Comments for January 5

ch. 9:4-6 - God is giving a law here. This is before the Law of Moses. It is made here directly to Noah by God. Noah and his family appear to accept this with blind faith. No explanation is offered at this point. When God reveals the law to Moses, years later, much more detail is given: Lev.17:10-14. In this passage from Leviticus, the Hebrew word nephesh is used several times, translated life or soul interchangeably.

9v.16 - I seems likely that Noah spoke this verse, as the next verse introduces God as the speaker again, and this verse refers to God where previous ones referred to I. Here we have the remembrance aspect of the covenant, recognised as necessary by Noah, who knew the infirmity of his flesh. Hence we should not neglect the opportunities to dwell in remembrance on the covenant of salvation that God has made for us. Eph 2:11-13, 2Tim 2:8

ch 9 - The covenant to Noah to which the rainbow is a token is developed when God spoke to Abraham [Genesis 17] in the covenant of circumcision. Circumcision was the token of that covenant with Abraham - the universal covenant with Noah is made personal to Abraham.

ch 10 - The table of nations given in this chapter provides the basis for the way in which the world was populated and provides the key to whom is being spoken about in prophecies about the nation. For this reason it is worth spending time drawing your own family tree based on Genesis 10.

9:11 In saying that He will no more destroy the earth with a flood demonstrates that the flood was universal. There are regular local flood which cause destruction indicating that if the flood was local the promise that God gave here has not been kept.

10:6 Mizraim is Egypt The word translated Mizraim here is translated Egypt around 600 times Egyptian or Egypt In fact there are only four times when it is left transliterated as Mizraim

Genesis 9:16 -  "And the bow shall be in the cloud;" - When we see a rainbow, standing as we do upon the earth, we only see that part of the bow that stretches upwards toward God. However, if you have been in aeroplane and seen a rainbow, you will have seen a complete circle, connecting heaven and earth, just as Jesus Christ was the connection between God and mankind. From where God sits in the Heavens, He sees the complete bow, rich in colour, and never ending - just like His gracious covenant with mankind. What lesson can we draw for ourselves, that we only see "half a rainbow?" To fully appreciate the great covenants of God, one must "dwell in the Heavenlies with Christ" - Col 3:1-2. Most people do not even begin to appreciate the value of Gods covenants of promise, because they allow "earthly" things to restrict their vision of Gods principles, hence most people only ever see "half a bow". But they do get to see a most important part - the part that points to God - so really, they too are without excuse.

Genesis 10:8 -  "And Cush begot Nimrod: he began to be a mighty one in the earth." - The worlds first monarch also established the Kingdom of Men. Nimrod was a rebel; that is, he believed he knew "a better way" - but then rebels always do. Not for him, the covenants of promise spoken to Adam, Eve, Enoch and Noah. Nimrod is the 13th from Adam (scripturally 13 = the number for rebellion) and in effect he became the first "Pope" - he brought "church" and state together to become earths first "God King".  He was ultimately deified and a Triune Doctrine grew out of Father, Mother, Child, when Semaramis, Nimrods wife gave birth to baby Tammuz some time after Nimrod died. Semaramis claimed baby Tammuz (who is believed to have been born on December 25th) was Nimrod re-incarnated. The false religion established by Nimrod and embellished by Semaramis became the foundation religion for all that is apostate and against Gods Truth.

Thought:- "God makes a promise... FAITH believes it; HOPE anticipates it; PATIENCE awaits it."

a) God uses "Covenant" 7 times to Noah in ch 9. Compare 12 times to Abraham (ch 17).
b) After the flood people were permitted to eat meat (9:3,4). Before the flood everyone was
vegetarian (Gen 1:29,30)

9:1 The flood marked a new beginning – it was like a new creation – hence the commandment echoes the commandment given to Adam (Gen 1:28)

10:10 Shinar is Babylon (Dan 1:2)

Gen 9:8-17 In these few verses the word covenant appears seven times. This is a perfect covenant.

Gen 9:14  God is promising that the sun is going to shine again. (2Sam  23:4-5) Here we have an extension to the rainbow covenant

God created a rainbow as his covenant of peace between himself and humankind. He does this at the end of the flood, which marks a new beginning for humankind (

Gen 9:13).
The rainbow is again mentioned via the visions of John in the Apocalypse (the Book of Revelation) (Rev 4:3, 10:1).

And just like the incident in Genesis, it marks a new beginning.
In

Rev 4:3 the rainbow is viewed from the heavenly throne. From there the whole of the rainbow is seen, that is the complete circle (we on earth see only half a rainbow).
This is a vision of the whole earth at peace.

Rev 10:1 shows the rainbow angel. This again symbolises a time of peace. Additionally, the angel represents the saints (sanctified ones) who will form the multitudinous Christ reflecting God's glory. This is a picture of the Kingdom (and beyond).

What a vision! What a time to look forward to! We can be part of that multitude if we prepare now.

In 1Tim 1:4 we are told not to give heed to 'endless genealogies'.  I have today received an email from a person suggesting that therefore we should not be mindful of the various genealogies of the Old Testament, of which today's chapter 10 is one.  I cannot feel this is appropriate but have to admit to having had difficulty answering this and maybe working out just what the passage to Timothy does refer to.  If anyone has a scriptural answer to this, or a point that they feel to be relevant, maybe they would care to contribute it below.

Genealogies
The word apernatos (only found here) used in 1 Tim 1:4 for endless has the sense of unfinished. So it seems the adversaries the truth(ie. Gnostics) in Paul's day were using genealogies in a similar fashion to their other vain talk that led nowhere and edified none. Reading the genealogies in a correct way however, would be most beneficial as ALL scripture is inspired by God.
In Asia Minor and Crete Gnosticism was especially strong, due probably to the semi-Oriental character of the populations of those places. It was for this cause that Paul deemed it advisable to leave Timothy and Titus in Ephesus and Crete respectively, for the purpose of combating the evil and upholding the truth. Timothy in Ephesus was there that he might "charge some that they taught no other doctrine, neither gave heed to fables and endless genealogies"(1 Tim. 1:3, 4). Titus in Crete was to "set in order the things that were wanting"(Tit. 1:5). "profane and vain babblings and the oppositions of science (gnosis) falsely so-called" were the things to be put down, and in regard to which the brethren needed to be warned and set right.

In response to Bro. Peter's comment above, I think it was to do with people using their genealogies as a way of proving they were better than others. Like me saying I should have a better position in the ecclesia because I can prove I'm 8th Generation Christadelphian. So Paul was warning Timothy not to think anyone better because of their heritage. Whereas the Old Testament genealogies are for information and interest and study.

9:16 This is one of a number of 'everlasting covenants' that God made with men. The next is to be seen in Gen 17:13

10:12 In calling Nineveh a 'great city' God is setting the scene for the way in which He would describe Nineveh in the days of Jonah - Jon 1:2

10:5 The division of the nations was, actually, done according to the number of the children of Israel – Deut 32:8– even though they did not exist as a nation at that time.

9:21 This is the first instance recorded in the Bible where wine was consumed. It was certainly new to Noah who did not realize the effect of too much indulgence. Being drunk robs a person of clear thinking, and banishes inhibition which allows for unspiritual behaviour (Prov 20:1; 23:31-35). That is the reason drunkenness is prohibited in the scriptures (Eph 5:18).

The uninhibited Noah lay drunk and naked in his tent. Ham saw his father's nakedness (9:22). This was not an accidental view followed by a quick exit. This was, at the least, an ogling followed by derision in the presence of Noah. If any further action was taken by Ham, the text is not clear. Ham's progeny, Canaan, was cursed; and Shem's was blessed (9:25,26). This prophecy was fulfilled when Israel came into the Land of Promise, displaced the Canaanites, and made them servants (Judg 1:28).

Looking upon nakedness implies shame. It has its roots with Adam and Eve in the Garden (3:7). Ham's behaviour was opportunistic. However, if a person is proactive in bringing about such a shameful situation, then that person is in trouble (Hab 2:15).

10:25 The division of the land in the days of Peleg probably relates to the events of the tower of Babel.

3 times the word 'mighty' (gibbor 01368) is used of Nimrod. This looks back to the anti-diluvian society of Gen 6:4.

9:3 If one wishes to be a vegetarian or a vegan, it is his/her choice.  But, nobody has the right to prevent others from eating the flesh or products of animals, because Yahweh has sanctioned eating them.  However, Yahweh does not allow anyone to be cruel to animals (9:5).

10:8 Nimrod was the grandson of Ham, and the nephew of Canaan. Right away, we see that he does not come from a line of spiritual winners. Nimrod means we shall rebel. His name is fitting because Nimrod did rebel against Yahweh. He set himself up as king in Babylon and formed religious traditions which have been passed down through time to all nations. These religious traditions are in opposition to Yahweh's Truth. When the Lord Jesus returns to earth, He will crush this false Babylonian religious system (Rev 14:8; 17:4; 18:2,10,21).

Nimrod's wife (queen) was Semiramis. When Nimrod died, his body was cut up; then burned and the pieces sent to various parts of the land. Later, Semiramis gave birth to a son Tammuz through supernatural conception, as she claimed. She claimed that Tammuz was a re-incarnation of his father Nimrod (who had become the sun god since his death). She also claimed that Tammuz was the Savior, the promised seed.

The religion that developed around these events worshipped the mother (queen of heaven) as well as the child (Savior incarnate). When people were scattered throughout the world after Babel, they took with them the elements of this false religion. And so, today, the mother-and-child can be seen in many cultures. The most dominant display of this is the Madonna and child of the Roman Catholic religious system. Here, Mary is worshipped as the Queen of Heaven, the Mother of God who is co-existent, co-eternal with Jesus, her child. Christ will destroy this blasphemous system when He returns to earth.

9:2    Adam had been told that he should ‘have dominion’ over the animals – Gen 1:28. That relationship is now destroyed and the animals would be afraid of man.

Gen 9:20-27 - This has in relatively recent times been abused to justify slavery and other mistreatment. But God is not a respecter of persons and  has commanded believers to treat all people well Acts 10:34-35;Matt 19:16-21;Matt 22:36-39;Luke 10:25-37;Matt 5:43-46.

9:28 After his "baptism", Noah lived for a further three hundred and fifty years - or three and a half centuries.  After his baptism, Jesus lived for a further three and a half years.

9:3-4 It seems that up to the flood man had been a vegetarian at God’s instruction but now things change. Man can eat met. Another reason why the animal creation would ‘fear’ man – Gen 9:2

9:6     This re iteration of a command reflects the fact that Cain killed Abel.

9:7    The call to fruitfulness echoes God’s command to Adam in Gen 1:28 signifying that the flood marked a new creation –a  new start for mankind.

Gen 9:9-17 God made a covenant with Noah.  Noah was a man of great faith (Heb 11:7) and like Abraham, he became heir of “the righteousness which is by faith".  Seven times in Genesis chapter 9 God reaffirms the covenant He made. See verses, 9, 11, 12, 13,15, 16 and 17.  The Psalmist picks up on the significance of God’s words to Noah. "The words of the Lord are pure words: as silver tried in the furnace of the earth, purified seven times". Noah was delivered from that wicked generation for ever.Psa 12:6-8.

Gen 10:1,6,15,19 - the city of Sidon (means "fishery") was named after the great grandson of Noah; Sidon still exists under the name of Saida and has various archaeological sites authenticating the Bible as an accurate historical record going back to Genesis; Sidon/Saida is 20 miles north of Tyre in Lebanon. 

10:9    Nimrod’s qualities as a “hunter” are nothing to be proud of. Hunting is not one of the skills that God endorses. In fact Esau, the hunter, is contrasted unfavourably with Jacob – Gen 25:27 .

Gen 10:10  The beginning of Nimrod’s kingdom was Babel.  He also was a builder of other cities, Er, Accad and Calneh on the plain of Shinar (Gen 11:2)

This suggests that Nimrod was present when the Lord confused the languages and stopped the building of Babel (Gen 11:8-9).  Nimrod was a mighty hunter before the Lord.  Such was his reputation that his name was a proverb among men.  Other men of might were compared with Nimrod, “Even as Nimrod the mighty hunter before the Lord.”

Nimrod was a hunter (Strong's <6718>, ‘game’, ‘hunting’, venison’).  He was prominent among men but was brought low when the Lord stopped his building works of a city and a tower (Gen 11:4). To be a mighty hunter before the Lord suggests that this was in defiance of the Lord. 

The spirit of Nimrod continued in the life of Esau, he was a “cunning hunter” (Gen 25:27). of game.  He was defiant before his parents, Isaac and Rebekah (Gen 28:8-9). He departed from the ways of the Lord and married a Hittite (Gen 26:34-35) and took Ishmaelite wives (Gen.28:9) and daughters of the Canaanites (Gen 36:1-8) and lived in Edom. 

 Gen 9:20-27.

Since Ham was the one who saw Noah's nakedness and told his 2 brothers, why was Canaan, Ham's son, the one who was cursed in v. 25?

One thing that can truly be said of many stories in the Bible is that there is a real economy of words. Sometimes - like here - we could wish that the writer gave us more information, for what is here naturally leads to major questions, of which there seem to be no definitive answer. So it seems to me that we need to read between the lines a bit and therefore some conjecture is involved in doing this.

Apparently Ham's "seeing" Noah's nakedness and "telling" his 2 brothers was not good. Had Ham set Noah up to get drunk? In the telling of his 2 brothers, was there mocking and ridicule involved? There's a verse in Proverbs that may fit with this situation - Prov. 14:9 where Solomon says that "fools mock at sin." And too it seems apparent that he did nothing to help his father, but acted in a way that could only make the situation worse.

But again with the original question - Why would Noah have cursed Ham's son Canaan if he (Canaan) had nothing to do with the situation? Here's where the real "reading between the lines" may need to come in for some sin on the part of Canaan almost has to have happened for Noah to curse his grandson in this way. Was there some coarse, offensive remark made by him so as to warrant what Noah said? Or was these something even worse of a sexual nature that Noah realized had happened that the writer doesn't even overtly state? Noah being the godly man he was would have to have understood a basic principle found later on in the pages of Scripture that a son was not to be blamed for something his father did. (See Deut 24:16 as one example of this).

In Habakkuk's day there were people doing some pretty disgusting things in connection with public drunkenness. And he feels compelled to condemn such behavior. It's Hab. 2:15,16 which reads -

"Woe to him who gives drink to his neighbors, pouring it from the wineskin till they are drunk, so that he can gaze on their naked bodies. You will be filled with shame instead of glory. Now it is your turn! Drink and be exposed! The cup from the LORD's right hand is coming around to you, and disgrace will cover your glory."

I wonder if what they were doing was patterned after this incident with Noah and Ham and Canaan - which, if so, might shed some light on why the curses were made.

Gen 9:12-17 - from the earth a rainbow looks like an arch, but from an airplane, and from God's all seeing heavenly vantage, a rainbow appears as a ring or circle, perhaps not unlike a covenant wedding ring; there are various colors in a rainbow just as there are various peoples with various abilities who will be combined into a pure white of righteousness in the kingdom age.

9:11    The assurance that there will never be a universal flood again is the basis for further comment from the Creator elsewhere in Scripture – Psa 104:9 is one such occasion. 

"Now these are the generations of the sons of Noah, Shem, Ham, and Japheth: and unto them were sons born after the flood. The sons of Japheth; Gomer, and Magog, and Madai, and Javan, and Tubal, and Meshech, and Tiras. And the sons of Gomer; Ashkenaz, and Riphath, and Togarmah. And the sons of Javan; Elishah, and Tarshish, Kittim, and Dodanim. By these were the isles of the Gentiles divided in their lands; every one after his tongue, after their families, in their nations." Gen 10:1-5

How many of those names can you find in Eze 38?
 

10:19  When the text says “as thou goest unto Sodom” we see that the Genesis account here, using the present tense of the verb, is speaking of a situation before Sodom was destroyed. From this we may conclude that the record of Genesis 10 was written down before Sodom was destroyed.

10:30  The way in which Genesis here uses the present tense indicates that the record we are reading is a contemporary account, written at the time.

Gen 9:28-29  Why are we told that Noah lived for 350 years after the Flood?  Hidden within this seemingly incidental information is a blessing that God gave to Noah the man of faith (Heb 11:7 who walked with God (Gen 6:8-9).

”God shall to dwell in the tents of Shem…” (Gen 9:27)

During this 350 year period after the Flood Noah was contemporary with his offspring from Shem to Terah.  Noah died when Terah was 28yrs of age.  I offer reasons for this conclusion from Genesis chapter 11, tomorrows’ Daily Bible reading.

Noah’s longevity 950yrs (Gen 9:29) is only exceeded by Methuselah 969yrs (Gen 5:27) and Jared 962yrs (Gen 5:20).

10:11  That a flood will never cover the earth to destroy it is a feature drawn on by the Psalmist – Psa 104:9 – when the Psalmist says that God has set bounds to prevent a flood.

Cursed be Canaan (v.25)

This part of the story is hard to understand - we are not given much detail about what really happened - so it leaves many questions in our mind. Noah, we do know, was a great hero of the bible, yet he got drunk - showing a poor example of Godliness to his family. Perhaps the story concludes in this way because it shows us that even good people can sin and that their bad influence can affect not just themselves but their whole family. The "heart is evil and desperately wicked" as Jer.17:9 tells us. And so it would have been even in Noah and his family. Perhaps  in God's eye's Ham was mocking his father and showing disrespect. 

So what can we learn from this example? We learn that we need to be careful in all our actions as it may affect not only ourselves but those around us. As this year unfolds, let us endeavour to follow after the example of our Lord, who when he was He tempted - overcame it by the power of the word in his life.

9:5   The way in which an animal that killed a person was to be dealt with is encapsulated in the Law of Moses – Exo 21:28. Thus we see that the Law of Moses though not being given till after the Exodus – contains laws which God commanded earlier.

9:27     The promise that Japheth would dwell in the tents of Shem is an early indication that gentiles would be associated with the nation of Israel.

Gen.9:26  This is the first and only time we read, “the LORD (Yahweh) God (Elohim) of Shem”. This prophecy of Noah establishes the relationship between “the LORD God” (Yahweh Elohim)” and the descendants of Noah through the line of Shem which was to lead to Jesus (Luke 3:36). Of the 203 times we read the “LORD God of…”, over half (108) refer to the “LORD God of Israel”.

The “LORD God” is also linked with the heavens, Abraham, Isaac, Jacob, the Hebrews, Elijah, David, the truth. Is the one we truly worship, the LORD God of Shem?

10:31   The specific mention of “tongues” is an indication that by now the earth was not all of one language. But that the tower of Babel had happened.

9:13-15 The rainbow reminds us of the Flood. However it was introduced by God. It reminds God of the covenant He made with Norah – not that He would ever forget. We are apt to forget and so the rainbow serves as a  reminder for us – the forgetful ones – that our future is assured by the Creator.

9:19   Further evidence that the flood was universal and all mankind except those who were in the ark died is reinforced by the point that the three sons of Noah are the origin for all human life after the flood

9:2 Sin alienates man from God. It seems also that sin had consequences in the relationship between man and the rest of Creation. But it will change when the kingdom of God is re-establishedIsa 11:6

10:1  This chapter does not simply contain a list of names with some we find difficulty pronouncing. God sets the scene and the layout of the nations in readiness for the rest of scripture. All nations of the world can be traced back to a name in this chapter. God is setting the background for His prophetic words.

RAINBOWS

When God makes a promise, we can be sure he will never break it. The promises of people may come and go, and often get broken, but it is a different story with God. God always keeps his promises and we can depend on what he says. The best reminder to show us that God will never break his promises is the rainbow.

It was after the flood of Noah that God put a rainbow in the sky. He said, “Whenever I bring clouds over the earth and the rainbow appears in the clouds, I will remember my covenant between me and you and all living creatures of every kind. Never again will the waters become a flood to destroy all life.” (Gen 9:14-15).

The rainbow is a reminder to God that he will never destroy the earth with a flood again. The rainbow is also a reminder for us that we need not fear a word-wide flood again. But more than that, the rainbow reminds us that God keeps his promises. This particular promise has been kept for 5000 years, even though our wickedness must be as bad – or even worse – than it was in the days of Noah.

God keeps his promises. So when we come to other promises given to us in the Bible, let’s remember the rainbow and never doubt what God has said. Look at a rainbow and increase your faith.

Psalm 11:4 - The Lord is in his holy temple - The purpose of this phrase is to show us the height of the glory and majesty of God. The three Hebrew words used to make this phrase - Yhovah, qodesh and heykal - occur together on 2 other occasions, each in the same context: Jon.2:7 Hab.2:20. The temple is one that we are part of: Eph.2:21-22

Psalm 12:6 - This is a theme - the contrast of Gods purity against mans evil - parts of which are repeated almost word for word elsewhere in the Psalms - 18:30, 19:8, 30:5, 66:10, 119:140

Psa 11 - This Psalm serves as an antidote to the doubts of the previous Psalm. The Psalmist recognises that at the end the Lord will judge righteously.

12:6 - The Psalmist has a high regard for the words of God. Do we regard the Scripture in the same light?

Psa13 - When we are low and despair we should take comfort in that the Psalmist often had similar feelings. This Psalm is far from unique in showing a despondent Psalmist.

Psalm 11 - THE RIGHTEOUS AND THE WICKED
"The LORD is in his holy temple; the LORD is on his heavenly throne." From there he can see us. He knows all our thoughts and our actions and examines them to see if what we are doing is pleasing to him or not. There is a judgement pronounced then for the righteous and the wicked.
About the righteous we read that the LORD examines them and that upright men will see his face. This is expanded on in Matthew 5 where we read, Blessed are the pure in heart, for they shall see God." And also in Revelation 22 where it says that "the throne of God and of the Lamb will be in the city and his servants will serve him. They will see his face and his name will be on their foreheads." The righteous are put into a picture of being united with God and together with him in peace for eternity.
But the wicked will have a different judgement. God hates the wicked and those who love violence. On them he will rain fiery coals and burning sulphur. It reminds me of the story of Sodom and Gomorrah in Genesis 19 and of Revelation 19 and 20 where we read of the lake of fire into which everything bad will be thrown for ever.
God is watching now. The consequence happens later. Which group will you be in?

Psalm 12 - COMPARING TONGUES
There are two types of tongues in this Psalm. There are the tongues of the godless and there is the tongue of the LORD. We read in James that even though the tongue is a small part of the body, it makes great boasts, it can be a world of evil among the parts of the body, corrupting the whole person and setting the whole course of his life on fire. The tongue is a restless evil, full of deadly poison.
People with godless tongues are described as speaking lies to their neighbours, their flattering lips speaking deception. They have boastful tongues that malign the godly.
It is truly a difficult thing to control the tongue and often we can catch it saying bad things - but we often catch it too late.
Gods words, on the other hand, are described as flawless, like silver refined in a furnace of clay, purified seven times. He always speaks the truth, he always keeps his promises - he is the very opposite of the ungodly. God is our only standard of perfection, the standard we must aim for and Jesus is our example. Let us aim to speak as Jesus would speak, speaking truth, being honest and humble. Let us use our words to build each other up to the glory of God.

11:4 That the Lord is in His holy temple we see that he is in control. Habakkuk recognised this and saw that it required that the earth be silent because of it (Habakkuk 2:20)

12:1 In an evil society where laws are flouted and even changed to allow evil actions we should not look to the politicians to sort things out. David understood that God is the only one who can help. We should share his attitude realising that the problems of this evil world will only be resolved when Jesus returns.

13:3 When David asks God to lighten 0215 his eyes we see that David uses a word which is often translated in ways which simply mean giving natural light. However there are occasions when it is used to speak of perception or enlightenment - 1 Samuel 14:29 enlightened Psalm 19:8 enlightening - so David, when confronted with despair, sought to God for help.

Psalm 12 - "To the chief Musician upon Sheminith" - This which appears at the head of Psalm 12 is actually a subscription to Psalm 11. "Sheminith" = the eighth" and tells us that this Psalm 11 will have its positive fulfilment on the "8th day" - ie. after the Millennium or "7th day", when all flesh shall be cut off forever, and God will be all, and in all - 1Cor 15:24-28.

Psalm 12:1-8 - The psalm furnishes good thoughts for bad times. Let us see what makes the times bad, and when they may be said to be so. Ask the children of this world, "What makes the times bad?" They will tell you  - "scarcity of money, decay of trade, and the desolations of war, make the times bad". But the Scripture lays the badness of the times on causes of another nature, 2Tim 3:1, etc.: perilous times shall come, for sin shall abound; and of this David complains. When piety decays times really are bad. He who made mans mouth will call him to an account for his proud, profane, dissembling, and blasphemous words. How bad, then are the days in which we live, with all its "Hollywood Filthy Talk". When the poor and needy are oppressed, then the times are very bad. God himself takes notice of the oppression of the poor, and the sighing of the needy. When wickedness abounds, and is countenanced by those in authority, then the times are very bad - Romans 1:29-32.

See with what good things we are here furnished for such bad times.

1. We have a God to go to, from whom we may ask and expect the redress of all our just grievances.

 2. God will certainly punish and restrain false and proud men.

3. God will work deliverance for his oppressed people.

Gods help is given in the fittest time. Though men are false, God is faithful; though they are not to be trusted, God is. The preciousness of Gods word is compared to silver refined to the highest degree. How many proofs have been given of its power and truth! God will secure his chosen remnant, however bad the times are. As long as the world stands, there will be a generation of proud and wicked men. But all Gods people are put into the hands of Christ our Saviour; there they are in safety, for none can pluck them thence; being built on Him, the Rock, they are safe, notwithstanding that temptation or persecution come with ever so much force upon them.

11:5 A recurring theme in Scripture is that God ‘trieth’ His children. So we should not be disheartened when we have issues to deal with in our lives. They are part of our father’s work on us to develop a Christ Like character.

Psa 12 - It is easy to think that the wicked and their ways do not affect us as we stay away from them. However such a view is wrong, and dangerous. We are all influenced by the things we hear and see. Our children are exposed to it at school and we are when we are at work.  The antidote is to appreciate that the ‘words of the Lord are pure words’  Psa 12:6 and are the only antidote to the evil words and ideas that the world assails us with.

Psa 13 - The way that David accuses God of having forgotten him (13:1) is very different from our prayers, I suggest. Do we feel so intense about issues that we would ever speak like this? If we don’t are we correct? Would it be wrong to pray like David does in this Psalm?

Lying to cover up hatred

Psa 12:2 says

"with flattering lips and with a double heart do they speak"

I wonder if this person was using flattery to hide their hatred? David says in the previous Psalm: "the wicked bend their bow... that they may shoot secretly at the upright in heart" Psa 11:2 so this may well have been the case. Proverbs says:

"Whoever hides hatred has lying lips..." 10:18

Psa 13  We see David going through a series of thoughts in this Psalm. He opens with a complaint,"How long wilt thou forget me?"  He then pleads to the LORD."Consider and hear me"  He then concludes his thoughts by expressing his trust and confidence in the LORD. "I have trusted in thy mercy;--- he hath dealt bountifully with me"  Are our prayers expressed in a similar way?

Just as with the rainbow in our Genesis reading, here the number seven is mentioned. This number represents completeness.

In the rainbow, the seven colours symbolise the completeness of peace. Those seven colours when combined become pure white light which, of course, is the presence of Yahweh who is complete in peace and righteousness.

The figure of seven in

12:6 emphasizes that the Lord's words are completely pure.

Psalm 13 - FAITHFUL GOD
 
There is a wonderful example shown to us by the Psalmist in this Psalm.  He begins by questioning God.  It seems that something bad has happened in David's life, so much so that it seems like God has forgotten him.  Because David feels so abandoned by God he is confused and filled with sorrow.  David felt that his trust in the LORD should have kept him away from such circumstances as this.
 
It's good to know that we are not alone when we have the same feelings.  David and many others have been through it all before us - probably worse.  When we find ourselves questioning God, it is good to know that even God's most faithful servants questioned him too.  When we are bogged down by sorrow, it is good to know that many others have been the same.  But where we are tempted to lose faith over it, David's faith, even in the darkest moments remained strong.
 
Most of this Psalm is filled with negative thoughts, but even in all his negativity David could still end his Psalm on a positive note of faith.  He said, "But I trust in your unfailing love; my heart rejoices in your salvation.  I will sing to the LORD for he has been good to me." (Psa 13:5-6)
 
Even when things go bad we can always be sure that we have a faithful God.

13:3 - We have throughout scripture the greatest contrast that we as human beings can experience physically - light and darkness.  It is there as the very first thing in creation and continues throughout.  Here is another example for us.  See also Psa 18:28

There are very few really negative thoughts that can dwell in our minds, when we can say with David "In the Lord put I my trust" (Ps11:1). Do you really want to run away and hide? No. God has over-arching care.

11:1     In speaking as fleeing as a bird David echoes what he said to Saul – 1Sam 26:20  (partridge) – on one of the occasions when Saul was seeking David’s life so we might conclude that this Psalm has its origins in the time of David’s flight from Saul.

12:1      David lamented that ‘the Godly man’ could no longer be found on the earth - in the land of Israel. His despair would be that given the absence of Godly men David would struggle to find like minded men and women with whom he could talk. Does our despair about the Godlessness of the world impinge on us because of reduced fellowship or do we stand self righteously simply seeing a Godless world as a further sign that the return of Christ is near?

13:1-2 David asks ‘how long’ four times in this small section of the Psalm. On the last occasion we realise that his despair is due to the way in which ‘the enemy’ – probably Saul – was pursing him. We might think that David was simply bemoaning his situation. It might be that he was asking God how much longer this persecution would last, knowing that it was going to have an end.

13:4Whist it may seem selfish to be concerned that the ‘enemy’ might think they had triumphed David realised that if he fell through the ways of the wicked then God would be diminished in the eyes of the wicked. How often do we think that our sins and failings reflect badly on God?

11:7     In saying that the righteous God loves righteousness might seem an obvious point to make. However it is a fundamental point to understand if we wish to please Him. Righteousness is part of His character, hence He loves it. If we manifest that characteristic He will love us to, if we do not He will not love us.

12:6 Yahweh's words are considered as refined silver.  His words last forever.  In the process of refining silver, lead is used.  Compare Job's wish to have his words preserved forever (Job 19:23,24).  He would be satisfied in using lead, the (inferior) material used in refining silver.  Does this not highlight the superiority of Yahweh over man (Isa 55:8,9).

Yahweh's words are like silver purified in a furnace seven times.  This indicates that His words are completely pure.  There is, perhaps, an echo here of a human trial that emerged acceptable to Yahweh.  Consider the servants of Yahweh: Shadrach, Meshach, and Abed-nego.  They were tried by fire, in a furnace heated seven times its normal heat (Dan 3:19).  These men were delivered safely by Yahweh's grace and power (Dan 3:26,27).  Surely, these men came out of that trial spiritually refined.

12:2      The ‘double heart’ reflects a double mind and we know that such a heart is unstable – James 1:8 -  such people are only concerned with their own position and change their words to suit themselves.

12:4 ‘with our lips will we prevail’ marks the way of the self centred arrogant man. He thinks he can talk his way out of anything. We are never like that are we?

HOPE IN HOPELESSNESS

We might have prayed long and hard. We might have prayed day after day or year after year. It might seem like for ever that we have been seeking the blessing of God, and yet no satisfactory answer has come our way. This seems to have been the way David felt as he wrote Psalm 13. "How long, O LORD? Will you forget me for ever? How long will you hide your face from me? How long must I wrestle with my thoughts and every day have sorrow of heart? How long will my enemy triumph over me?" (Psa 13:1-3)

I am sure many believers in the LORD can relate to the questions David posed. Almost all of us have experienced the trials of life and the seeming difficulty of unanswered prayer. But even in these doubtful times we can be encouraged that David kept his faith although everything seemed against him. The triumphant conclusion of his psalm goes like this: "But I trust in your unfailing love; my heart rejoices in your salvation. I will sing to the LORD for he has been good to me." (v 5 - 8)

Let us, like David, look to the love of God and the hope that he has given us even in our time of doubt. While things might seem hopeless, God is in control and he knows exactly what is best for us.

12:3-4 Our responsibility is to speak ‘right things’ rather than try to extricate ourselves from our position by uttering words to deceive or cover up our errors.

11:2     The desire voiced in the previous verse is because of the way in which the “wicked” were treating David. We probably will never appreciate the pressures that David was under. However he trusted God to solve his problems.

Psa 11:1 - David takes his refuge in the Lord in contrast to those who advise he flee like a bird to a mountain; David fled at times but never did his trust in fleeing override his trust in God. Psa 11:2-3 - threats to the righteous from the ungodly. Psa 11:4-7 - reasons for the righteous to have confidence in God. Psa 11:6 - note "tempest" <7307> is "ruach" meaning "wind, exhalation, blast, spirit" - also compare the destruction of the wicked in V6 to Gen 19:24;Mal 4:1.

Psa 12:1 - "Help" <3467> in this instance is a strong word conveying "save". Psa 12:6 - words of the Lord are pure as silver (clearly the idea of refined but silver is also thought by some to suggest redemption) tried in a furnace purified "seven" <7659> times  (7 is thought by many to mean spiritual perfection, it is God's seal or covenant number and after the millenial day of rest everything will be purified, redeemed and there will be a final deliverance with no more sin or death); also, in Dan 3:19 we have a fire "purifying" seven times those who spoke of God's ability to deliver them from death (Dan 3:16-18,28-29). Psa 12:7 - keeping and preserving for ever perhaps ties in with V6 with an inferred resurrection (if asleep in Christ) and favorable judgment.

Psa 13:1 - "how long wilt thou hide thy face from me" - perhaps David felt isolated from God by his sin not unlike the isolation a leper faces. Psa 13:6 - this verse reminds me of Bro Albert Buser, when in a nursing home, who used to repeatedly say, "God has been very good to me". 

Psalm 13 is in three parts VSS 1-2 (compliant, despair, a need, isolation from God), VSS 3-4 (a plea, an appeal), VSS 5-6 (expression of confidence/trust, faith, an assurance, a joy of forgiveness).

13:1-2   The world we live in is corrupt. However we can so easily fit in to the systems that the world offers.  Rather we should recognise the futility and Godlessness of such ways of thinking. We should be saying “how long?” before God intervenes and shows His glory.

ADDICTIVE SIN

Addictive sin is one of the hardest types of sin to break. Anger, being unforgiving, sex, pornography, alcohol, drugs and many other sins can easily become habits that can feel impossible to get rid of. At first we think we can stop when ever we like - and maybe we can, but the longer we let them go on, often after trying them only once, twice or three times, they form a chemical reaction in our brain that locks us in to an addiction.

David wrote a short psalm that describes my feelings as I struggled with addictive sin. I didn't want to sin again, but the addictive power of it would overcome me, I would feel separated from God because of it, hate the effect it was having on me, and felt powerless to stop. David said, "How long must I wrestle with my thoughts and every day have sorrow in my heart? How long will my enemy (sin) triumph over me?" (Psa 13:2)

How do we overcome? My advice is to take it to God in prayer and ask him what to do. When we receive an answer (and you may already know it in your heart), then obey. David learnt the same thing: "But I trust in your unfailing love; my heart rejoices in your salvation." (v.5)

Let us trust in God's ways so that we can obey him and break our addictions.

13:4-5   The injustice of those who oppose us gaining the supremacy is often very hard to bear. David’s antidote was to recognise that trust in God is a sufficient comfort for the present trouble. 

11:2-3   David was living in a time when Saul, the ungodly king, was on the throne. So he questions how a faithful man can live when the leadership of the country has abandoned the laws of God. We are living in the same sort of environment. Do we share David’s despair?

Psalm 11

Notice the logic in this Psalm. If v7 the LORD loves the righteous and the upright, but v2 the wicked prepare to shoot at them, and v4 God sees it, then v5 God will hate what they are doing and v6 He will judge them and deliver the righteous from their hand.

Psalm 13

"But I have trusted in Your mercy;
My heart shall rejoice in Your salvation.
I will sing to the Lord,
Because He has dealt bountifully with me." Psa 13:5-6
 

It must have been difficult for David to rejoice and see that God had dealt bountifully with him. He was being chased by Saul (v2). You can see in v4 that David felt Saul would overtake him one day; that it was only a matter of time. Verse 3 tells us that David knew that would mean his death. Yet David's heart was lifted by faith in his God, who not only comforted him but saved him time and again from his enemy. Let us also remember God's power to answer prayer when we need Him in our own lives, and like David, let's remember to praise Him in our hearts.

13:1-2   Do we share David’s sentiments? Are we troubled by the way that the wicked live in the world and God’s name is not glorified?

13:2       “how long” is the cry of a desperate man. Have we ever been so overwhelmed by the opposition of others that we have despaired of our God? Maybe David’s expression here was a comfort to Jesus when he was being repeatedly persecuted.

12:7-8   The way that David speaks of the wicked and those that God cares for continue together may remind us of the parable of tares amongst the good seed –Matt 13:24-31

12:1      Do we think that there is a shortage of godly men and women in the earth? Or are we so involved in watching the things of the world in television programmes that we think such behaviour is normal and acceptable?

Psa 11:6 - punishing of the wicked (Gen 19:23-29;Eze 38:21-23;Rev 19:19-21;Rev 20:7-15).

Psa 12:3-4 - who can tame man's tongue (James 3:1-10)?

Psa 12:6 - God's words are flawless and spiritually refined.

13:6 Do we ever think to praise God for what He has done for us? Do we think that sort of praise is to be reserved for times when we are together with other believers? Or is it something we might do spontaneously during the day?

12:6 We cannot underestimate the value of the pure word of God. This idea is repeated often in scripture. Here are some more examples –Psa 18:30, Psa 19:10, Prov 30:5

11:4-7 It is because of the supremacy of God, the Creator, that the “righteous” can take comfort despite their troubles. Eventually God will judge and punish the wicked and bless the righteous. Such confidence will be the reason why the righteous does not join in protest movements that seek to improve man’s lot.

13:1-3 The despair that produces the “how long” four time does not simply wallow in despair. The solution is God’s revelation – so “lighten my eyes”. The enlightenment comes from a reading of Scripture. Is this our solution, along with prayer, to our attempts to resolve the “how long” we feel?

13:1This Psalm is not the only place in scripture where the faithful ask “how long”. Another occasion is seen in the prophet – Hab 1:2.

Patience cannot be developed without having to wait. There is no quick way in which we can develop patience.

There is a Greek word oligos - meaning few. The first of 42 occurrences of this word in the New Testament is in v.14 of this chapter. A consideration of some of the other places that it occurs helps to remind us how important it is to belong to those few: Matt.9:37, 22:14; Luke 13:23,24 1Pet.3:20,21 Rev.3:4

The parable of the man who built his house on sand vs 24-27 is based on Ezekiel 13 where the prophet speaks of building a wall with untempered mortar. In Ezekiel's case the warning is about not using Gods teaching as the basis for building which then provides the basis for explaining Jesus words.

7:7 In telling the disciples that they should ask for the things they want they are being reminded of the way that God spoke to Solomon - 1 Kings 3:5. Of course Solomon demonstrates that the asking must be according to Gods will. Solomon received what he asked for because his request pleased God.

Matthew 7:2 - "and with what measure ye mete, it shall be measured to you again." - It is so easy to carry around "a little measure" by which we measure the standards of others, in either speech, dress, piety or behaviour. Jesus warns us that that very measure may well be used to measure ourselves and our fitness for His Kingdom if hypocritical judgement has been our character throughout probation.

Matthew 7:23 - "And then will I profess unto them, I never knew you: depart from me, ye that work iniquity." - These, I think, are among scriptures most terrible and most sobering words. Every human being loves to hear words of comfort, encouragement, hope and consolation. Most of us spend a lot of time and energy manipulating (if that is the right word) circumstances and events to hear the words that mean so much to us. Example:- I bought my wife flowers this afternoon.... because I love her. And I must confess, I do like the words that she shares with me most times that I bring flowers home. What do you do, or not do, to hear meaningful words sincerely spoken just for you.

What person then, would wilfully do anything so as to receive the words that Jesus speaks here in v23.  Of course, no ordinary person who professes a love for God would wilfully strive to hear those words from Christ. Those who do, receive these words because they have never built a dynamic, working, trusting, family relationship with their Lord. "Why do you call me, Lord, Lord... and do not the things which I say" He remonstrates in Luke 6:46. The words here in Matthew, "I never knew you" can mean literally, "You do not belong to my family, I do not know where you come from."  No wonder in that day there will be "weeping and gnashing of teeth!"

Are you part of Christs family? Does He know you as His Brother or Sister? Do you live your life as if Jesus were sitting in the seat beside you, or walking with you as you go? Or would you have to ask Him to look the other way while you .......(you fill in the blanks).?  And would you have to ask Him to stand outside for an hour or two while you went inside and ...... (you fill in the blanks)?  Can you take Jesus everywhere you go? Can Jesus listen in on every conversation that you have?  Would you feel comfortable introducing Jesus to your friends? As we tell our children, Jesus does know everything that you and I do... and say - but the question is... Do you and I really know Jesus? And do we truly believe what we tell our children? To hear those wonderful words of Matthew 25:34, we must do what Jesus did in the next part of that chapter - Matthew 25:35-40.  Our actions and attitudes today toward our fellows, determines our destiny tomorrow. It is not rocket science... its common sense.

7:28 ‘And it came to pass … sayings’ is a recurring refrain in Matthew’s gospel (Matt 11:1, 13:53, 19:1, 26:1) which marks the end/beginning of a new sections in his record.

v.15 contains sheep [probaton <4263>] and wolves [lukos <3074>] - not a combination I expected to find elsewhere - but to my surprise I find it also occurs in these two passages the first (and possibly both) of which, I suggest refer back to this verse here in Matt. 7:

Matt 10:16  Behold, I send you forth as sheep <4263> in the midst of wolves <3074>: be ye therefore wise as  serpents, and harmless as doves.

John 10:12  But he that is an hireling, and not the shepherd, whose own the sheep <4263> are not, seeth the wolf <3074> coming, and leaveth the sheep <4263>, and fleeth: and the wolf <3074> catcheth them, and scattereth the sheep <4263>.

v.3-5  I have recently heard someone argue that this means that we can remove the problem we can see in our brother if we first take the trouble to remove it from ourselves.  The conclusion then would be that we would be able to judge, if we knew we could ourselves receive the same judgement and survive.  I find this very hard to accept.  It seems to me that the picture of the beam and the mote is a purposeful contrast showing us that we will have an impossible job removing our own problems and should never therefore even consider judging our brother when we see a problem in him.  If you feel you have something to offer on this subject, please contribute below.

V.13 Those who have chosen the wide gate, and the spacious way are called many; those who have entered the narrow gate and are travelling on the constricted way are called few. This corresponds with Matt 22:8. Nevertheless, the entire company of chosen ones are spoken of as "an innumerable host." Rev 7:9   

V.6 - we aren't to throw pearls to swine but that is balanced by v.1-2 which reminds us we have to be careful who we consider swine.

7:6      Jesus' warning not to give things to 'dogs' lest they turn on you and trample the gospel under their feet is based on Isaiah's comment (56:10) about the leaders in his day who were astray from God. So it is clear that the gospel should not be repeatedly presented to those who would spurn God's offer of salvation.

The well-known parable of the two builders (Matt 7:24-27) is most appropriate for the end of this summary of Christ’s teaching. When we know the Truth, we must build our lives on it.

V.7 When one asks, he expects an answer. Hence, this implies faith in a God who can, does, and will answer, that is faith in God. The Pharisee of the parable (Luke 18:10-13) asks nothing. He tells the Lord how good he is. The publican asks "God be merciful to me, the sinner". Asking implies humility, and a consciousness of need. We all are in need of our Heavenly Father's mercy. 

7:2 Jesus presents a stark warning to those of us who would stand in judgement upon others. This is not to suggest that it is better not to make any judgements but rather that our judgements must be tempered with the sort of mercy that God shows to us.

The ten commandments were written on two tables (Deut 5:22). The law was summarised by Jesus; You shall love the Lord your God with all your heart... and you shall love your neighbour as yourselves. We also see in the Lord's prayer two sets of petitions, first to God, then to man. When we look at the Sermon on the Mount, we see man's duty to God (Matt 6). Now in the opening verses of today's reading we see man's obligation toward his neighbour. (1-12) Man is made in the image of God (Gen 1:27), hence the two duties are connected.

Vs.1,2 cautions us to not to judge.  The meaning of judge here is that of condemnation.  However, we are asked to use judgement with whom to share the Truth (v.6).  The kind of judgement required, in this instance, is that of discernment.  Dogs and pigs are both despised, unclean animals under the Law.  Jesus is telling us that some people present themselves as unholy and not really interested in things of the Truth.  In that case, we should make the determination not to discuss the Truth with them.

7:6    In teaching that his followers should not cast holy things ‘unto the dogs’ Jesus is drawing on the teaching in Exo 22:31

V.1 the word translated judge comes from the Greek word krino. This word krino shows two aspects of judgment. Firstly, it means condemn and punish. Secondly, it means distinguish. We are prohibited from employing the first usage, but are encouraged to use the second application in distinguishing between right and wrong; truth and error. In Paul's letter to the Corinthians, for example, krino is used both ways. Here are a few examples to show the difference. In 1Cor 4:5; 6:2 the first application is meant. In 1Cor 10:15; 11:13 the second usage pertains.

Let us, therefore, not condemn, but let us endeavour to distinguish truth from error (2Tim 2:15).

7:2 This verse which speaks about how we will be judged is used by James 2:13 when speaking to the believers he wrote to.

judging / jury duty - Matt 7:1-2;John 15:14;James 4:12;2Tim 2:4;John 17:16;Matt 6:14;Rom 12:19.

On Judging Others

"Judge not, that ye be not judged..." (Matt.7:1) vs "Are ye unworthy to judge the smallest matters?" (1Cor.6:2).

We have here two sets of Scriptural texts that need to be balanced. The first scripture clearly forbids fallible human beings from sitting in judgment on their fellows. We are to be merciful in how we deal with the faults of others if we expect to receive mercy for our own faults. The second scripture requires the exercise of judgment.

Some believers are too ready to condemn, sitting in judgment and criticising their brethren in a censorious way; while others are unwilling to form a judgment or discernment even if it is required - potentially a form of moral cowardice. We have to be prepared to judge matters as occasion demands, but never from a prejudiced or self-righteous stance. And never with a desire to pronounce sentence - that is for Christ to decide upon his return.

Mentioned previously was the Greek word "krino" (2919) which has a wide range of nuances and various meanings including: "to judge, to distinguish, i.e. decide (mentally or judicially), by implication to try, condemn, punish: -avenge, conclude, condemn, damn, decree, determine, esteem, go to (sue at the) law, ordain, call in question, sentence to, think."  

Following are some passages where the word "judge" carries the harsher meaning of "sitting in judgment or condemning": Matt 7:1-5;Luke 6:37-38;James 2:13;John 8:3-11;Luke 19:22;John 5:30;16:11;Rom 2:1;2:16;14:1,3,4,9,10,13;1Cor 4:5;James 5:9.

Following are some passages where the word "judge" carries the softer meaning of "discernment" or "distinguishing", i.e. using the faculty of discrimination: 1Cor 6:1-7;5:1-5;Matt 7:6,15-20;1John 4:1;John 7:24;Gal 6:1-2;Luke 7:39-48;12:54-59;Acts 4:19;16:15;1Cor 10:14-15;11:13;2Cor 5:14.

The above was gleaned from Balancing The Book: A Study of Biblical Paradoxes by Len Richardson, pp 15-20.

7:7-8 These early words of Jesus are spoken again to the disciples – Luke 11:9-13 – near the end of his ministry teaching us that we often need to be told things more than once before they sink in.

7:13  We have a tendency to misconstrue the word strait, by inserting gh in the middle.  The proper meaning of the word is narrow, or restricting - e.g. The Straits of Dover are a narrow, restricting sea passage between the English Channel and the North Sea. The word doesn't imply that the way we should take is straight - i.e. without bends

ASK, SEEK, KNOCK

They are perfectly logical words and yet so so often we forget, refuse, or just don't apply them in our lives and lose the benefit we could have gained.

"Ask and it will be given to you; seek and you will find; knock and the door will be opened to you. For everyone who asks receives; he who seeks finds; and to him who knocks, the door will be opened." (Matt 7:7-8) Face to face on a personal level with other people, we realise this is true, but when it comes to God the logic goes out the door.

"Ask and it will be given to you." How many of us have asked for wisdom lately? And continued to ask again and again? Have we asked that God would act to save certain of our friends and family? Have we asked for our sins to be forgiven? Ask and it will be given to you.

"Seek and you will find." Too often I have heard people say, "But I get nothing out of reading the Bible!" My question is, Did we seek? Did we look for the life changing principles in the word? Did we ask for help? Did we persevere? I hear others say that they feel distant from God. If we seek him, he will be found by us.

"Knock and the door will be opened." We want to be in his kingdom. It's no good just playing games around the gates, the instruction is to knock. Ask to come in. Let God open up the way for you to take part in his family and in his household.

Let's not forget, but always remember to ask, seek and knock.

7:7     In saying ‘seek and ye shall find’ Jesus is drawing on the instruction in Prov 2:4-5.

7:21-24           Whereas many would like to see Jesus’ teaching as ‘gentle Jesus meek and mild’ right here at the beginning of the gospel record Jesus presents this non compromising message about the importance of following the correct teaching of Jesus.

Matt 7:21-23

“Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? And in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.”

It is easy to deduce from these passages that Jesus is telling us that while there are many who outwardly appear to be righteous, they will not enter into God’s Kingdom! Why? Because they did not do the Father’s will (see John 6:40; Rom 1:16-17). It is obvious that an outward profession is not in and of itself a qualification for entry. Jesus tells us in Matt 22:36-40 that everything hinges on our loving the Father first and foremost, and if we love the Father with all our heart, soul, and mind, then loving our neighbour easily follows. It is all about love! It all comes down to this: that it is the condition of the heart, and the faith the person has. Were these works done for the Lord, or for their own benefit?

The works of God are not the works of man. We read in John 6:28: “…What shall we do, that we might work the works of God,” and to which Jesus replied in verse 29: “…This is the work of God, that ye believe on him whom he hath sent.”  The works of God center around our faith in Christ, doing those things he taught us, and walking in God’s righteousness and not our own (Matt 6:33; Rom 3:21-23; 1Cor 1:30). The righteousness of God is what He is in character.

Brother Colin Attridge writes in his book: THE FRUIT OF THE SPIRIT the following: “The development of love has to be one of the prime concerns of all who seriously want to follow Christ… It’s very easy to be vague about Christian love, to exercise it in an indeterminate manner, and to acquire the notion that it’s nothing more than ‘doing good.’ Obviously ‘doing good’ comes into it, but it’s nowhere near the whole story. In fact ‘doing good’ is more of a by-product of Christian love, the result of it rather than the object of it… One of the most important things to learn about love is that it has more to do with being than doing. It concerns what we are rather more that what we do… Too much time and effort spent in doing and not enough attention given to being (to what we are inside) can make life go spiritually flat, like old Coca Cola…Being is more important. This is what the fruit of the Spirit is all about. It’s about the development of our inner lives through the development of love. The doing will take care of itself.”

God’s plan and purpose for us is to change us from the inside, and conform us to the image of His Son who is the express image of the Father (Heb 1:3). All we have to do is to submit to His will.

Matt 7:13-14 (cf. Luke 13:24)

“Enter ye in at the strait (narrow) gate: for wide is the gate, and broad is that way, that leadeth to destruction… Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.”

It is important to know where we want to go, and to find the right way to get there. There are those who choose the broad way, those who like to sit by the way, and then there are those who are content to choose any other way, but the right way. To find something means we need to be looking for it. We cannot be complacent and sit back, do nothing and expect to find what we are looking for. 

Scripture tells us the right way to walk the truth’s path is to walk the narrow way. God tells us that He will be found only when we search for Him with all our heart (Jer 29:13), and that, “he is a rewarder of them that diligently seek him” (Heb 11:6). We have two choices laid up for us, and only two. There are two gates – wide and narrow; there are two ways – narrow and broad; there are two destinations – life and destruction; and there are two groups – few and many. Note that only a striving few will choose to find the right path, the narrow way Messiah was talking about and walk therein.

Matthew is not dealing with unbelievers, those who are not in the way, but those who find the way, but choose to walk the broad way. The narrow way is strict, rigorous, and uncomfortable to the ways of flesh and in time these succumb to the pressures of family and friends, or worldly preachers; they become so preoccupied with the affairs of this life, that they have no genuine interest in taking the time to search how to walk the narrow way, and become complacent to the things of God.

Once we go through the narrow gate, we must walk the narrow way. Entering the narrow gate signifies the heart’s acceptance of a life regulated by its teaching. Walking along the narrow way signifies a steady perseverance and obedience in faith. All who enter this narrow gate which “leadeth unto life” are expected to walk its narrow path not in their righteousness, but in God’s righteousness. The foolish ones without the necessary “oil” of the Word in their heart had the door shut to them and could not enter into life. They chose not to let themselves be regulated along the way.

Life is all about the choices we make. We have the choice of choosing to follow God, or choosing to succumb to the ways of the world. In these days of open apostasy and rebellion towards God’s Word and His Son, only a few are sincerely seeking for truth, reading their Bible and obeying it. This is the narrow gate and the narrow way, and only a few tread the narrow way all the way!

Matt 7:6

“Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you.”

This is an allegory; holy being the words of life; the dogs and swine being the worldly and unappreciative – both unclean and neither care where their meat comes from; the pearls being the pearl of great price (Matt 13:44-46), the Kingdom of God.  

We have an obligation to teach the Truth without being censoriously judicial, but discriminatingly judicious. In our eagerness and compassion we may sometimes fail to recognize that God put limitations on this aspect of our discipleship. We are not being good stewards if we expend our time and energy with those who openly manifest that they have no appreciation, or belittle the Truth. Jesus made this quite clear that his disciples were to move on when a city they entered indicated a lack of interest in the Gospel (Matt 10:11-14; Mark 6:11), and Paul continued this practice (Acts 13:44-52; Acts 18:5-7). These passages clearly show us what is meant by casting our pearls before the swine.

It is not for us to judge who is and who is not worthy of receiving the words of life, for those who hear us will judge themselves! It is not for us to judge by outward appearances (1Sam 16:7; John 7:24). We are to preach to all as we have opportunity, but we need to be discerning. If they show little interest and just scoff and mock, then we need to stop. Otherwise, we may come across as being “pushy,” and they respond back aggressively for annoying them. Such are to be avoided.  Even God’s longsuffering has its limitations (1Pet 3:20). We just need to learn to let go, and let God do what He will.  We degrade the Gospel by continuing to give our very best and lay them at the feet of dogs and swine.

There will always be those who do not receive the love of the Truth that they might be saved (2Thess 2:10). Others simply prefer to live their own way (Matt 15:8-15), and still others simply close their eyes and ears to the Truth (Matt 13:15). We are admonished not to waste any further time preaching to such. This instruction is meant for the benefit of all the saints in all subsequent ages.

7:4-5  It is all too easy to  see faults in others. We are not being counselled not to try and help our brothers. However we must be acutely aware of our own problems. An awareness of our own problems will mellow our response to others – or it should.

Build upon a rock. What is that rock? It is the word of God. But what are we to build? We should build that which will be permanent. Nothing on earth has been permanent; not buildings, not churches, not the Temple of Solomon, not countries, not lives, not anything. The only permanent things are those stored in heaven as explained to us in Matthew chapter 6:19-21.

The things stored in heaven are Jesus and the book of life about us written by God describing our works (figuratively) as in Malachi 3:16-18 and Philippians 4:3. We take our soul and our heart to the judgment seat and if confirmed (written in the book of life) our resurrected body is taken into the Kingdom.

1 Titus 1:5 states: “Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned:”

The pure heart is the house we are building.

The good conscience is the mind we are building.

The unfeigned faith is the soul we are building.

Charity; our works out of our pure heart, good conscience, and true faith.

We build our soul and heart with the help of the Holy Spirit throughout our life. Are we doing well in this building effort?

7:1-5    Jesus expands what he has already told the disciples in Matt 6:14-15.

7:3-5   An example of such blindness can be seen in David when the woman came pleading her cause regarding her two sons (in a parable that Joab had contrived) when David expressed a willingness to intercede on her behalf–2Sam 14:8–even though he had murdered Uriah – 2Sam 12:1-7     

The words of Jesus could be taken from a passage in 2Chron 15:

"The LORD 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." (v2)

We can see the similarity of the message:

"Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you" Matt 7:7

It's wonderful that the new testament messages of Jesus have their origin in the old testament. Furthermore, in the historical account of the old testament we can see the result in the lives of those who were obedient to the message. Look what happened when the people sought God:

"they entered into a covenant to seek the LORD God of their fathers with all their heart and with all their soul... and sought him with their whole desire; and he was found of them: and the LORD gave them rest round about." (2 Chron 15v12-15)

Matt 7:7

“Ask, and it shall be given you; seek and ye shall find; knock, and it shall be opened unto you.”

If we could ask Christ for anything, what would we ask for? Would we ask for a new car, a new house, a job, better paying job, better relationships, or a promotion? The Lord’s disciples asked him, “Lord teach us to pray” (Luke 11:1).

There is no substitute for prayer and if we fail in our walk in the Truth, it is because we never learned to pray. There is a reason why we are commanded to pray (Mark 14:38; Luke 18:1, Phil 4:6). Prayer is meant to line us up with God’s will and not about bending God’s will to fit our will. Prayer is an invitation to God to be a part of our lives, committing our ways to Him, so we can delight ourselves in the LORD (Psa 37:4,5).

God can work without our prayers, but we cannot work without God. We are to abide in Him; we are to abide in His son, and if we do, it is then that whatsoever we ask it shall be done for us (John 15:7). Prayer invites God to take control of our lives and Christ teaches us the three factors that make prayer effective.

1)      Ask:    It is our responsibility to ask for what we want even though God knows (Matt 6:8).

2)      Seek:   We ask God for direction.

3)      Knock: Expresses determination or persistence especially when our asking and seeking seems to be delayed and when the door seems closed, just keep knocking.

God always answers our prayers. Sometimes it may be an immediate response; other times a delayed response, or altogether a different response (cf. James 4:2,3). Our greatest problem is not unanswered prayer, but unasked and unoffered prayer. Persistence is the key as shown in Matt 15:21-28; Mark 7:24-30; Luke 18:4-8. 

Prayer is of supreme importance and must an integral part of the life of Christ’s disciples. A prayer-less life is a faithless life. Prayer is a privilege given to us, it gives us the ability to pray to God as a friend (cf. Exo 33:11; Num 12:8). Prayer strengthens us in times of special testings (Luke 18:1); prayer strengthens our relationship with God, and prayer strengthens our walk in the Truth (Eph 6:10-18).

God has called us into a relationship with Him. Relationships require communication, which also involves listening, and throughout Scripture we are taught the significance and role of prayer (cf. Jer 29:12,13). It is through prayer that God reveals Himself to us (Psa 143:1-10).  God responds to His people through prayer (James 5:15,16). God imparts wisdom and understanding through prayer (James 1:5). God has the ability to do the impossible through the prayers of His people (Matt 21:22). God strengthens us through our prayers to resist temptations (Matt 26:41). Prayer is our shield of protection and we need to know how to pray and to pray better. To learn more about how to pray and to pray better, I highly recommend the LOGOS Publication book, Making Prayer Powerful, by H.P. Mansfield, and it may be obtained through their website: http://www.logos.org.au/books/

7:26  The idea of a house built on sand being destroyed has Prov 10:25 as one of the Old Testament thoughts behind it.

7:6     The lord’s teaching about giving holy things to the dogs seems to be the basis for Paul’s inspired comment – Phil 3:2 – warning believers to “beware of dogs” – not the four legged animals but those who would undermine the gospel message.

Matt 7:1-2  Jesus warns us not to judge our brethren and to beware that we may be judged with the same judgement. A hasty judgement was made by King David (2Sam 12:1-6).  David judged the man in the parable given by the prophet Nathan as worthy of death (v.5) and a fourfold judgement (v.6).

There was a fourfold judgement on David’s house with the loss of Bathsheba’s baby (2Sam 12:18-20; death of Amnon (2Sam 13:28-29) then Absalom (2Sam 18:33) and Adonijah (1Kin 2:22-24).

We must not be hasty in our judgements of others.  We should be swift to hear, slow to speak and slow to wrath (James 1:19).

7:6     Holiness was a pre-requisite for every believer. A difference had to be seen between holy and unholy things. This was required of Israel as indicated by God in Exo 22:31.

7:12 One example of this sort of teaching is found in Prov 24:29. Jesus is not introducing a new idea. He is re-stating what is found in the Old Testament.

Matt 7:15

“Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves.”