUSE

Pharaoh had been warned in a dream that there would be a famine over the land. He had also been told that preceding the famine there would be seven years of plenty. After Joseph had interpreted Pharaoh's dreams in this way, he advised that food be stored up in the seven years of plenty so that it would be available to avoid a crisis in the time of famine. This is exactly what happened. "When the famine had spread over the whole country, Joseph opened the storehouses and sold grain to the Egyptians, for the famine was severe throughout Egypt." (Gen 41:56)

While there are many thousands of Christians all over the world living in the face of persecution, many of us live in what could be described as the seven years of plenty. These are times when the word of God and the ability to communicate with other believers are freely available. The time may well come very soon when this will be taken away from us and we will experience a famine of the word of God.

While we have this freedom, let us feast on the word of God and on other good spiritual things. In doing this we will be prepared and have a storehouse of goodness to keep us going when times get tough. The alternative is to spiritually starve and die. Let us store up now while we still have the chance.

SAVED FROM STARVATION

The life of Joseph is a picture of the Lord Jesus Christ. He was loved by his father and hated by his brothers, sold, put in a pit and raised up to become ruler of the world.

Part of the life of Joseph talks about a famine that followed seven years of plenty. During those years of plenty Joseph had stored up grain, and once the famine began, the people cried out to Pharaoh for food. Pharaoh's reply to the people was this: "Go to Joseph and do what he tells you." (Gen 41:55) So during the time of famine the people went to Joseph, did what he told them and their lives were saved.

How does this relate to Jesus? In the last days many of us could face a famine of the word of God. It may be under persecution and perhaps we will not be able to meet together or even allowed to own or read a Bible. So how do we save our spiritual lives in a time of spiritual starvation? Go to Jesus and do what he tells you.

The time for storing up Bible study is now while we can. If there is a spiritual famine the time for storing up will be over. At that time the only thing left will be to obey and to put into practice the things he has told us. Obedience to Jesus means life. By obedience we will strengthen and increase our faith even in times of famine.

So whether it is now or in a time of spiritual famine, let us determine to regularly seek Jesus through the Bible and through prayer and to always do what he tells us to do.

41:13  Whilst the test of a prophet had not been outlined yet – this had to wait until the end of the wilderness journey Deut 18:22  - that test is applied here.  Joseph had proved himself a prophet by his short term interpretation.

There is an irony (no doubt intended) in the fact that the career of the Israelites begins with Joseph who is charged with helping the land of Egypt survive the years of famine Gen 41:37-56, and in the process he causes more power to go the the throne, to the point where the Pharaoh owns the lands of his subjects; Gen 47:20. Then at the end of the sojourn of the Israelites, it is an absolute ruler with whom Moses has to deal and who chases them as they leave the land. It is this pride which causes Pharaoh to "harden his heart", when faced with Yahweh's glory Exo 5:2. It is also this pride which causes Pharaoh to fly to destruction with his servants on the other shore of the Red Sea Exo 23:23-32. In his song, Moses picks up this ultimate humiliation of the previously glorious power in Exo 15:4 and Miriam simply calls them all "the horse and his rider" Exo 15:21.

41:4,7 In saying that Pharaoh ‘awoke’ after the two dreams is an indication of the distress caused by the dreams which were God given. It needed something more than the normal run of the mill dream to impact sufficiently on his mind that he sought explanations.

41:1    It is said patience is a virtue. We need to think about Joseph, languishing in prison wondering if his words to the butler would be remembered. As time passed it would seem less likely that he would be remembered.  How often do we, as time passes, concern ourselves over things that have not happened? Do we truly realise that God is in control in our lives?

As we continue to read the record of the life of Joseph, we can see the spirit of Christ in his life. When Jesus read of God’s faithful servant Joseph, he would have seen the path his Father had mapped out for him and the glory that was promised.

Joseph was one of those who – “…testified beforehand the sufferings of Christ and the glory that should follow” (1Pet 1:11).

Genesis chapter 41

Isn't this the truth -
"The corn in Egypt was saved consistently little by little, so let us do the same. Let's not get complacent in our plenty but store up what we have been given for possible hard times ahead."

Just like the children of Israel had to get down on their knees and pick up the manna (or trample on it) each day as they opened up their tent door - we need likewise to gather our manna each + every day - down on our knees Exo 16:15-16
 

GOD WILL GIVE YOU PEACE (v.16)

Gen 41:16 -"It is not in me: God shall give Pharaoh an answer of peace."

Whenever there are troubles in our ecclesias; whenever there is mental war in our minds: let us go before the LORD and ask Him for an answer. The moment He speaks to us through His word; we shall feel peaceful. Pray and read His word until you find peace.

Christ also declared that the doctrine of peace is God inspired. "My doctrine is not mine, but His that sent me".

John 7:16

41:9-13            So now the time has come. Joseph’s dream interpreting skills make him a valuable man in prison so God causes the butler to recall what he had forgotten for two years. Whilst we are reading this we should remember that Jacob and his other sons are still in the land of Canaan oblivious of the famine that was to come and the deliverance that they would need. 

Gen 41:14

Shaved- As upon completion of the Nazerite vow, Deut 33:16 he also changed raiment as of a priest. The Lord Jesus Christ earned his priesthood just like Jospeh by completing a succesful nazerite vow. The Lord Jesus change of raiment however was a complete change of nature removing his filthy dirty clothes (flesh) and putting on immortality Rom 6:4, Zech 3:4

41:14 The Egyptians, typically, were clean shaven. What beards they might sport were of a religious significance. Joseph, by contrast, would not have shaved. Not because he was in prison but because it was normal for Semitic people not to shave and to have long bears.

41:12 Joseph was indeed a “young man” – probably less than 20. He was 17 when sold into Egypt Gen 37:2. Whilst we do not know how long Joseph served Potiphar we must conclude it was not long and then there were the two years in prison before the butler and baker dreamed.

TWO YEARS LATER...

Joseph's last words to the only person he thought could help him were, "Get me out of here!" Joseph was in prison for an offence he never committed. After interpreting Pharaoh's Baker's dream and telling him he would be released from prison in three days time, Joseph said, "But when all goes well with you, remember me and show me kindness; mention me to Pharaoh and get me out of this prison." (Gen 40:14). But the next thing we learn about poor Joseph is this: "But when two whole years had passed..." After two whole years Joseph was still in prison. Nobody had remembered him.

In hindsight we look back at the story of Joseph and see just how it had to play out. But rotting away in a stinking jail for years on end would have been no fun at all for Joseph. He must have wondered if even God had forgotten about him.

We might be desperate for something to change: for Mr or Mrs Right to appear; for a family to come along; for the right job to come; for health to improve; or a lifestyle change. It all happens in God's good time. Two years was just the beginning of the end for Joseph. There had already been years of slavery and captivity before that. Always keep praying. But remember that God will do what he sees as his best for us in His own good time.
 

41:47-49         When we read of the bounty of the years of plenty we should realise that this unusual fruitfulness was “of God”. He is able to provide more than is needed at any time He chooses.

41:47  There are seven time  -Gen 41:41,43,44,45,46,54,55 – where we read of “all the land of Egypt” over which Joseph had control. We find the same phrase seven times during the plagues – Exo 7:9, 8:16, 9:9,9:22, 10:14, 22:16 – On this occasion demonstrating that God is in control of Egypt.

41:14  we see similar actions in response to dreams that were not understood later in Scripture. It was the experience of Daniel – Dan 2:25

Gen 41:1-43

God rules in the Kingdom of men.

It true today as it was true of Pharaoh and Nebuchadnezzar, “that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men.”(Dan 4:17)

“I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; For kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty. For this is good and acceptable in the sight of God our Saviour; (1Tim 2:1-3)

Do we pray regularly for the rulers today, because we are commanded to do this? 

The Apostle Paul adds - “Who will have all men to be saved, and to come unto the knowledge of the truth.”(1Tim 2:4).

41:51 Clearly Joseph did not forget “all my father’s house” literally as he remembered his brothers when they came to buy corn. Clearly what he “forgot” was the tension and problems caused by his brothers.

41:33-36 And now Joseph has gone beyond what Pharaoh asked of him. Pharaoh wanted the dreams interpreted but Joseph counsels planning for the famine. This is all part of the plan of God

Gen 41:3 Kine is a cow and cows were worshipped in Egypt. Jer 46:20

Gen 41:5 Corn was a very important food in Egypt but the word Stalk is better translated as (river) Reed another symbol of Egypt. Eze 29:6, 2Kin 18:21

Gen 41:14 shaving speaks of Nazerite vow. Shaved at the time of the completion of a vow. Deut 33:16, Gen 49:16

Gen 41:45 Zaphnathpaneah In Egyption means.. Saviour of the world. In Hebrew means revealer of secrets/mystery Cp Matt 13:11, Eph 3:3-9Rom 11:25

41:16 So Joseph had an opportunity to gain the favour of Pharaoh and secure his release from servitude in the prison. But that was not the way Joseph thought. “It is not in me, God will …”. How easy it is for us to bury our faith in God when we can take glory to ourselves.

41:1-8 We all dream. Usually, probably almost always, we give them no regard. However on this occasion the two dreams which were given to Pharaoh by God did occupy his mind.

So we see the providential care of God. He had arranged for Joseph to be in prison so he was ready to be used by God to save the family of Jacob!

41:38-39  Doubtless many of Pharaoh’s servants might have considered the words of Joseph and wondered whether they would get the job of implementing his words but no. Pharaoh makes it clear that Joseph was the obvious choice to implement the plan. So we might wonder how those men felt towards Joseph who was elevated to such a high position in Egypt. A position higher than any other man in the land of Egypt.

v.1-5 It is hard to think what these words could have meant to David at the time, but to us it is obvious that he is speaking under inspiration about Christ, in a similar way to the way that Solomon did later throughout his song. This Psalm (as Bro. Peter says below) is a Psalm of the resurrection, and as such, these five verses tell us of Jesus' triumph over sin. Read them again in that context. I'm sure you'll agree.

v.7 - The concept of righteousness is the concept of the kingdom here, and there is at least an indirect reference to the kingdom age each time we read the word righteousness, as that is the time when righteous reign will occur (Psa.33:5, 99:4). This perhaps gives a little insight into the words of Jesus at his baptism (Matt.3:15). We are reminded on a number of occasions to love righteousness and hate iniquity e.g. Amos 5:15, Heb.1:9

What was the first thing Jesus would smell on the resurrection morning? Psalm 45:8 'all thy garments smell of myrrh and aloes'  Psalm 45 is a Psalm of the resurrection. [Heb.1:9] which is speaking of the risen Christ. Myrrh and aloes occur together rarely in Scripture Psalm 45:8 Prov.7:17 SofS.4:14 John 19:39. The Song of Solomon reference shows that the bridegroom views  the bride, still in her mortal state, as having the 'odour of  the resurrection'
45:13 06441 - 'Within' - used exclusively of the temple/tabernacle. Lev.10:18 1Kings 6:18,19,21,29,30 2Kings  7:11 2Chron. 3:4  29:16,18, here, Eze. 40:16, 41:3. The 'king's daughter' is the ecclesia which is 'the temple of the living God' [2Cor.6:16]
I am sure you will see the beauty of these points.  had you ever wondered what Jesus smelt on the resurrection morning?  He would awake to the realisation that he was alive for evermore.  The first certain proof that his confidence was justified.  Then the odour of the myrrh and aloes and his mind would go to Psalm 45 and, I suggest, SofS.4:14. Thinking of the ecclesia that he had 'bought' may well have caused him to think on Psalm 22:22 'I will declare thy name unto my brethren in the midst of the ecclesia will I sing praise unto thee'  Also Psalm 31:5 'thou hast redeemed me ...' continuing the verse which he quoted in his dying moments on the cross 'into thy hands I commit my spirit ...' [Luke 23:46]. Wonderful!!!

45:2 ‘grace is poured into thy lips’ is seen to have its fulfilment in Jesus (Luke 4:22)

Psa 45:10  In this Messianic Psalm we once again receive much exhortation. A quick look at V.10

In v.17, is he referring to his recording of the Psalms, or something else, I wonder?

Psa 45:6,7 are quoted in Heb 1:8,9 as applying to Jesus Christ. It's a fair assumption therefore that the whole Psalm applies to Christ.  What a wonderful picture then we get of Jesus in verses such as Psa 45:2, "Grace is poured into thy lips".  It was very early in Christ's ministry that they "all bare him witness, and wondered at the gracious words which proceeded out of his mouth." (Luke 4:22)

45:10    The call to ‘incline thine ear’ is the exhortation of Deut 6 to Israel.

This psalm concerns the resurrection of Christ and His relation with His bride, the ecclesia, after the resurrection.  See v.8; Song 4:14; John 19:39 for connection. 

This psalm's language reminds me strongly of Rev 19:11-16 where Jesus is seen riding forth to conquer, and at which time he will claim his bride.

45:11 The one who is to brought to the king is the bride. It is therefore, speaking of us. Do we ever wonder whether Jesus will ‘greatly desire’ us when he returns?

45:3The sword of the Psalm is also found in Song 3:8

It is clear from the words of this Psalm that this is a prophecy of Jesus. So how can Jesus be called "God" in verses 6-7? Well, one might think this was a complex question, but as always, God has given us the answer in His scripture. If we simply look at the context of where this passage is quoted (Heb 1:6), we read:

"God has spoken to us by His son... being the brightness of His glory and the express image of His person" (Heb 1:2-3).

So quite simply: the son is the very image of his Father, and just as you or I can be called by the name of our parent, Jesus could be called by the name of his. And just as you or I can remind others of our parents by our looks, mannerisms, and way of speech; so could Jesus.

INSTRUCTIONS FOR MARRIAGE

Psalm 45 is a song of celebration for the wedding day of the king and his bride. It also contains some really good advice for couples who are planning to be married and even for couples who are already married. The advice is specifically addressed to the bride, but there are lessons for both bride and groom.

"Listen, O daughter, consider and give ear: forget your people and your fathers house. The king is enthralled by your beauty; honour him, for he is your Lord." (Psa 45:10-11)

Firstly, the bride was told to forget her people and her father's house. Married couples are called to leave their parents and to establish their own new family together. Parents and in-laws can cause a lot of tension in the life of married children when they refuse to let go. A husband and wife need to be devoted to each other above the attachment to parents.

Secondly, we read that the king is enthralled by the beauty of his bride. Wives need to show themselves attractive to their husbands (men are very visual creatures), and men need to express to their wives their appreciation of the beauty of their wife.

Lastly, the bride was told to honour her man, "for he is your Lord." Men need to be honoured and respected. God made us that way, but we also need to earn the honour and respect our wives should show.

These are three brief instructions, yet profound enough to make a life time of difference to a godly marriage.

45:7  Hating wickedness contrasts powerfully with Psa 52:3. Doeg is so different from David.

45:7 It is often the case that we, when we know that what we are seeking to implement is ‘truth’, we seem to forget ‘meekness’ Paul told Timothy - 2Tim 2:25 - to use meekness when instructing those in error. Maybe we could learn from this.

45:10   The exhortation to forget ‘thine own people’ is a call to a new nation. Just as Ruth forsook Moab in favour of the God of Israel even though her prospects looked bleak.

Tend to agree with the 2005 comments of David Simpson and others regarding this Psalm being Messianic.

Psa 45:2,5,6,7,9,11,13,14,15 - perhaps these verses have an application to Christ with Christ perpetuating the memory of his Father in the kingdom age (Psa 45:17).

Psa 45:6 - God's Kingdom on earth will be forever (Isa 2:1-4).

Psa 45:7 - "...therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows" - (Isa 61:1-3 "The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek...").

Psa 45:9 - NIV "...at your right hand is the royal bride" (if an accurate translation this would suggest Christ as the king/bridgroom and faithful believers as the bride).

Psa 45:14 - "the virgins her companions that follow her shall be brought unto thee" - perhaps this echoes the wise virgins meeting the bridgroom (i.e. Christ) before the door (i.e. admittance to the kingdom) was shut (Matt 25:1,10).

Psa 45:15 - believers entering into the future kingdom on earth with Christ, the bridegroom, as king (Rev 19:7-9).

Psa 45:16 - could this have application to the sons of Korah some of whom like Samuel were righteous as opposed to their rebellious ancestors?

45:4    Kings and potentates in the life “ride prosperously” in pomp because of their status, wealth and position. Jesus will be different. He will ride in that way because of “truth”.

45:7      Others have been anointed at God’s instruction – the sons of Aaron and the kings of Judah, for example. Jesus’ anointing was above them because his anointing was due to his resurrection from the dead. 

45:16 Those who are truly the seed of David – that is those who have accepted Jesus Christ as their saviour – will be made kings – Rev 5:10 – when God’s kingdom is re-established on the earth.

45:14-15      The way in which “they” are to be brought into the king’s place is seen as speaking of the bride in Song 1:4

45:9     The “king’s daughters” are the Christian church – the bride of Christ.

45:20-21        We must realise that God always sees what we are doing and knows what we are thinking. Knowing this should help us to avoid doing things which we know will displease Him.

45:17 “Important” people try to leave a “legacy” for society. They want to be remembered. They name places after themselves. The servant of God has no such pretentions. He knows his God will remember him and that is all that matters.

45:10 Incline tine ear, whilst drawing on the ideas of Deuteronomy  6 also is developed in Isa 55:3.

45:2We know that God looks on the heart, not the outward appearance – 1 Samuel 16:7 – and yet the one spoken of in the Psalm is described as “fairer than the children of men” this is not because of his looks but because of his gracious lips. The things he says make him fair. Is this true of ourselves?

45:2 We might ask “How was grace ‘poured into thy lips”? Speaking of Jesus. The only way that the “king” could learn of God’s judgment and righteousness was from the written word of God. By constant application to the written word of God Jesus developed those qualities. Qualities which qualified him for his future role as king of the world. So what about us? We hope to be “kings and priests” (Rev 5:10). We can only develop the required qualities in the way that Jesus did – by application to the written word of God. By applying the principles we learn from our reading.

45:10 the “king” of verse :1rose from the dead and has now been “anointed” ( 45:6-7) and is looking forward to his marriage to his bride. So the “daughter” is called upon to change her allegiance from this life to the coming kingdom and then she will be greatly desired by the king (45:10-11). So we are now waiting to enter the king’s palace with rejoicing (45:15). Which bride does not look forward with joy and anticipation to her marriage? Shouldn’t that be our feelings as we await the return of our lord?

45:5 There is a marked contrast here with David in Psa 38:2. On that occasion he was lamenting his sin with Bathsheba. But now he is looking to the victory over sin that was achieved by the risen Jesus who he has alluded to already in the Psalm - :2  seen in Luke 4:22.

v..9-10. In actual fact this prophecy is not recorded in Jeremiah. He must have said it as well, but our record is in Zech 11:12-13. It is a pretty amazing piece of prophecy nevertheless. If we are looking for detailed prophecy to prove things to our friends, here is, I suggest, a good place to turn. How could such accurate details be written all those years previously without the hand of God to guide it?

:24 In washing his hands and speaking of the innocent blood of Jesus Pilate is invoking the provision [Deuteronomy 21:6-8] given in the law when a dead body is found near to a city. In making this appeal Pilate both shows he awareness of the Jewish law and dissociated himself from the actions - though of course he was still culpable for Jesus' death

Matthew 27:1 - "When the morning was come" - This was not long after Jesus had been condemned by the Sanhedrin. Peter’s last denial was probably not far from three o’clock a. m., or near the break of day. As soon as it was light, the Jews consulted together for the purpose of taking his life. The sun rose at that season of the year in Judea not far from five o’clock am., and the time when they assembled, therefore, was not long after Peter’s denial.

"The chief priests and elders of the people took counsel" - They had, at his illegal trial - Matthew 26:65-66 - agreed that he deserved to die, "on a charge of blasphemy;" yet they did not dare to put him to death by stoning, as they did afterward Stephen - Acts 7 - and as the law commanded in case of blasphemy, for they feared the people. They therefore "consulted," or took counsel together, to determine on what pretence they could deliver Him to the Roman emperor, or to fix some charge of a civil nature by which Pilate might be induced to condemn Him. The charge which they fixed on was not that on which they had tried Him, and on which they had determined He ought to die, but "that of perverting the nation, and of forbidding to give tribute to Caesar," - Luke 23:2. On this accusation, if made out, they supposed Pilate could be induced to condemn Jesus. On a charge of "blasphemy" they knew he could not, as that was not an offence against the Roman laws, and over which, therefore, Pilate claimed no jurisdiction.

"To put him to death" - Having got Jesus in their clutches at last, they were desperate to devise some way by which He might be put to death under the authority of the Roman governor.

Matthew 27:38 - Why was Jesus crucified between two thieves? Do they represent Adam and Eve who grasped at equality with the Elohim [angels] in the beginning? - Genesis 3:22. Or do the two thieves represent Jew and Gentile, both of whom have robbed God of HIS glory betimes? Or maybe they represent those who cannot repent, and those who do repent at last? To be certain, we are all "thieves" having robbed God of the full influence HE might have had in each of our lives. One wonders what was going through the minds of James and John and Jesus' Aunty Salome as they viewed this horrific scene, for it was they who had petitioned Jesus for the right and left hand positions in His cabinet should the Kingdom have been established at that time. No wonder Jesus had admonished them, "ye know not what ye ask" - Matthew 20:20-24.

v.3-8 - Difficulties appear when comparing with Acts 1:18. The first is who bought the field, the Priests or Judas. The second is what funds Judas used to purchase the 'field', thirdly whether Judas 'hanged himself' (Matthew) or 'fell headlong and burst asunder' (Acts). And lastly we shall note that in both instances reference is to 'the field of blood'.

The first two are resolved by noting that the Greek word for field in Matthew is 'agros', commonly meaning a piece of ground as normally meant by 'field'. That in Acts is 'chorion' better rendered by our word 'smallholding'. That they are different transactions is emphasised by the different verbs applied to the acquisitions. The priests 'bought', Greek 'agorazo'= 'to buy on the in the open market' whereas Judas 'purchased', Greek 'ktomai',= to acquire for oneself (from 'ktema'= a possession'). It seems likely therefore that Acts is recording what has only now become apparent, that (John 12:6) 'Judas was a thief', and that he had been salting away funds over a long period to acquire this smallholding for a personal possession (remember it was said of all the apostles 'we have left all and followed thee').

The rather gruesome explanation of the details of Judas' death may now be reconciled thus. Judas in his remorse fled to his smallholding, remote from the city, and there hanged himself and was not found for some time. His body may well have hung and decayed there in isolation, until the rope rotted and he fell headlong with the associated detail of Acts 1:18, and was subsequently found..

The apparent problem of two separate parcels of ground being called 'the field of blood is answered by the note earlier that the words for field are different. One became known as the 'field of blood', the other, 'Aceldama' was the 'smallholding of blood' both so called for different reasons, points so clear in the Greek as to allow no confusion See Sidlow Baxter, 'Studies in Problem Texts'.

27:5 That Judas ‘hanged himself’ clearly matches Ahithophel (2Sam 17:23) but remember ‘cursed is every one that hangeth on a tree’ (Deut 21:23). Was this a mark of Judas’ sorrow?

v.18 - In recognising that Jesus had been delivered to death for envy Pilate unwittingly shows us a parallel with Joseph whose brethren delivered him to slavery (and it would have been death if it had not been for Reuben's intervention) for envy. Gen 37:11

Matt 27:26  When ever we read of the events surrounding our Lord's trial and death, there appears so much is missing with the use of the word SCOURGED. It just does not say enough. The Greek word is phragelloo (5417) Which means to whip. Vines says the whip was made up of leather thongs weighted with sharp pieces of bone or lead. Holman's dictionary describes scourging as a whipping, with 13 strokes of the whip on the chest, along with 13 strokes on each shoulder. When we realize what was involved, it provides us with a greater appreciation of the suffering of our Lord.     

V.17  Pilate asks the Jews to choose who they would like to be released, Barabbas or Jesus the Christ.
Some manuscripts name Barabbas more fully as Jesus Barabbas. That would mean his name literally meant  Savior, Son of the Father.  How ironic as this title is also attributable to the Lord Jesus.
Both Barabbas and Jesus the Christ were incarcerated.  One emerged forth to life and the other condemned to death.
Is this not showing us, like the situation with the butler and baker who we read about yesterday in Gen. 40, the death and resurrection of the Son of God?

Verse 39 tells us 'they that passed by reviled him, wagging their heads, and saying 'thou that destroyest the temple, and buildest it in three days, save thyself.  If thou be the Son of God, come down from the cross'

Amazingly, these 'passers by' were mocking Jesus for words he had said near the start of his ministry, when he cleansed the temple.

Its hard to think that 'passers by', would have remembered what he had said all that time ago?  This phrase he used was quoted on one other occasion - that is at his trial.

In the previous chapter the chief priests and the elders, in their desperation, illegally sought false witness against Jesus, no doubt offering money to any man that successfully brought a conviction.  Two witnesses at the last came and quoted this phrase, trying to condemn Christ.

However, their false statements were not enough to bring about the conviction.  So no doubt they did not get their reward.  Had those chief priests and those elders obeyed the letter of the law, we read in Deut 19 that it should not have been Christ nailed to the cross, but these two,
having brought about false accusations.

Is it not possible, therefore, that these 'passers by' were people we read about yesterday?  Two people who didn't get their money.  Two people who were bragging because it was Christ suffering on the cross and not them.

The heart truly is deceitfully wicked.

In v.43 the Jews are quoting (unwittingly?) from Psa 22:8.  The Lord hearing this answers them (Prov 26:5) by quoting Psa 22:1(v.46).  He is telling onlookers to read all of Ps. 22 and understand what was written about Him, and believe.

As he hung, dying in agony, upon the cross, Jesus reiterates the beginning words of Psalm 22 (v.46).  He had been mocked by the Jews (Mark 15:29-32).  Then, he utters the words which would have been recognized by the Jews, in Aramaic, Eloi, Eloi, lama sabachthani?  If they had thought about the psalm, they would have understood that it spoke of Him.  But their hearts were hardened. Ironically, a gentile, who probably was not familiar with Psalm 22 embraced Him (Mark 15:39).
The first part of Ps. 22 describes a sense of being cut off from God. Jesus and His Father always had an uncommonly close relationship (John 5:19-21, 10:30, 14:11).  Could it be that the Father withdrew His presence and left Jesus to suffer his final moments on the cross alone?

v.1 tells us that it was all the chief priests and elders of the people - sounds like quite an unusual gathering.  This was a big event for them.  Look at the power that was needed to bring proceedings against this man!

HONOUR GOD
 
One of the amazing things about the character of Jesus was the way he refrained from defending himself against all the accusations that were hurled against him. Even if the accusations had been true and we were in the same position as our Lord, we would have felt compelled to justify what we had done and to make ourselves seem more innocent than we were made out to be. How much more true is this of us, when, like Jesus, we are accused falsely of things that are totally untrue.  Our reaction would be our immediate defence against the slander of our character.
 
But though Jesus was accused by false witnesses, and of crimes he was innocent of, he didn't answer any of those charges.  Throughout the trial in the Sanhedrin, Jesus remained silent. (Matt 26:63) And in his trial before Pilate "Jesus made no reply, not even to a single charge." (27:14) One reason for his silence was that God would be honoured above his own honour.
 
Let's make sure we honour God above ourselves in whatever situation we find ourselves in. Give God glory and show ourselves to be humble.

V.29,46 - my January 10th comments in Psa.22:1 may be somewhat relevant to these two verses referring to "crown of thorns, sabachthani, forsaken". It should also be noted that God did not forsake His Son Psa 22:24. But Christ was in a thicket of sorts (Gen 22:13).

27:31  The mocking of Jesus contrasts the way in which Herod was 'mocked' by the 'wise men' in Matt 2:16 when they did not return to Herod to tell him the whereabouts of Jesus.

The dear Lord Jesus Christ knew that He had to die. He understood God’s plans, that the world could only be offered salvation by the death of a sinless man. So when Jesus’ body was buried in the tomb in the garden (see John 19:41), here He was being returned to mother earth.  He had been born of Mary, and in a sense this part of Him was returned to the place, the earth (and a garden), where Adam had come from. So this burial of the Lord was highly symbolic.

v4 the Jews disclaim responsibility, telling Judas that it's his responsibility, v24 has Pilate disclaiming responsibility, and v25 has the responsibility finally devolving on the people (egged on by the chief priests & elders). This is reminiscent of Eden Gen 3:12,13 where responsibility is passed along the line, but all are judged, nevertheless. The end of the line in Genesis was the serpent, and in Matthew is the Jewish people, the enemies of Christ.

27:1 ‘elders … to death’ quotes and echoes the sentiments of Psa 31:13

27-31 Between the scourging and Christ's crucifixion, Matthew gives the most complete list of the mocking that he suffered

The more we consider these events the greater appreciation we develop about the suffering and humiliation that our future king underwent.

27:3-10      The events recorded in these verses are a digression, it seems. Doubtless Judas did not do all these things on the night in which Jesus was betrayed. All the gospels are silent as to when Judas hung himself after returning the money to the chief priests. However it is most improbable that these events took place before the actual death of Jesus.

There is an interesting point regarding vs.9,10.  Although Jeremiah is given credit for having spoken the words quoted, they actually appear in Zech 11:12,13.  In Jesus' day, the books of the prophets began with Jeremiah.  The lead book was mentioned by name for any material that was contained in that (prophetical) group, rather than the name of the specific book (in this case Zechariah). 

As has been remarked by others, v9-10 isn't quoted from Jeremiah but from Zechariah. So why does Matthew mention Jeremiah?

When we find such anomalies in scripture, God is saying "This is important. Go and do some digging!" So the Spirit means us to link Zech 11 and Matt 27 with Jer 32 which speaks of Jeremiah buying a field for pieces of silver. Some verses which immediately stand out are Jer 32:26-33 and in particular v32 "their kings, their princes, their priests, their prophets, the men of Judah, and the inhabitants of Jerusalem" who were the multitude condemning Jesus, bringing upon themselves the prophecy spoken by Jeremiah in v31. Thus we are being told that the death of Jesus was a culmination of the wickedness of Jerusalem, yet his act of self sacrifice would seal the "everlasting covenant" which would ultimately lead to its restoration (Jer 32:37-44).

Matt 27:18 - "For envy they had delivered him". The Lord Jesus has nothing, no worldy standing, no possessions so what did they envy him for? It was for his wisdom, and the gracious words that he spoke, how the people regarded him throughout the lands, his influence on the crowds that gathered and of course when he was confronted by the scribes and Pharisees he often left them completely speechless. This they hated.

Matt 27:46 - Jesus says, "...My God, my God, why hast thou forsaken me?" - if Jesus was/is God, as some believe, he would have to say something more inclusive like "...Myself, myself, why hast I forsaken myself?" Instead, Jesus refers to God as a distinct being from himself. God similarly separates His personage from Jesus, "For God so loved the world, that he gave his only begotten Son..." (John 3:16).

27:14  Jesus had nothing to say to the roman authorities. He did not need to defend himself against them as he had not offended any of their laws. Responding would have given credibility to the charges of the Jews.

THEY DID WHAT THEY COULD
We have a wonderful faith expressed in the women who followed Jesus.Matt 27:55-56
* They couldn't speak before the Sanhedrin in Jesus' defence
* They couldn't appeal to Pilot
* They couldn't stand against the crowds
* They couldn't overpower the Roman guards
BUT THEY DID WHAT THEY COULD
* They stayed at the cross when the disciples had all fled
* They followed Jesus' body to the tomb
* They prepared spices for his body
* They took advantage of what they could do for Christ
INSTEAD OF WORRYING ABOUT WHAT THEY COULD NOT DO ... THEY DID WHAT THEY COULD
Therefore, they were the 1st witnesses to the resurrection

27:17 Barabbas was ‘notable’ One presumes for his lawlessness. However the flesh prefers such an one to the sinless Jesus.

27:1   The leaders taking counsel against Jesus is a fulfilment of Psa 2:2

Matt 25:17 Matt 27.17 Going on from Brother Peter Forbes' comment above it is ironic that the throng wanted Barabbas - the "son of the father" instead of Jesus the Father's Son

27:1    In telling us that the subsequent events happened after “the morning was come” helps to confirm the illegality of Jesus’ trial. All night accusations were made and a decision had been taken to kill Jesus. Now the morning those planning to kill Jesus seek the sanction of the Roman authorities. 

Matt 27:60 A lovely type with the sin offering in Lev 4:11 in the sin offering the body of the bullock (its flesh) was taken away to a clean place and destroyed. Just as Christ had his body took to a clean unused tomb and destroyed. Let us follow him Heb 13:11

AT HIS EXPENSE

For me, one of the hardest parts of the trial and crucifixion of Jesus, is reading the part about the soldiers mocking Jesus. "Then the governor's soldiers took Jesus into the praetorium and gathered the whole company of soldiers around him, and then twisted together a crown of thorns and set it on his head. They put a staff in his right hand and knelt in front of him and mocked him. 'Hail King of the Jews,' they said. They spat on him, and took the staff and struck him on the head again and again." (Matt 27:27-30).

This was just abuse for the sake of abusing a prisoner. No doubt many prisoners got treated in the same way, but it was not part of the justice system: it was not the trial, the flogging or the crucifixion. It was people having fun and causing pain at Jesus expense.

We may not hit people on the head with sticks, strip them naked, or crown them with thorns, but if it pains us to see what happened to our Lord in this way, then we need to be careful if we have fun or cause pain in other people at their expense. A sarcastic word here or there, a mocking tone of voice, making a mess for them to clean up, passing the blame.

Jesus took it all for us. Let's be careful we don't pass it on to anyone else.

27:9     Whereas Matthew says the words were spoken by Jeremiah we find them in Zech 11:12. So maybe Jeremiah said the words and then at a later date Zechariah was moved to write similar words down.

WORST DAY, BEST DAY

It probably began as his worst nightmare and ended as an honour he would never forget. As Jesus struggled with the cross on the way to Golgotha, the soldiers accompanying him commanded a man from the crowd, Simon of Cyrene, to carry the cross behind Jesus. The only people that carried crosses were those who were going to be hung on them. Simon's respect ratings from the public plummeted as they watched him carry a cross to the place of crucifixion.

He carried it for a man who was barely alive, who was rejected by the people and their leaders. Simon would have experienced the same taunts, rotten tomatoes, eggs and insults that Jesus faced. And Simon had no option. He had been forced to into it. It was his most degrading and humiliating moment as he, like Jesus, unjustly faced the scorn of the crowds.

But after the resurrection of Jesus his perspective must have changed. Simon had carried the cross for the Son of God, the King of the World! How honoured he must have felt, that he of all people, had been chosen for such a task.

We have all had bad days, but like Simon, I wonder if we will we able to look back at them later and discover that our bad days were actually our best days, that our bad days were the ones when God was most actively working in our lives.

27:4    When Judas said “I have sinned” the response of the leaders should have been care and concern to recover Judas. However they were so determined to do their own will caring for one of the “flock” was the last thing on their minds. How often do the things we want to do get in the way of supporting our brethren and sisters?

27:34 It appears that there was an attempt to give Jesus vinegar to drink before the crucifixion. Jesus refused. Prov 31:4 is worth considering in this context.

27:65 Pilate’s reaction to the fears of the Jewish leaders might indicate that he had already had enough of their demands and so left them to sort out the watch. One cannot imagine that Pilate thought either that the disciples would steal the boy and claim he was alive or that Jesus would actually rise from the dead.

27:64 The way in which the leaders wanted the tomb guarded to prevent the disciples taking the body and claiming Jesus was risen from the dead clearly highlights the fact that the leaders understood Jesus’ claims even though it seems at this time the disciples did not.

27:13-14 Pilate, exasperated with Jesus, challenges him about the accusations brought against him. Pilate realised that Jesus was no threat to Romans and that the charges were not well founded. Under normal circumstances a prisoner would be very vocal in explaining the fact that the charges were false. This is why Pilate “marvelled”

27:2 Why would they bind Jesus? It is as if now they had him in their control, as they doubtless thought, the way in which they sought to humiliate started. We will see more examples of their attempts to humiliate him in the rest of the chapter.

Matt 27:46

“… Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? That is to say, My God, my God, why hast thou forsaken me?

This verse has caused a lot of confusion and debate. Some argue God could not look on sin, and so forsook His son, a view I held for years; others argue against this by citing John 16:32 and 2Cor 5:19. Jesus from the foundation of the world was destined for the salvation of mankind: made to be a “sin offering” for us, not “made sin for us” (cf. 2Cor 5:21; 1Pet 2:24; cp. Heb 10:5-10). In the NIV version of Rom 8:3, we read: “For what the law was powerless to do in that it was weakened by the sinful nature, God did by sending His Son in the likeness of sinful man to be a sin offering.” What this means is Christ in his own body bore the punishment of our sins in sacrificing self, not bore our sins, themselves. This being the case, the argument of God not looking on sin and forsaking His son becomes moot.

The idea that God forsook His son goes against His very nature. He did not forsake the first Adam after he committed sin, nor would He have forsaken the last Adam who did not commit sin, but walked perfectly before Him in all obedience to the very end in offering himself for us that through him we may attain unto life! Does our Father forsake us when we actually commit sins (cf. 2Chron 15:2)?

We have to ask ourselves why then did Jesus take these words of Matt 27:46 from Psa 22? While Jesus hung on the cross, he was mocked and taunted in that he could save others, but not himself, that being the son of God, let God come down now and save His son (Matt 27:41-43). They did not believe he was the Messiah, nor would it be possible now with their being in the midst of such a horrid scene! So, what does Jesus do? He quotes Psa 22:1! The Judeans would have been familiar with the Psalms. In taking them to Psa 22, they would realize that these very events they were witnessing were prophesied of their Messiah! It was Christ’s last ditch effort, if you will, as a witness to himself, that he truly is the Messiah! In quoting this Psalm, how could Jesus possibly have believed the Father forsook him? The question was a rhetorical one because the attention of many at the scene was riveted by the horror of the scene, and to them it would have appeared that God had forsaken this man who claimed to be His son. We further read in Psa 22:24, “For he hath not despised nor abhorred the affliction of the afflicted; Neither hath he hid his face from him; But when he cried unto him, he heard.”

This Psalm is a magnificent Psalm, a vivid portrait of the Messiah’s temptations, death and resurrection that ends with a crescendo of praise and the promise of the Millennial for all of God’s people. This is what was on the Messiah’s mind to the very end: to believe on him who is the way, the truth, and the life throughout all generations for ever and ever (John 14:6), AMEN!

Matt 27:2 - Pilate was the governor of Judea and Samaria from AD 26 to AD 36 or 37.

Matt 27:3 - Peter and Judas both had remorse afterward, but only Peter believed in God's grace.

Matt 27:5 - Judas despised the coins he betrayed Jesus for as he viewed them as cause for him to lose his salvation; Ahithophel betrayed David then hung himself thus echoing Judas (2Sam 17:23).

Matt 27:5-10;Zech 11:12-13 - in the time of Jesus, Jeremiah is thought to have been the lead book for all material mentioned in the prophetic grouping. 

Matt 27:14; Matt 26:63; Isa 53:7 - silent like a lamb led to the slaughter and this also was a demonstration of Jesus' self-control.

Matt 27:19,24,25;Deut 21:6-8;Psa 73:13 - Pilate washed his hands (a Jewish custom to signify removal of guilt).

Matt 27:20,23 - the fickle crowd that recently had been crying "Hosanna" now cried "crucify".

Matt 27:25 - but God doesn't punish children for the sins of their fathers (Eze 18:1-18).

1Sam 17:49,54;Matt 27:33;Gen 3:15 - we have Goliath's skull which symbolized sin brought to Jerusalem, Christ's crucifixion at Golgotha dealt sin a mortal blow to the head -- even thoughts of temptation would be eradicated for Jesus upon his resurrection (Heb 4:15;James 1:13).

Psa 22:16,18;Matt 27:35 - pierced and lots prophetically cast for Christ's clothing.

Isa 53:12;Matt 27:38 - numbered with the transgressors, thieves on either side.

Psa 22:7-8;Matt 27:39-43 - mocked.

Matt 27:44;Luke 23:39-43 - the one thief repented just before he died.

Amos 8:9; Matt 27:45 (darkness during the last 3 hours of Christ's crucifixion).

Matt 27:51;Heb 10:19-20 - the veil or temple curtain torn  refers to Christ's flesh (human nature) being torn thus allowing entry to the Most Holy Place.

Isa 53:9;Matt 27:57-60 - death and burial.

1Kin 18:26-44;Psa 34:20;Jon 1:17;Matt 27:63-64;John 19:32-34;Acts 1:9-11 - blood and water, destroyed the devil (sin) ,no bones broken, rise out of pit in 3 days, leave and return in a cloud.

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

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

Matt 27:46

“And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? That is to say, My God, my God, why hast thou forsaken me?”

In the HOLY BIBLE FROM THE ANCIENT EASTERN TEXT, George M. Lamsa’s Translation From the Aramaic of the Peshitta, this verse reads: “And about the ninth hour, Jesus cried out with a loud voice and said, Eli, Eli, lemana shabakthani! My God, my God, for this I was spared!

Bible scholar Stephen T. McCarthy wrote: “Eli, Eli, lama sabachtani? (My God, My God, why have You forsaken Me?) correctly appears in the Aramaic manuscripts as, ‘Eli, Eli, lemana shabakthani’ (My God, My God, for this is my purpose [alt. was spared] [alt. this was my destiny.]”).

Forum.yadayah.com/default.aspx?g=posts&t=1596#post11271/

"NEW TESTAMENT ORIGIN," Dr. George Lamsa states, “Not a word of the Scriptures was originally written in Greek...the Scriptures were written in Aramaic.” ‘I believe that he is correct and that those Christian apologists and ministers scrutinizing the nuances of Greek words for deeper understanding would be better served investigating the subtle meaning of Aramaic words and the cloaked truth behind Aramaic idioms.’” Stephen T. McCarthy

In the book IDIOMS IN THE BIBLE EXPLAINED by George M. Lamsa, on p. 103, “This term even at present is only used by the Aramaic speaking people in Assyria, the same language which the Galileans spoke at the time of our Lord. This phrase in Aramaic means, ‘My God, my God, for this I was kept. (this was my destiny—I was born for this).’”

“Jesus did not quote the Psalms. If He had, He would have said these words in Hebrew instead of Aramaic, and if He had translated them from Hebrew He would have used the Aramaic word ‘nashatani,’ which means ‘forsaken me,’ instead of the word ‘shabacktani,’ which in this case means, ‘kept me.’” (cf. Psa 22:1).

27:1 And so it is made clear. The motives are shown – and this was even before there was a trial! How often do we come to a conclusion before examining the evidence because our conclusion suits us?

Matt 27:46

“… Eli, Eli, lama sabachthani? That is to say, My God, my God, why hast thou forsaken me?”

Was there ever a time when we felt so bogged down in endless adversities and afflictions, that just kept dragging us deeper and deeper into this utter feeling of hopelessness, so much so, that it made us wonder if God had forgotten or abandoned us? I’m sure some of us have and know this feeling very well.

David felt forsaken (Psa 22:1), though he wrote in Psa 9:9,10 “Yahweh will be a refuge for the oppressed, a refuge in time of trouble. And they that know thy name will put their trust in thee: for thou, Yahweh, hast not forsaken them that seek thee” (cf. Psa 27:9,10). The Israelites in their anguish being exiled in Babylon cried, “But Zion said, Yahweh hath forsaken me, and my Adonai hath forgotten me” (Isa 49:14). With one of the most touching and beautiful expressions of Yahweh’s grace and love, He replied, “Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget, yet will I not forget thee” Behold, I have graven thee upon the palms of my hands; thy wails are continually before me” (Isa 49:15,16). 

We come to Jesus hanging in agonizing pain at his crucifixion. To truly understand what is happening, we need to know just who Jesus is (John 17:3). We learn many beautiful lessons on life and love, but his ministry also focused on his death, our only hope for salvation. Jesus was the “body” prepared by God (Heb 10:5-9); he was the spotless Lamb of God without blemish (John 1:29; Heb 9:14,15; 1Pet 1:19; cf. Num 6:14); he was filled with the Holy Spirit without measure (Luke 3:34).  The name, Jesus, means, “Yahweh saves” (Matt 1:21); his name in the Hebrew derivative is “Yeshua,” and carries the meaning of, “saviour” or “deliverer.”  

Jesus is “God with us” (Matt 1:21-23); he identified himself as “the Bread of Life” {John 6:35); “the Light of the World” (John 8:12); “the Resurrection and Life” (John 11:25); “the Way, the Truth, and the Life” (John 14:6). Jesus always stayed focused on doing the will of his Father (John 5:30; John 6:38-40). Jesus offered his body as a sin offering without spot or blemish, thus, only he was qualified to save us and became the author of eternal salvation (Heb 5:9; 1Pet 2:22-25).

In dealing with Jesus’ temptation, he was tempted like us, but unlike us, he never yielded to his temptations (Heb 4:15). His anguish was real (Matt 26:39), but it is incorrect to claim that Jesus while on the cross in agonizing pain caved in, even temporarily, by questioning God in forgetting God’s loving presence. It is tantamount to saying he succumbed to the temptation, and then citing Psa 22:1 as verification, and that later Jesus recalls Psa 22:24, as if that would make it any better! What a blemish we just put on Jesus! It sounds like a clanking gong being introduced into a beautiful and harmonious gospel message!

Under the Law, any Passover lamb was thoroughly inspected prior to sacrificing (Exo 12:3,5,6; Lev 23:4; Deut 15:21). Jesus, the Lamb of God is our Passover Lamb sacrificed for us (1Cor 5:7), and was without fault (1Pet 2:20-23; cf. John 8:46).  God knowing the end from the beginning, if Jesus would have yielded to doubts and question God even temporarily in forgetting Psa 22:24, he would never have even made it to the cross (cf. James 1:5,6)! No, when God prepares a body, Yeshua, for sacrifice, he is prepared! No wonder this verse is constantly a source of much confusion and debate! The Jesus we serve was a special body prepared by God for us for a specific reason and God makes no mistakes. Jesus did not fail God in any respect; he never doubted the Father. He was “one” with Him (John 10:30). He was the unspotted, unblemished sacrifice who did not falter even under trying circumstances as verified by God’s acceptance of him! What we are doing, whether we realize it or not, is we are projecting our own thoughts, actions, feelings, experiences and doubts under trial onto Jesus and then use it on Jesus to support our thoughts and feelings. We may fail, but Jesus never did.

In Psa 22:1, David actually began by writing of his own feelings and frustrations being hunted by his enemies (cf. Psa 42), and while doing so the Holy Spirit of prophecy led him beyond himself and unto Christ. According to the HOLY BIBLE from the Ancient Eastern Text, George M. Lamsa’s translation from the Aramaic of the Peshitta, this verse reads, “MY God, my God, why hast thou let me to live? and yet thou hast delayed my salvation from me, because of the words of my folly. O my God, I call thee in the daytime, but thou answerest me not; and in the night season thou abidest not with me...” (Psa 22:1,2,4,5). When we read these verses for continuity, we get the context and it is nothing Jesus would have said or quoted as applying to him while dying!  David cried out for deliverance from his enemies, as the Israelites did and were delivered.

In Matt 27:46, about “the ninth hour, Jesus cried out with a loud voice and said, Eli Eli lemana shabakthani! My God, my God, for this I was spared,” in other words, in the marginal note, “this was my destiny.” This translation from the Aramaic Peshitta fits perfectly because it was Jesus’ destiny, and so revealed in both the Old and New Covenants. We are exhorted to consider Jesus, the author and finisher of our faith, who for the joy set before him, “endured the cross, despising the shame.” He endured it all and set himself as an example that we not get weary and faint in our minds (Heb 12:2,3)! Jesus did not waver. He is given as our example not to.

We read in Isa 50:7, “For Adonai Yahweh will help me; therefore shall I not be confounded: therefore have I set my face like a flint, and I know that I shall not be ashamed.” This prophecy reveals not only that Christ would not shirk from his mission despite knowing of the severe suffering, opposition, and humiliation. “Flint” is a rock used figuratively of the toughness of the task (cf. Deut 8:15; Psa 114:8) and the inflexibility of unwavering determination (cf. Eze 3:8). Nothing would deter Jesus from accomplishing his mission.

God was in Christ reconciling the world to himself” (2Cor 5:15,18,19). Jesus knew what his destiny was and fulfilled it spotlessly when he declared, “It is finished.” The Lamb of God is our perfect example whom we really ought to get to know, be strong, and follow him. God so loved us, He prepared a body, Yeshua Messiah, the spotless and unblemished Lamb of God, for us; and Yeshua so loved us that he set his face like a flint in unwavering determination to save us (1John 3:1-3).

27:16 The irony should not be lost on us. The prisoner “Barabbas” name means “son of the father” Jesus was “the son of God”. One would imagine the irony would not have been lost on those involved in Jesus’ trial. But the choice, though encouraged by the religious leaders, was to choose the son of the flesh rather than the son of the spirit.

Matt 27:46; Mark 15:34

“… Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me?”

Anyone who has ever lost a loved one knows the significance of their last words to each other. Those last loving words are priceless, etched into our memory, and forever cherished. They are powerful words, and we cling to them to help us through difficult times. Words matter, and the last and final words carry the greatest weight.

Jesus, our Saviour, committed his whole life to the Father and finished the work the Father gave him (John 4:34; 17:4; cf. John 19:30). We need to read Jesus’ prayer to the Father (John 17) to fully realize the magnificent spirit he has toward his Father, his closeness to Him. Christ is the visible image of the invisible God; the express image of the Father. He is one with Him (John 10:30,38; 14:6-11; 17:4,5,6,22,23; Heb 1:3)! In John 8:28,29, Jesus said: “… When ye have lifted up the Son of man, then shall ye know that I am he [son of God], … but as the Father hath taught me, I speak these things… the Father hath not left me alone; for I do always those things that please him.” Jesus was speaking about his crucifixion. Furthermore, in Luke 23:46, Jesus spoke to the Father, “… into thy hands I commend my spirit” just before he fell asleep. Also, while on the cross, he prayed, “Father, forgive them; for they know not what they do (Luke 23:34). Jesus conversed with his Father. If Christ uttered these words that he was forsaken by the Father, it raises more questions, as it contradicts the very nature of our Father and of our Messiah, as Scriptures reveal.

The Bible teaches us that God will forsake us IF we forsake Him. “YAHWEH is with you, while ye be with him; and if ye seek him, he will be found of you; but if ye forsake him, he will forsake you” (2Chron 15:2; cf. Deut 31:6,8). “Forsaken,” # G<1459>, egkataleipo, can mean to “leave behind in a good sense, or let remain over, or (in a bad one) to desert:-forsake leave.” Two cross-referenced numbers given by Strong’s that directly relates to egkataleipo is # <2641>, kataleipo, “to leave down, i.e. behind; by implication to abandon…” Then, # <3007>, leipo, “… to leave, to fail or be absent…” In Hebrew, it is azab, # <5800> “… to relinquish, … leave (destitute, off), refuse...” This verse has led many to a wrong conclusion. Albert Schweitzer claimed that Jesus died as a disillusioned Messiah because God would not deliver him!

Theologians, Bible scholars, Bible commentaries and Bible students have for centuries accepted this to be the last words of Jesus expressing his feeling of abandonment and cite Psa 22:1 as well as Hab 1:13 as evidence that Jesus is the Messiah spoken of here. Many conniptions occurred over this by some Bible students whose explanations are all filled with conjectures and suppositions. It wouldn’t have convinced the Scribes, Pharisees, or Sadducees any more than when Christ was amongst them. Christ had stated earlier that even his disciples wouldn’t truly understand until after his crucifixion and after his resurrection (John 8:28; John 14:16-18; John 16:12-14; John 20:19,22; Luke 24:44,45

In Psa 22, David cried day and night to God for an answer to his plea for deliverance but didn’t get one – yet! His plea was that since God rescued the fathers who trusted in Him, delivered them, and saved them, why is He silent in his case, and this led him to “great discouragement.” To say Psa 22:1 is a prophecy on Christ and ignore the context - the circumstances and the reasons for David’s plea for deliverance because he received no immediate answer, is to wrest Scripture! Furthermore, David wrote in Psa 22:24: “For he hath not despised nor abhorred the affliction of the afflicted; neither hath he hid his face from him; but when he cried unto him, he heard.” If Christ wanted to bring his Messiahship to the onlookers’ attention, he would not have used Psa 22:1! He could have started at verse 12, or Zech 12:10, “… and they shall look upon me whom they have pierced, and they shall mourn for him…” or, with IIsa 53, “He was wounded for our transgressions, he was bruised for our iniquities… and with his stripes we are healed.” What a contrast! While Jesus’ crucifixion emerges prophetically from this Psalm, Jesus consigned himself to the will of the Father praying for strength to go through it. Were the angelic beings strengthening him not strong enough? God forbid (Luke 22:41-45)!  Jesus could have appealed to the Father at any time, and He would have sent 12 legions of angels to deliver him, “but how then shall the scriptures be fulfilled, that thus it must be” (Matt 26:53,54?! God was with him all the time!

“And he that sent me is with me: the Father hath not left me alone; for I do always those things that please him (John 8:29). God does not forsake those who put their faith and trust in Him (Psa 9:10; 37:28; 94:14; Heb 13:5,6,8). To believe Jesus felt forsaken leaves us with many contradictory scriptures! God’s attributes do not change, nor does He tempt anyone (Isa 40:31; Mal 3:6; 1Cor 10:13; James 1:12,13). Jesus does not change, he is the same yesterday, today, and forever (Heb 13:8).

Christ faced his challenges with complete trust in God. He was filled with the Holy Spirit without measure (John 3:34,35). He was the spotless Lamb of God (John 1:29). He was a body prepared especially by God for this sacrifice (Heb 10:5,8,9; Psa 40:6-8). Jesus knew (ginosko) God would deliver him. He also knew that his dying was so that we may also live. We can be certain that when we will face our challenges, having complete trust in God, He will deliver us, too.  God will not forsake us; He will not turn His back on us. He has engraved us on the palm of his hand; He will not fail us or forsake us (Deut 31:6,8; 1Chron 28:20; 1Kin 8:57; Isa 49:16).