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.

Tamar is mentioned in Matthew 1’s genealogy, so perhaps what she did was of faith.  It's a difficult story, and one for which there are a number of possibilities:
a) Was Tamar just wicked, and intent on getting something out of the wealthy family?
b) Was she intent on marrying Shela, and behaved in this way to procure him?  In this case, the plan mis-     fired because she ensnared Judah, not his son Shela.
c) Was she a woman of faith, and set out to achieve what Judah refused to do?  If this IS so, she believed
     in God's promises, and realised that the line of Abraham, Isaac and Jacob was the key to the future.

This chapter brings out some of the worst aspects of human nature: Judah's lust for extra-marital sex; Tamar's deception and harlotry; Er's wickedness; Onan's dishonor (the term onanism is used in modern English). Although Judah started out badly, we shall shortly see him taking a leadership role. Judah was blessed and became the father of the royal line (Gen 49:9-12, 1Chron 2:3-15). This line started by Judah's marrying a Canaanite woman. Such is the power and mercy of the Lord to execute His plan through the oddest of people. This should give us encouragement in knowing that Yahweh is much more interested in where we are going than from where we have come.

In Gen. 37 we find Joseph, a type of Christ, sold into Egypt. Skipping Gen. 38 the story then picks up in Gen. 39. Why the attention drawing skip? In Gen. 38 we note the moral contrast between Joseph and Judah. We note that Christ came from Judah.

In Gen. 38 clearly there are lessons we can benefit from and perhaps we even have a variety of symbolic types (granted this topic deserves more exposition and study): 

Er (6147) means watchful. But all he did was watch, and what was he watching? He didn't embrace God's word. Perhaps he is somewhat of a pagan type.

Onan (209) means strong. Perhaps he had the appearance of spiritual strength but he was unfruitful. Perhaps he represents those in the faith who are selfish, lack love, waste their opportunity, and are primarily interested in their own glorification and keeping up appearances.

Shelah (7956)  means a petition and comes from a root that includes to pray. (of) Chezib (3580) means falsified, deceitful. Perhaps we have a prayerful righteous believer though born under the curse of original sin.

Hirah (2437) of Adullam. Hirah refers to a noble race, sense of splendor, etc. while Adullam (according to Smith's Bible dictionary) means justice of the people. Perhaps this refers to the seemingly righteous religious guides (or even Judas) who can lead us astray and/or betray us. In Gen 38:21 he uses a word signifying temple consort vs the v.15 use of "a woman for hire" having no religious overtones.

Judah (3063) means praised, celebrated. Perhaps he is symbolic of the Jews. We note in Gen 38:1 Judah was literally and spiritually headed downwards away from his brethren. This father-in-law tried to use the law to his advantage with Tamar. In v.17,20 we have a kid offered for sin and a negotiation for it with a gentile and though the sacrifice (Christ) was presented to a gentile it was the Jews who were responsible. In v.18 the signet ring was a token of authority and identity while the bracelet was the cord or string  holding the signet ring. The staff can mean a tribe,  a branch extended, and fig. a support of life e.g. the bread of life. The Romans were given the authority to kill Christ under the Jewish name, "his blood be on us and our children". In v.23 "we" be shamed. Judah was more concerned about his image than repentance. In v.24 we have the mention of three (divine perfection) associated with the severest penalty the future law of Moses would allow. In v.25 we have "scrutinize" as Judah was forced to "examine" himself.

Tamar (8559) means palm tree. Perhaps she symbolizes the Gentiles (the fig tree is thought to symbolize Israel). There are also echos of Rahab and Mary with an unusual birth and accusations involved. Tamar was initially denied her inheritance. The word "widow" can mean forsaken just as the Gentiles were initially not included. She sat in an open place. Place or Heb.  pethach (6607) is the same word used as the door of the tabernacle in Exo 29:4 and it means an opening, door, gate, entrance. In Gen 38:12-13 Timnath (8553) means a portion assigned. We also may have here a foreshadowing of the good shepherd as to shear means lit. to cut off and fig. means to destroy an enemy e.g. to destroy the power of sin. In Gen 38:16 give (5414) has various applications including to give, deliver up, fasten, frame, hang up, lift up, pay, pour out, yield, restore, etc. Tamar wanted redemption, her inheritance, and the hope that comes from the gift of sacrifice. Jericho means a place of fragrance perhaps refering to Rahab's prayers and in Deut 34:3 it is referred to as the city of palms. Christ's triumphal journey began at Bethphage house of figs and Bethany house of dates (dates come from palm trees) so we have the symbolism of Christ dying for Jews and Gentiles.

The union of Judah and Tamar perhaps represents the Abrahamic covenant and the oneness in Christ shared by both Jew and Gentile.

The hand of Zarah with a scarlet thread perhaps suggests the law with a hint of future sacrifice.

Pharez (6557) means breach. Perhaps this suggests Christ's fleshly body and nature. Christ breached the wall that was keeping us captive to sin and death.

Zarah (2226) means a rising of light. Perhaps this refers to Christ's sacrifice and the hope believers have.

38:29-30  Pharez and Zarah are ancestors respectively of Salmon and Achan in the book of Joshua. They doubtless were the two spies who were delivered by Rahab. Salmon then fathered  Boaz. Achan, on the other hand, was more concerned with the gold.

38:12,20 It seems that the use of the term ‘friend’ conveys more than we normally mean when we use the term today. Probably it indicates a particular relationship – a man who was given a specific position to represent the man he was ‘friend’ to. See also Judg 14:20 ‘used as his friend’

38:21   That the men of the place were completely unaware of Tamar’s behaviour – they had not seen ‘an harlot’ makes it very clear that Tamar planned the thing so carefully, knowing of Judah’s movements, that she was only out on show, so to speak, for just the moment that he passed by.

Onan was subject to what is commonly termed levirate law. Coming from the Latin levir, meaning husband's brother, this law was widespread in the Ancient Near East. It gave the family responsibility of a dead man to his brother. Onan was not prepared to honor this law because he was selfish. He knew that any son he fathered to Er's wife would inherit the blessing of the firstborn. Onan wished for that blessing to accrue to him. Later levirate law would be included in the Law of Moses (Deut 25:5-10).

38:1-2 Joseph has now been told, Jacob has been told a lie about his beloved Joseph and now Judah goes completely off the rails!

38:8  So we see there was a principle in force that a brother should raise up see to his dead brother before the Law of Moses actually made that stipulation in Deut 25:5

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]

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?"

41:3 The ‘bed’ is the bed which was brought for David in the wilderness (2Sam 17:28) it is not just a metaphor for rest, it is a comment about an actual kindness done to David – the comfort allowed him to focus his mind on things as they really were.

42 - The only time, it seems, when David was in ‘the land of Jordan’ was (2Sam 17:22) when he was fleeing from Absalom so this might provide the historical background against which the Psalm was written.

43:5 The antidote that David sees to his depression is to reflect on what will be when God will bless him.

Psa 41:9  David, like Christ, had friends who later betrayed him. In this verse David is relating to Ahithophel.(2Sam 15:12) With Christ, what greater betrayal than that of Judas.

Psalm 42 & 43 These two Psalms are connected. In Psa 42 The Psalmist examines his need and desire for God. In Psa 43 we have a prayer for Divine guidance, so that acceptable service may be rendered,   

The Book of Psalms actually comprises five books.  The first book concludes with Ps. 41.  Thus Psalm 42 begins Book 2 (Psalms 42-72).  In many manuscripts, Psalms 42 and 43 are considered as one psalm.  Note the end verse in each psalm as being the same.

David's familiar friend of Psa 41:9 was Ahithophel which portends Jesus' familiar friend Judas of John 13:18.  It is probable that Ahithophel was Bathsheba's grandfather, and his betrayal of David was an opportunity to get even for what happened to his granddaughter.  Absalom's conspiracy to usurp his father David's throne provided that opportunity.  We can feel for David as he battles his physical and mental woes while his son and former priestly confidant gang up on him.

43:2 - The times that David feels that God has cast him off.  I feel such guilt if I harbour a thought of that nature.  Let us take heart that this man of God had feelings just like ours, but by his writings shows us how to deal with them (v.3)

41:9      Ahithophel, David’s counsellor, is the one spoken of here. So when they were eating together, seemingly discussing matters of state, Ahithophel was plotting with Absalom how David could be overthrown.

42:1 In the title of the Psalm the word ‘Maschil’ means ‘instruction’. The Psalm, is not just a reflection of David’s own views. It is to instruct us as to what our feelings and aspirations should be also.

Ps 42/43:  David contrasts his own feelings of depression with the things he has to say about God, from whom he gains strength: 42:2 the living God;  42:5, 42:11, 43:5   God.....my Saviour & my God;  42:8  the God of my life; 42:9  God my Rock;  43:2  God my stronghold;   43:4  God my joy & my delight.

41:10 Against the background of the treachery of his friends David pleads with God that he will remain faithful. It is so easy to forget God when we are in difficulty but in reality that is the most critical time that we need Him.

41:6 The repeated use of ‘he’ indicates that David had a particular person in mind. The context would indicate that the ‘he’ s Ahithophel – David’s counsellor. He would come to see David day by day to discuss – it seemed – state matters. However he was checking on David’s health for Absalom.

41:13 ‘amen and amen’ marks the end of sections in the book of Psalms. Here, Psa 72:19, 89:52. It is what the woman who was undergoing the trial of jealousy said to show hew assent to the principles of the trial – Num 5:22

Who is the "close friend" in 41:9 who turned against David? How would we go about finding the answer? Well, there are two particular details contained in this verse, and it stands to reason that God has supplied these to give us the man's identity. 1) ate David's bread, 2) the phrase "lifted up his heel". If you type "eat bread" into a bible search engine, and look at passages in the life of David, you will be taken to Mephibosheth (2Sam 9:7). The phrase "eat bread at David's table" is used 5 times on this occassion. The other distinguishing feature about him is that he was lame "in both his feet" (not "legs") (v13) which is possibly why David uses the phrase "lifted his heel". This man stayed behind in Jerusalem when David fled, and it is clear that David didn't have any patience with the excuse he gave afterwards (2Sam 19:29).

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

V.14 etc. The Lord has given us different abilities and opportunities (talents).  We should not compare our talents with others', or make any judgments about them.  Rather we ought to add value to Christ by doing the best with what we have been given.  Each will be judged individually: For unto whomsoever much is given, of him shall be much required (Luke 12:48).
 
I find the figure of the Lord's dividing the sheep from the goats at the Judgement interesting (v.32,33).  On one of my early trips to Israel, I came upon an young Arab boy leading his flock.  As he rested under some olive trees near us I had a close look at his animals.  I was surprised to realize that what I thought were goats were actually sheep.  Unlike the West, goats and sheep of the Near East look very similar. The shepherd can readily tell the difference, of course.  Just like the wheat and tares (see comment on Matt. 13, Jan 11), these similar sheep and goats reminded me that we are not able to distinguish who is or who is not acceptable to the Lord.  We should, therefore, not judge our brethren, but leave the final determination to Our Shepherd when He comes.

25     This chapter contains three parables which all are designed to focus the disciples' minds on being prepared. This is something we  must be very aware of when thinking about prophecy about the last day. There is no benefit knowing when we think Jesus will return if we are unprepared for his return.

It is interesting to compare today’s parable of the Talents Matt 25:14-30, with that in Luke 19:11-27 of the Pounds. In the Talents, 3 servants are given 5,2 and 1 talents (it helps to think of them as bags of money,) “according to his several ability”. We have varying gifts, because the Lord knows what we are capable of handling. It’s a very fair system. When the Master returns the 3 servants are called to give account. The first one hands over 10 talents, but the second one only has 4. On the surface this looks a terrible discrepancy, but Christ doesn’t look on the surface.  Both these men have made 100% increase: 5 goes up to 10, and 2 results in 4. Excellent work from both.  But the one talent man has also got some hard work behind him – he dug and buried his talent, and then re-dug it up! But his work did not result in any increase. I’m sure there’s a great lesson for us, there. 
Then, in the Parable of Pounds, 10 servants were each given £1. In other words, while the “Talents” represents individual ability and gifts, the “Pounds” probably represent the one pearl of great price, that is “The Truth”. One man increases by 1,000%, another by 500%, and another made no increase at all. We  must make of our "Pound" what we can.

25:6 the midnight cry ‘the bridegroom cometh’ contrasts powerfully with the cry of the Egyptians when the firstborn was slain - Exo 10:29

25:15  ‘according to his several abilities’ quotes Deut 16:17. God does not expect His servants to do more than they are able. What a kind master we have!

In sum, the parables in this chapter are telling us to, constantly:

Be prepared for the Lord's return to earth (v.25).

Be busy in doing His Will (Matt 7:21).

If those two areas are covered, we can expect to be with the sheep and not the goats at the Judgment.

25:2 The ‘wise’ of this parable continues the theme that Jesus introduced earlier in the discourse in Matt 24:45

V.1 etc. The only way to please Yahweh is to know what He requires.  We obtain the necessary wisdom and knowledge to understand the requirements by reading the Scriptures.  The Scriptures are the Word of God written for our learning (Rom 15:4; 2Tim 3:15,16). 

The Word of God can be equated with the oil in the virgins' lamps.  The virgins needed oil for their lamps in order to light their way.  Without light, they would stumble in the darkness.  We need the Word of God (spiritual oil) to guide us and light our way (Psa 119:105). 

If we are full of the Word, we will be prepared for the Lord's return; if not we won't.  When He comes, we won't be able to take a crash course in scriptural learning if we are not already prepared.

Have you ever noticed that all these parables are in fact one parable?

25:34,41 The division of the righteous to the right and the wicked to the left is not an arbitrary division. Ecc 10:2 makes the point that the heart of the wise man is on the right and the fool on the left.

1-10  There are many views on the significance of the lamps and the oil, all of which are quite plausible.  Can I add to the number by suggesting that the lamps are the word of God and that the oil is the reading of it?  We all have a Bible, but do we read it regularly? In Biblical times, everyone had a lamp, but that lamp has to be kept filled and trimmed.  Unless you read the word of God, it's useless.  Unless you fill your lamp, it's useless. The word of God is indeed a lamp to our feet as brother Michael suggests above in his reference to Psalm 119, but it won't be unless we read it.

Note that all ten virgins were expecting the bridegroom (v1).  We should heed this warning:  We all have Bibles, but if we leave them sitting on the shelf and never open them, we may find the door closed when Christ returns.

v40  Because of the context of the preceding three verses, we take this verse to mean doing good, but the sense is also valid if we do harm: In Acts 9:4, Jesus tells Paul (Saul) that the way in which he had persecuted the early believers was direct persecution of Jesus himself. I wonder if Paul's immediate reaction was that of verse 44, until he fully comprehended what Jesus was saying to him.