47:27 The way that Israel multiplied in Goshen is setting the scene for the affliction which was to follow which was, in itself, the process that would bring abut the Exodus. God is still at work!

46:34 We have another piece of language which is used in Zechariah 13. 'trade … youth' is found in Zechariah 13:5 - we should build up the links between different parts of Scripture so that we can then let Scripture expound itself.

47:28 Joseph was 17 when he was sold into Egypt (Genesis 37:2) and he spends 17 years with his father in Egypt. So Joseph has two 17 year periods with his father.

Genesis 46:30 - "And Israel said unto Joseph, Now let me die, since I have seen thy face" - What was Joseph's Egyptian title again? "Saviour of the World" - Jacob, having laid his eyes once more on the Son of his love, the one who was named by him "Increaser," who was sent before his face to preserve life in Egypt (World) - John 3:16 - is now content to go to his grave in God's good time. Jacob actually lived a further 17yrs in the land of Goshen, matching the number of years that Joseph had spent in the family compound in the land, before being cruelly sold off into slavery as a mere lad. Was Simeon, many years later, thinking of this incident recorded here in Jacob's life as he took the infant Jesus into his arms? - Luke 2:30. And if so, why?

Genesis 47:9  - "And Jacob said unto Pharaoh, The days of the years of my pilgrimage are a hundred and thirty years: few and evil have the days of the years of my life been" - There are those who imagine that if only they could live longer, perhaps they might achieve a better standing before God. Though Jacob lived twice the life span most of us might expect today, his own summary of his days is that they were "few and evil." It is a blessing that 70yrs is our allotted span, and in that time is more than enough opportunity to sufficiently come to grips with the awesome Grace of God, and to embrace His righteousness with an attitude of gratitude.

46:4 Jacob’s concern about going down to Egypt is allayed by God who reminds him of the promise to Abram ‘bring thee up again’ quoting Gen 15:16

47:9 In saying that he was 130 years old he would doubtless have surprised Pharaoh as the average life expectancy in Egypt at this time was only around 60 years.

God says different things to different people. Jacob was told to go into Egypt Gen 46:3,4 but his father Isaac had been told not to go there Gen 26:2.  This is a useful principle.  Perhaps The Lord has richly blessed us, say, in building a Meeting Room, or personally in getting a job, but it doesn't always follow that we shouldn't move in the future.  (The difficulty is obviously working out what God wants us to do. We need faith AND works.)

46:27 It is stated that seventy people came to Israel.  Actually, it was sixty-six, but if you add Jacob (as head of Israel), plus Joseph and his two sons Ephraim and Manasseh, who were counted as sons by Jacob (48:5).  That totals seventy.  But, Stephen counts seventy-five (Acts 7:14).  Stephen is accounting for the two sons of Manasseh, and the three sons of Ephraim who were born in Egypt (1Chron 7:14-20).  All these were included in the nation of Israel.

47:19 - If we don't follow Christ we will perish. Believers lives are not their own to do with as they please, our lives and the land we hope to live eternally in was bought by Christ. We are to be slaves to Christ who nourishes us. We owe Christ everything.

46:8-27  This section is, it might seem, superfluous to the narrative. One point that flows from the list of names is the degree to which God had already blessed Jacob in line with the promises that God had made to Abraham and his seed that he would multiply them - Gen 17:2 for example.

47:2 I wonder which five brethren Joseph presented to Pharaoh. Any Biblically supported suggestions?

47:9 Jacob describes his life as being of days which were ‘few and evil’ however when he blessed Joseph’s sons he seems to have a different thing to say – Gen 48:15 – ‘the angel which redeemed me …’ Maybe by the time he came to bless the lads he appreciated more fully how God had been working in his life.

46:30   Israel here is seen to have been harbouring the hope that Joseph was still alive all these years – so maybe he never actually believed the story that his other sons brought to him.

46:2 I will make of thee a great nations encouraged Jacob with the words that God spoke to Abram – Gen 12:2

47:24 The Egyptians were to pay one-fifth of their crop yield to Pharaoh their landowner.  One-fifth became a supplement under the Law of Moses (e.g. Lev 6:5; 22:14; 27:15 etc.).

46:34 It seems to be a comment upon the way that Egypt was that "every shepherd is an abomination unto the Egyptians" however it highlights a fundamental feature of the works of darkness – for that is what Egypt was. The God of Israel shepherded His people. His son was the ‘good shepherd’ – John 10:1 - The care that God and His son have for the children of God is the exact opposite of the influence of ‘Egypt’ upon those children. So even though the picture we see now is one of generosity towards Israel we will see in due course that ‘Egypt’ persecuted the children of God. As it was then so it is now.

The Capabilities of the Soul as Mentioned in the Bible

The word "soul" is used variously in Scripture to describe the actual person, the mind, disposition, life - subject to the principle of mortality. The word is from the Hebrew "nephesh" in the Old Testament, and the Greek "psuche" in the New Testament. Some of its usages indicate that the soul:

Is born (Gen 46:18,27), can eat (Exo 12:16 note margin;Deut 12:20;Lev 17:10-12;Luke 12:19), eats bread (Hos 9:4), must die (Psa 22:29), has a mouth (Psa 103:2-5), has lips (Lev 5:4), has blood (Jer 2:34), can thirst (Psa 42:2), can be idle (Prov 19:15), weeps (Jer 13:17), can touch (Lev 5:2), can be touched (Num 19:11 note margin), can die (Josh 11:11;Eze 18:4), can be smitten with the sword (Josh 11:11), can be pierced (Luke 2:35), can be put in a pit (Job 33:18;Isa 38:17), goes into the grave (Psa 86:13;Psa 56:13), needs redemption (Psa 49:15), needs a resurrection (Psa 89:48;Psa 49:15)

Thus the Bible clearly teaches that man is mortal; that his existence is limited (Psa 144:3-4), and is destined to death (Psa 89:48). His only hope of a future existence is through a resurrection (1Cor 15:50), and a change to divine nature by the miraculous and singular work of Jesus Christ (Phil 3:21) when he returns from heaven.

The above from The Story of the Bible by G.E Mansfield, V.3, P.272.

v.2 - Here we have a number of rare words - perfection (miklal - 04359) is only here, but its root word is used in similar circumstances in Eze. 27:4,11 (and nowhere else). The word for beauty (yophiy - 03308) only has 19 occurrences eg. Ps.45:11, Est.1:11, Prov.6:25, and shined is a special word too (yapha` - 03313) only 8 times in scripture eg. Deut 33:2, Ps.80:1, Ps.94:1(show). Of course we realise in retrospect that it is the work of Christ through which God will shine. 2Cor.4:6

Psalm 50 - "A Psalm of Asaph" - are the first words of this Psalm. "Asaph" means 'to gather, or collect.' The theme of this Psalm is the gathering of God's children before Him for Judgement. Thus the language used is universal, and not limited to Israel in the land - "called the earth from the rising of the sun unto the going down thereof" - All the inhabitants of the earth, from one end to the other: whom El Elohim Yahweh [to use the titles of God here given]  summons to be witnesses of His proceedings in this solemn judgment, between Him and His people, which is here poetically represented. For here is a tribunal erected, the judge coming to it, the witnesses and delinquents summoned, and at last the sentence given.

 v17 - "Seeing thou hatest instruction, and castest my words behind thee" - This will undoubtedly be manifest as one of the great issues of the ages. It started in the garden of Eden when Adam failed to keep God's words before him. And it is alluded to in the picture of judgement given in Matthew 25: 1-12 where the foolish virgins are exposed as they who have not sufficient oil [God's word] in their lamps [active lives]. Hypocrisy is wickedness, which God will soon judge. And it is sadly too common, for those who declare the Lord's statutes to others, to live in disobedience to them themselves.

Psalm 50  The theme of this Psalm is the gathering of them before God for judgement. The key words are "call"  V.1, 4, 15. and "gather"  V.5.

The headings of the Psalm "the pleasure of God is not in ceremonies." and "but in sincerity of obedience" bring back to mind the words of Samuel to Saul. "Behold, to obey is better than sacrifice and to hearken than the fat of rams" 1Sam 15:22 

50:14,23           The Psalmist associates the way we live with the things we say to God in prayer and praise. He indicates tat the two must be in harmony with each other.

50:14 In saying ‘pay thy vows ...’ the Psalmist is contrasting that with Israel’s attitude to their sacrifices. Whereas they thought the animal sacrifices were because of some need that God had they should realise that they were to be offered because of a need that the offerer had.

Asaph (collector) was responsible for producing Psalms 50; 73-83.  He was the leader of David's choir (1Chron 6:19).  He is also mentioned, alongside David, as being a skilled musician (2Chron 29:30).

50:17 That the people cast God’s words behind them is an idea which Nehemiah picks up – Neh 9:28

Jesus' New Testament teaching can all be derived from the Old Testament.

For example, there are two parties in this chapter who go to court to accuse someone. In v4-8 God accuses His people. And the reason for his accusation is that they are an unmerciful people, condemning even their own family members (v19-20). Was Jesus thinking about this psalm when he said "Judge not, that you be not judged"? (Matt 7:1-3). Can you think of any other teaching he may have derived from this psalm?

50:1  What great emphasis in the phrase, "The mighty God, the LORD."  Literally translated, it's El Elohim, Jehovah.  The phrase occurs in only one other part of Scripture: Josh 22:22.

3:1 'What advantage then hath the Jew' is asked by Paul because in Chapter 1 & 2 he has powerfully demonstrated that the history of Israel's behaviour shows that they were sinful. Against that background a gentile might well think that there was no value in being Jewish which would undermine the clear Biblical teaching that the Jews are God's special people. Paul goes on to develop his argument to show that the benefit of being a Jew comes only from believing the things that God has said.

4:23 In saying 'it was not written …' Paul is indicating that Abraham had his own written copy of the promise contained in Genesis 15.

Romans 3:9 - "for we have before proved both Jews and Gentiles, that they are all under sin" - in chapters one and two. Paul painted a word picture, first of the Gentile world - Romans 1 - then the Jewish world, which was even worse, for they had access to God's righteousness - Romans 2.

v12-18 - Paul describes the cadaver of sin. As Paul's scalpel opens up the body of sin, first the throat, then the tongue, lips, mouth, feet, and eyes are laid bare and examined - Hebrews 4:12-13. And Paul's conclusion is given in v23 - "For all have sinned, and come short of the glory of God."  What does this tell us? We all need Jesus Christ. No-one will be in God's Kingdom who has not entrusted his life and his salvation to the only name given among men whereby they might be saved - Acts 4:12.

Romans 4 - To meet the views of the Jews, the apostle first refers to the example of Abraham, in whom the Jews gloried as their most renowned forefather. However exalted in various respects, he had nothing to boast in the presence of God, for he too was saved by grace, through faith, even as others. Without noticing the years which passed before his call, and the failures at times in his obedience, and even in his faith, it was expressly stated in the Scripture that "he believed God, and it was counted to him for righteousness," Genesis 15:6. From this example it is observed, that if any man could work the full measure required by the law, the reward must then be reckoned as a debt, which evidently was not the case even of Abraham, seeing faith was reckoned to him for righteousness.

 It is clear from the Scripture, that Abraham was justified several years before his circumcision. This then is Paul's point to those who prided themselves on their pedigree and/or on the very private mark they received in their flesh whilst they were too young to effectively protest otherwise. It is, therefore, plain that this circumcision was not necessary in order to that justification which is by faith.

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It is truly fascinating to reflect on the great wisdom of the Father as one reads the 3 portions of Scripture each day, and often there runs a "Golden Thread" through them all. For example, one of the Golden Threads evident today, is the concept, that we can only be Justified by the Grace of God. Paul deals in great detail with the subject, of course, in Romans, Joseph in his life revealed how great a force faith in God is the life of each of His saints - Genesis 47:12, and the Psalmist captured the same beautifully in the closing verse of Psalm 50 - "Whoso offers praise glorifies me: and to him that orders his conversation aright, will I show the salvation of God."

3:3 Paul (2Tim 2:13) develops the principles of this verse for the benefit of Timothy.

4 - We he noted before that David’s Psalm (32) is used by Paul to speak of the way in which God forgives. Reflecting on what David had done – committed adultery and murdered a man – we probably cannot think of two more evil crimes. But it is these two crimes which God forgave which forms the basis of Paul’s encouragement to us.

Rom 3:25  "to declare his  rightousness." Christ, the bearer of the sins of the people. NOT that Christ might be punished for others, but that God's rightousness might be declared for others to see that they might be forgiven.

Rom 4:7  As we read from Psa 32 the other day, and as we read from Psa 51 tomorrow, we can clearly see, and appreciate that the confesson of sin is not seeking forgiveness, it acknowledges the rightousness of our Heavenly Father. We must also be aware of the fact, that our failings can not be forgiven unless we are prepared to acknowledge them.

Rom 4:17  "I have made thee a father of many nations." Paul is quoting from Gen 17:5  Sarah was still barren at this time, but we see that this is written in the past tense. This was foreordained. There is a difference between pre-existance and being foreordained. The seed of Abraham, both Issac and Christ were foreordained. 

3:20 tells us that the law can't save because by it there is knowledge of sin.  This shows us that the law is inextricably tied up with the original curse - that we should know good and evil.  At the end this curse will be removed and we will know only good.  We do well to remember that this knowledge of good and evil is a curse, not a privilege.  One day, those who are saved, will leave it far behind.  One could argue that by God's grace, we already have - 5:21, 6:7 - but in that day it will be actual.  Evil will no longer be remembered or contemplated or come into mind.  We must ask ourselves: Are we ready to leave behind the choice to do evil, without looking back, or do we still consider it a privilege?

3:2        If the Jews had a benefit simply because the Word of God was committed to them how do we view that same word? Do we feel privileged simply because we can read Scripture freely in our own tongue?

3:5 This is the first of a number of occasions when Paul asks a question which he then answers himself. The others are Rom 4:1,  6:1, 7:7 

4:2      In questioning Abraham’s righteousness Paul develops the point that he made in Rom 2:13 showing that the law does not bring righteousness.