Genesis chapter 20 tells us that Abraham again made the same error in failing to trust God; whilst sojourning among the Philistines. Abraham is chastened by the Almighty and severely rebuked by Abimelech, the Philistine king; who in this incident showed greater integrity than did Abraham. Similarly to the Egyptian episode Abraham leaves the Philistine territory enriched and with much substance and a treaty between himself and the Philistines. Genesis 21 begins with a reminder that Isaac, meaning...
Genesis chapter 20 tells us that Abraham again made the same error in failing to trust God; whilst sojourning among the Philistines. Abraham is chastened by the Almighty and severely rebuked by Abimelech, the Philistine king; who in this incident showed greater integrity than did Abraham. Similarly to the Egyptian episode Abraham leaves the Philistine territory enriched and with much substance and a treaty between himself and the Philistines. Genesis 21 begins with a reminder that Isaac, meaning "laughter", was the Promised seed whose birth would bring great joy - as the type of the "seed of the woman", the Son of miraculous birth, the Son of God
(Luke 1:68-80; 2:10-14). Yahweh has fulfilled His promised Word to Abraham and Sarah. And so as a token of the covenant between the Lord GOD and His people Isaac was circumcised at 8 days old. At the time of Isaac's weaning - possibly as old as 7 years of age - Abraham made a great feast for his son, Isaac. Ishmael mocked Isaac and most likely made derogatory comments about Isaac's supposed father (Abimelech king of the Philistines; cp the accusations made against our Lord and the ignominy the Lord's foes said of his begettal; John 8:33-42). This time the bondwoman and Ishmael were finally banished. Ishmael was a wild and uncontrollable man. Abraham started digging wells, which led to conflict with the Philistines - water being so vital a resource. Eventually Abraham made a covenant of peace with the Philistines. Note the prominence of the number seven; 7 being the number of the covenant.
The 23rd Psalm is possibly the best known Psalm in the entire book of 150. It is known as the Shepherd Psalm. Many whole books have been written about this Psalm, in which David relates his experiences as a shepherd and applies the principles to his God's care for him now; and His guidance to bring us to His Kingdom. With Yahweh as our Shepherd we lack for nothing. Psalm 80 is another Psalm about Israel's great Shepherd and in providing food for His people it speaks of the provision of His Wonderful Son (John 10 teaches of the care of the Good Shepherd, who laid down his life for the sheep). David was, like Moses, a wonderful shepherd the LORD raised up to guide and pasture with spiritual food (Psalm 78:70-72). Isaiah 40 is another Scripture which tells of our Lord Jesus Christ's care for his flock (Isaiah 40:9-11). The two implements of the shepherd in guiding and protecting his sheep are his Rod and his staff. The life of Jacob tells of the privations the shepherd faced on a daily basis. And the possibility of dying whilst protecting his flock was an ever pressing concern (see David's comments to Saul in
1 Samuel 17:34-37). So David says, "though he walk through the valley of the shadow of death" his God was his companion. He had throughout his life received the goodness and mercy of Yahweh (cp Exodus 34:6-7; and the lesson for us Romans 11:22-23). And ultimately the psalmist would find a place in his Sovereign's house in the kingdom of God on earth. Psalm 24 is a Psalm that will be sung by two choirs - the one asking and the other answering - at the Lord Jesus Christ's crowning in his temple soon to be built in Jerusalem - "He is the King of Glory" as Handel commemorated in the oratorio Messiah (see also Psalm 2; and
Revelation 19:15-16). Verses 3-6, like Psalm 15, describe the character and qualities of the citizens of Zion, who will be the companions of the King. The words of Psalm 24 will reverberate around the new Jerusalem as Christ Jesus enters his city. Psalm 25 is a plea to be taught and led in the ways of Yahweh. May this Psalm reflect the cry from our heart. But, for this to happen we must be meek, that is "teachable",. Read aloud verses 8-10,14 and meditate on what these words teach us. When we have learnt this way, as Moses had, we will be able to cope with our obstacles and opponents (see Psalm 103:7).
Matthew 13 is the greatest chapter of parables in all Scripture, containing in all seven parables. Four are centred on "seed" and the other three about understanding, valuing, and teaching others of, and encouraging them to seek and prepare themselves for the Kingdom of God. The parable of the Sower is said by our Lord to be the greatest of, and key to, all parables. The parable of the Sower, called by many the parable of the soils - for in each case the seed sown is identical; the characteristic of the soil is tested and determined on the basis of the individual response to the Word of God - and the parable of the 'tares', or weeds are the only two explained. That Jesus would use the parable as the foundation of his teaching method, and the reasons for this, were prophesied in Isaiah 6:9-10 and Psalm 78:1-4. Matthew quotes both Isaiah 6 and Psalm 78; and tells us that the predicted response was forthcoming, verses 14-17 for the citation from Isaiah and verses 34-35 for the Psalm. All these parables were spoken in Galilee, by the sea; and they too invariably led to his rejection among his own folk at Nazareth.
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