January 23

Reading 1 - Genesis 38

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v.16 - We see the exchange of money for services rendered here. Does not this situation emphasise the truth of 1Tim.6:10 - those who have 'played the harlot' have pierced themselves through with many sorrows'. It was mentioned too in the law Deut.23:18 - the money became 'dirty money', as it were, and God didn't want it. Israel never seemed to learn the lesson Eze.16:33 - and the ultimate in 'dirty money' was that used in the betrayal of the Lord - the biggest whoredom that Israel committed - Mt.26:15.
Peter Cresswell

v.24 - We see here an aspect of human nature that we can recognise so well in others, but never seem to see in ourselves. Here Judah is prepared to condemn to death a woman whose sin he shared. Each of us must recognise that it is not our place to judge. John 8:7
Peter Cresswell

:15 Judah's willingness to go in to one whom he thought was a harlot shows a strange attitude on his part. Surely such behaviour was not becoming of a son of Jacob.
Peter Forbes

:9 Onan, of the tribe of Judah, served as an example to the 'near kinsman' (Ruth 4:16) who also was of the tribe of Judah - hardly a good precedent to follow, though. We should take care whose example we follow!
Peter Forbes

RASH ACTIONS

A prostitute sat at the entry to the city to ensnare a certain passer by. The certain passer by was Judah and the prostitute wasn't just any prostitute, she was Judah's daughter-in-law, Tamar. Tamar was successful and when Judah saw her, thinking she was a prostitute "He went over to her by the roadside and said, 'Come now, let me sleep with you.'"

If we read between the lines we could quite easily get the impression that this was something that Judah was known to do. Tamar knew that she could trap him that way and Judah did not seem to have any hesitation in sleeping with a prostitute. It may not have seemed like a life changing event to him at the time. It was to be one night of pleasure and then he could go away and forget about it. But not this time. His quick decision was a life changing decision and it changed the whole course of history. That one moment of pleasure left him with results that he would not have chosen.

The lesson for us is a simple one. Let us always consider the long term repercussions of any action we take. Would we want to be caught in a compromising situation as Judah was? What could happen if we go through with our action? Will we regret our action or will we be proud of it later on? Let us not take our actions lightly but consider them and make godly decisions.
Robert Prins

Genesis 38 - Another record of deliberate contrasts. Whilst Joseph has been sold as a slave into Egypt, a land that knew not the God of heaven, of whom Joseph must now have felt at least neglected, if not totally abandoned altogether, his older brother Judah willingly separates from the family compound, and his mischief's are here chronicled. Whilst in the following chapter - Genesis 39 - Joseph's incredible fidelity, even when every opportunity is afforded him to indulge, is documented; Judah's true character is revealed here in ch 38. Not only are Judah's exploits recorded faithfully for us to learn from, but his son's also. As Moses later stated in his writings - Numbers 32:23 - "behold, ye have sinned against the LORD: and be sure your sins will find you out." The problem with Judah's family appears to be the problem with many men today - they are willing to have take their privileges, but they are not willing to shoulder their responsibilities.

The happiness of this chapter is found in the realisation that Tamar, though less than "pure" in her own actions, makes up one of the five women mentioned directly in the lineage of our Lord. All five women bear�a social�stigma of some kind. Tamar's is here evident. Rahab was a Gentile and a harlot. Ruth was a Moabitess. Bathsheba committed adultery with King David. And Mary was with child outside of wedlock with Joseph.
Cliff York

Reading 2 - Psalms 41, 42 & 43

To Listen

41v.1 - The word 'poor' here is dal, which has the meaning that we understand by 'poor' - ie needy (can also mean weak, thin, etc.) I suppose we have no doubt about the principle involved here but the scope is always in question. Is this just within the household of faith? Deut.15:7-11 would suggest so, but today's Psalm and Ps.112:9 and Prov.14:21 and especially Eccles.11:1 would seem to suggest a more universal application of our charity. What should our feelings (and actions) be on this issue?
Peter Cresswell

42:2 - How many of us can truthfully say that we thirst for the things of the Lord? The living water is there for us nevertheless - this knowledge should help us to desire it. John 7:37, Rev.22:1
Peter Cresswell

41 v.5 - 'When will he die' - Ahithophel, who had been to see David on� his 'bed of his sickness' [v.3] is being asked this� question by Absalom who had 'stolen the hearts of the people' [2Samuel 15:6] who was seeking the best time to make his push to� take the throne.
v.6 - 'if he come to me' is David looking back on that time and reflecting on how he had been deceived by Ahithophel.
v.9 - 'mine own familiar friend ... hath lifted up his heel� against me' - quoted [John 13:18] was Ahithophel - for your pleasure follow up the other New Testament quotations from the Psalms which are applied to Judas.� They all have their origins in the uprising of Absalom and Ahithophel's treachery.
This area of David's life is fascinating.� Consider how many chapters are devoted to the Absalom thing.� There is more about this event than any other period in David's life other than the 12 years of so that he was fleeing from Saul.
Peter Forbes

41:6 is used in the New Testament to speak of Judas - John 13:18. In the first instance David was speaking about the treachery of Ahithophel. Notice the powerful personal pronouns especially in :6 'he'. Thus we see the great concern that David had about Ahithophel's treachery. This provides an insight into how Jesus felt about Judas' behaviour.

Psa 42 - The word 'Maschil' in the title means ;instruction' - thus we see that this Psalm is a Psalm of instruction.

Psa 43 - In pleading :1 for God to intervene on his behalf the Psalmist is recognising 'To me belongeth vengeance, and recompence;' [Deuteronomy 32:35]
Peter Forbes

41 v.1 � Ultimately there should be no bounds to the compassion which we should show to our fellow men� - in "the faith" or outside it (the Parable of the Good Samaritan endorses this point). The problem we have is knowing how much we should show and to what extent this should continue. � What it means to be "poor" is relative to the society in which the "poor" live . In Jesus' day, scripture indicates that the poor were those who were unable to work through mental or physical disabilities. There was no NHS or Welfare State, therefore poverty was real and obvious. � If we were to dedicate ourselves to the poor, we could too easily become poor ourselves, as we could spend all our energies, time and money on helping others. Surely therefore the parable of the "good Samaritan" is our best practical guide. If we "fall over" a case of genuine need and give no practical help (help does not have to be financial), we may then be in danger of being classed as the priest who walked away from the injured man in the parable. � Perhaps the next discussion point is understanding and therefore being able to identify cases of genuine need. Is it being spiritually naive to hope that a �10 note given to a vagrant (who is clearly drunk), will help that person recover from his real problem?
Rob Newman

41:13: Amen: This Psalm ends with the Hebrew verb: "Amen", repeated twice is the Hebrew way of ephasis (always repeat the key word of a sentence, eg: I go to the store store. Many Hebrew students have lost marks in an exam, when they fail to translate from English to Hebrew, believing the typist had accidentally typed a word twice, they fail to write after the repeat word thus: (hebrew emphasis). The verb "Amen" has 7 forms, each form helps us, to realize the significance of what we are saying, when we end our prayers with Amen: 1: to bring up, to foster. 2: to be true, to be faithful. 3. to train, to educate. 4: to be educated, to be skilled. 5: to believe, to entrust. 6. to be believed. 7: to train oneself, to practice.
Beryl Butler.

Psalms 42 and 43 - WHY ARE YOU SO DOWNCAST?
Take notice of the refrain. It occurs three times in these two chapters.
"Why are you so downcast, O my soul?
Why so disturbed within me?
Put your hope in God
For will yet praise him
My saviour and my God."
Very often times of depression come from the circumstances around us. We are emotionally vulnerable to the events that happen in our little corner of the world, and if those events happen to be negative ones it can play on our minds, growing in intensity and filling them with negative and depressing thoughts. It often only takes two or three instances like this to seem as if the whole world is crumbling around us. It is then that we become downcast. But that is also the time that we should ask ourselves why we are downcast and then consciously put our lope in God. Consider the glories of the kingdom of God, the wonderful reality of eternal life, the joy of forgiven sins and a life in unity with God. Even in the midst of depression take some time to praise your saviour and your God and he will lift you up.
Robert Prins

Psalm 42:5 - "Why art thou cast down, O my soul?" -�The psalmist corrects himself, as being too much depressed in spirit with his present circumstances, and expostulates with himself; adding, "and why art thou disquieted in me?" -�which suggests, that the dejections of God's people are unreasonable ones; sin itself is no just cause and reason�for depression; for though�sin is very disagreeable, loathsome, and abhorring, troublesome and burdensome, to a spiritual man,�sin, ingenuously confessed, and heartily mourned over, and�a matter of humiliation; is no true reason of dejection. Because there is forgiveness of�sin with God; the blood of Christ has been shed for the remission of it; it has been bored through�and done away with by Him; nor is there any condemnation for�sin to them that are in Him; and though it rages, and threatens to get the ascendant; yet it is promised it shall not have the dominion over the saint who trusts in the Lord.

It appears David suffered greatly from depression, a malady which many of us can identify fully with. Depression is debilitating and consuming, for it sees the future as having no hope, whilst at the same time it hides the anger and frustration that is bottled up inside when one is powerless to effect a change of circumstance. It is at times like these that we must "Let go.. and let God..." do for and with us, what we may be finding impossible to do. As Psalm 43:5 encourages us at the conclusion of today's Psalms readings, our God is able to heal even the deepest bouts of depression and bring us at last to His Holy Hill. If you do not feel close to God at the moment, pause a moment and ask yourself... "Who moved?"
Cliff York

Reading 3 - Matthew 25

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v.5,6 - A direct following on from the previous chapter (24:44) - the instruction to pray is also included in Mark 13:33 and it goes on... v.34-37. The foolish rely on this world's goods for their 'extras' Luke 12:20, though the same chapter gives encouragement to those who heed the warnings - v.37-40, and further warning to those who don't - v.46. Ultimately, and much more so as we see the day approaching, we need to heed Rev.16:25, which brings us beautifully full circle from, and nearly back to, the Garden of Eden (Gen.2:25).
Peter Cresswell

We should realise that despite the chapter division Matthew 25 follows on from chapter 24 as part of the same discourse. In fact this day which commenced in 21:20 runs right to the end of chapter 25.
Peter Forbes

Again Jesus reminded his disciples of things he had told them earlier

Luke 13	Language	Matthew 25
:25	the door was shut	:10
:11	Lord open to us	:25
:12	I know you not	:25,27

Peter Forbes

Matthew 25 - The parable of the foolish and wise virgins in v1-13, demonstrates the "wisdom" of the "faithful and wise servant" described by our Lord in the previous chapter - 24:45. Obviously this parable features women, whilst the next parable features men. The numbers used in this first parable, 5 wise and 5 foolish, do not in any way indicate the ratio of those acceptable to or rejected by our Lord at the Judgement (Mercy) Seat. The parable of the talents which follows in v14-30, demonstrates the "faithfulness" of the "faithful and wise servant" featured in Matthew 24:45-47. As in the first parable, so in this second, the numbers accepted and rejected provide no clue as to the ratio of those who stand before our Lord, who will ultimately enter with Him into His Joy.

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v5 - "While the bridegroom tarried, they all slumbered and slept" - This verse certainly carries a clarion warning to every saint. While it is true that most of the Body of Christ at this point in time, lies asleep in the dust of the earth, the greatest area of concern for every saint today�must be�that this world is lulling us into slumber and sleep. A question? If the virgins represent the the saints as Bridal Attendants in this parable, why is there no mention of the Bride? And who might she represent?

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v15 - "a talent" -�a measure equivalent to 6,500 pennys of the day. A labourer was worth a penny a day at this time - Matthew 20:2 - so�one talent is equivalent to around 33 years wages, or AUD$1.65 million, or A$973,000, or 550,000 English pounds. What a superannuation payout! And it represents here, the inestimable gift of Grace and Fellowship we share together in the Lord. The talent also represents the opportunities we each may have to further the masters enterprise. Some have a great number of opportunities to trade and multiply, yet others may, because of isolation or illness etc,�only have few opportunities to trade - but trade we must. The master does not expect mere maintenance of His assets - v27 - He expects optimism and growth - Genesis 1:28 "Be fruitful, and multiply, and replenish..."

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v28 - "Take therefore the talent from him, and give it unto him which hath ten talents.��For unto everyone that hath shall be given, and he shall have abundance: but from him that hath not [even tried] shall be taken away even that which he hath" - We will lose what we do not use. The lesson of this parable and the next word picture section is to treat EVERYBODY as if they were Jesus Christ and a candidate for eternity.

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v40 - "the least"�- not the "least" in Christ's estimation... but "the person who YOU might most despise". We do not know, but they may be Christ's next of kin. Just as the good hand of our God is open in abundance to feed HIS creation without discrimination, so the hand of the "Faithful and Wise servant" is open to all, dispensing the great medicine of the eternal gospel message to whosoever. Are not you glad that is so? Why, the Lord has even called you and me... and what did we do and who were we, that HE so graciously did that for us?
Cliff York