Gen 24:9 - "And the servant put his hand under the thigh of Abraham his master, and swore to him concerning that matter" - Our cultural ideas of delicacy may revolt from the rite used on this occasion; but, when the nature of the covenant is considered, of which circumcision was the sign, we are able to perceive that this rite could not be used without producing sentiments of reverence and godly fear, as the contracting party must know that the God of this covenant was a consuming fire.

Gen 24:45 - "... behold, Rebekah came forth with her pitcher on her shoulder" - What are we carrying on our shoulders? A chip? Or a pitcher of water, ready to share the exciting news of the Gospel with any, and all whom we meet.

Gen 24:67 - "And Isaac brought her into his mother Sarah's tent, and took Rebekah, and she became his wife; and he loved her: and Isaac was comforted after his mother's death" - Observe what an affectionate son Isaac was: it was about three years since his mother died, and yet he was not, till now, comforted. See also what an affectionate husband he was to his wife. Dutiful sons promise fair to be affectionate husbands; he that fills up his first station in life with honour, is likely to do the same in those that follow - Luke 16:10.

Rebekah had left home before the servant had even started his prayer (v15).   God is perfectly able to
answer our prayers even before we have said them.  Never underestimate the value of prayer.

V.2 The ancient custom of placing a hand under the thigh of another gave witness to an oath performed. The hand was placed near the groin, the area of reproduction, giving symbolic witness by the descendants of the oath giver. See Gen 47:29 for another example of this kind of oath. The word translated thigh comes from the Hebrew word yarek. In other places, it is translated loins (e.g. Gen 46:26; Exo 1:5). In English, there is a judicial construction that reflects the oath described above.  When one testifies in a court of law, s/he makes a declaration or gives evidence under oath.  Interestingly, the word testify is derived from the Latin testis (pl. testes) which means witness.

24:7 Abraham speak of the promise that God had made to him about the land when sending his servant to get a wife for Isaac because he wishes to impress upon hiss servant that it is vital that Isaac does not marry a Canaanite.

24:64 Isaac is the only person (I think) who Scripture says, was ‘comforted’ after the death of a close family member. This gives us an insight into the compassion of Isaac.

Abrahams's servant gave Rebekah a gold ring and two bracelets (v.22).  It is not clear what exactly the ring was.  The Hebrew word used, nezem, can either mean a nose ring or an earring.  Both were worn in the Ancient Near East.  The ring weighed a beka (half a shekel), approximately 5 gm. or 0.25 oz.  Each bracelet weighed five shekels, approximately 50 gm. or 2.5 oz.

24:1    Isn’t it interesting that the idea of Abraham being old and blessed are found together.  There are a number of occasions when age brings a realisation that God has provided for a person even though their lives have not been smooth and trouble free.

Jacob   Gen 48:15

David  Psa 37:25

Being two such examples

:30  'When he saw the earring and bracelets upon his sister's hands'
This speaks volumes about the sort of man Laban was.

:50-55  Laban told the servant to take Rebekah, but then once the servant had bestowed riches on her he changed his mind and suggested she should stay (v55). He had seen some of Isaac's wealth and so was perhaps plotting to get his hands on the rest. If she remained (for 10 months? see margin) Isaac might eventually have to come in person. Then Laban would have his chance.

24:3 Whilst it might have been inconvenient Abraham did not want his son marrying a Canaanite woman. So he makes plans to ensure that it does not happen. Are we so careful in our lives to plan to avoid compromise? Not necessarily to do only with marriage but in all aspects.

V.1 Abraham was 140 years old at this time, which would make Isaac 40 years of age.

V.2 Abraham's chief servant was Eliezer the Syrian (Gen 15:2).  He would be familiar with the kind of oath asked of him by Abraham because it was widely employed by the inhabitants of the Ancient Near East.

V.62 Isaac was living at Beer-Lahai-Roi which was about 50 miles (80 km) south of Beersheba.  It seems that he was on his way back to his parent's place.  Perhaps this was in anticipation of a successful return of Eliezer and marriage.

24:15 This immediate answer to the prayer of the servant must have been a great encouragement, much like Hezekiah’s experience much later -2Kin 20:3-6

30:9 - Whilst we might think this verse is a useful proof that man does not have an immortal soul David is actually expressing a great truth. He realises that when he is dead he will not be able to praise God - so he has a great desire to remain alive - just so he can praise his God. This contrasts with those who want to be alive just to pursue their own objectives.

Psalm 29 - Do we have revealed here, albeit in a veiled way, a description of what John was prevented from describing in Rev 10:4  - "And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not."  Psalm 29 describes a number of Heavenly proclamations, reminiscent of thunder as the voice of God, which proclamations culminate in God being all and in all - 1Cor 15:24-28. 

Psalm 30:5 - Sometimes under trial, we may ask God, even challenging heaven with the question, "How long are you going to try me?" In all our trials we do well to reflect upon the fact that the longest our trials can last is the sum of our mortal probation, "the night" spoken of in this verse. "The Morning" of God's Kingdom comes soon, and in our new found immortal state, we shall forever be standing at "the morning" of our lives, as eternity stretches out for ever and ever and ever before us - 2Sam 23:4.

29:6 ‘Sirion’ is the name given to Hermon by the Zidonians (Deut 3:9). These are the only two places in Scripture where ‘Sirion’ is found. We must, therefore, see a link between this Psalm and the involvement of Zidon in the topic of the Psalm. We saw last year that the Psalm was prompted by the brining of the ark to Zion – but I cannot see what it is. Maybe some of you ‘out there’ can. If so let me know your thoughts.

30 - Last year’s comment is reinforced by the title of this Psalm. ‘at the dedication of the house of David'.

Psalm 29  This Psalm provides a discription of the hand of God in the works of creation. "and God said"  Gen 1  "the voice of the LORD"  in this Psalm. It is also a plea to recognize the Power of God.

Psalm 30   A prayer of thankfulness for either David being allowed to bring up the Ark to Jerusalem, or a prayer of thanksgiving for the restoration of his health, and the preservation of his life.   

30      The title, when talking about ‘the house of David’ is clearly talking about the tent that David had pitched in Jerusalem. The use of the words ‘house of David reminds us that David was caused to realise that the place of worship was not to be restricted to a physical building but was to extend to a group of people – those who are called and chosen by God.

Psalm 30 does not give any indication as to which house the dedication applied.  If it is to the temple, then which one: Zerubabbel's; Solomon's; or the temple to come in the Kingdom.  Consider another suggestion, that this is a dedication to the altar which was built on Araunah's threshing floor (2Sam 24:20-24).  The reason for the altar was to appeal to Yahweh to stop the plague that was devastating the people.  Yahweh was pleased with the sacrifices and did stop the plague (2Sam 24:25).  The psalm speaks to death; a plea for mercy; and rejoicing after deliverance.  All the elements of the plague; the appeal; and the cessation of the plague are incorporated in this psalm.

29:3 The ‘many waters’ refers to the nations of the world. So the Psalmist recognised that God is not just concerned for Israel. His eyes are upon all the earth and its inhabitants.

Psalm 30 echoes the message of the book of Job. Here God obtained praise from David by allowing him to be afflicted, then saving him. David called out to God and He listened. He then likens his affliction to a moment, one night after which the morning comes. You can see further references here: 

v6	in my prosperity... never be shaken	Job 16:12	I was at ease, He has shaken me to pieces
v7	you hid your face, and I was troubled	Job 13:24	why do you hide Your face?
v11	restoration	42:10-11	restored Job's losses
v11	mourning into dancing	Job 30:31	my harp is turned to mourning
v3	brought back from the pit	Job33:28-30	bring back his soul from the pit

Matthew 15:6 - An ever present danger for all who follow God, is this danger of replacing God's ways with men's traditions.

Matthew 15:14 - Jesus only ever referred to Pharisaical attutdes as blindness. Their blindness lay in the fact that, though exposed to the ways of God through His Word, they had added to or subtracted from, the power of His word, setting up their own piety as the benchmark of acceptable worship. As such they were busy leading men and women away from God and into oblivion. The fact that Jesus refers to the Laodecians as blind in Revelation 3:17-18, is a revelation as to what was happening in that Ecclesia. Our Lord cannot tolerate hypocrisy - and His approbation is especially reserved for Institutionalised Hypocrisy - Rev 17, Rev 18.

Matthew 15:38 - A second mighty miracle in feeding a multitude, this time mostly Gentiles it would seem. Though generally described as the feeding of the 4,000 - a careful reading reveals perhaps 16,000 mouths were fed again by miracle. How does Christ do these mighty works? Being a "Creator," Jesus 'merely' takes the already common 'miracle' of multiplying grain into a harvest, which takes place over a period of time, and speeds the process up, so that it takes place in an instant. And the same with the fishes. Who better to rule this starving world in righteousness? May He return soon, to take up the reigns of the Government that is His by right - Ezekiel 21:27.

Vs.32-38 The feeding of the 4000+, like the feeding of the 5000+ (Matt 14:15-21), was a miracle.  Such a large group of people, in each case, was fed by such a small amount of food.  Moreover there was more food collected as fragments than the original amount of food.  In the case of the 5000+ twelve full baskets were collected, and with the 4000+ seven full baskets were collected.  It must be pointed out that the baskets (Gr. kophinos) in the 4000+ example were smaller than the baskets (Gr. spuris) in the 5000+ situation.  Interestingly, the larger basket (spuris) is the same kind of basket that was used by Paul to escape (Acts 9:24,25).
The fact that more food was returned than given out is a reminder that whatever is given out by the Lord returns to Him as increase (Isa 55:10,11).  The Lord expects the same principle to apply to our efforts.  Consider the parable of the talents (Matt 25:14-30).

15:2 In asking Jesus the question the leaders show exactly where their emphasis lies – ‘the traditions …’. We must beware lest we fall into the same trap of elevating the things we do to the status of Divine principles.

15:24   Jesus’ words to the woman echo what he had told his disciples in Matt 10:5-6about restricting their preaching to Jews.

15:5The whole law of ‘Corban’ as it was called by the Jews was simply a method whereby a Jew could escape from the obligations of caring for his parents in fulfilment of the law of Moses. Instead of counting his possessions and wealth as his own he says he has dedicated it to the temple. So even though it is still in his own possession and able to be used by himself, it is not his own – according to the rule that the Jews made – rather it belonged to the temple and so could not be used for the purpose of maintaining one’s parents.

V.21 Jesus went to Tyre and Sidon which were on the Phoenician coast.  There he met a woman who is described as a Canaanite (v.22).  Mark describes the same woman as a Syrophenician (Mark 7:26).  She was, of course a gentile (Greek = gentile).  A Syrophoenician was a person from the Phoenician part of Syria.  It would not be uncommon for Phoenicians from Syria to live among other Phoenicians on the Mediterranean coast.  Mark is being accurate.  Matthew is probably appealing to a Jewish audience when he described the woman as a Canaanite.  Canaanites had dwelt among the Jews in all tribal regions because they were not driven out as commanded (Josh 17:12,13; Judg 1:29-33).  And so, the Jews commonly considered non-Jews in the land as Canaanites.

15:12 It is as if the disciples did not realise that Jesus knew the effect his words would have on the Pharisees. Jesus words were spoken without Favour to anyone. He was not a respecter of persons.