Archives For Interpretation

When queen Vashti refused to heed the commandment of her husband, king Ahasuerus (Esth. 1:12), the king consulted with his wise men about what should be done to her (Esth. 1:13-15). Memucan, one of his princes, remarked that the queen had not only wronged the king by her disobedience to his commandment, but also she had wronged all his princes and all the people in all his provinces (Esth. 1:16). He thus regarded her rebellion against the king as a sin against him and all who were in his kingdom.

Scripture teaches that God is the eternal King of the universe (Ps. 29:10; Dan. 4:34-35; 1 Tim. 1:17). When we sin even once by breaking one of His commandments, we sin not only against God but also against all His subjects throughout His universal kingdom.

Viewed from this perspective, it is clear that all of us are exceedingly great sinners who have sinned against God and His universal dominion countless times. The infinite greatness of our sin required the payment of an infinite penalty if we were to be forgiven.

Praise God that Jesus is “the propitiation for our sins: and not for ours only, but also for the sins of the whole world” (1 John 2:2)! Thank you, Lord Jesus, for paying it all!

Copyright © 2011-2024 by Rajesh Gandhi. All rights reserved.

The outcome of the recent elections has left many dedicated, honest people who love their country greatly disheartened. Psalm 62 provides some biblical counsel for such people.

Assailed by murderous (62:3), lying opponents (62:4), David counseled both himself (62:5) and others (62:8, 10) about who and what to turn to in such times of trouble. His counsel may be summarized in the following points:

1. Wait in silence for God alone to save you (62:1, 5)

David begins the Psalm by declaring that he was waiting in silence for help from God (62:1a) because his salvation was from God (62:1b), who alone was his rock, salvation, and stronghold (62:2a). In light of these realities, he was confident that he would not be greatly shaken (62:2b).

After inquiring of his enemies about how long they intended wickedly to assail him (62:3-4), he challenged himself to do the very thing that he had already been doing—wait silently for God only (62:5a). He understood that he should do so because his hope was in God (62:5b), who alone was his rock, salvation, and stronghold (62:6a). Being mindful of these truths, he assured himself that he would not be shaken (62:6b).

Repeating these truths in the psalm (62:1-2; 5-6), David emphasized their importance. He then added that his salvation and glory were resting on God (62:7a). His refuge, the “rock of his strength,” was in God (62:7b).

Believers should wait confidently and in quite repose for God’s deliverance. Despite the advancement of evil that is taking place, God is on the throne, and He alone is worthy of our hope and trust. In His time and way, He is going to deal righteously with the vicious, lying people who are assailing ordinary, God-fearing people with their media propaganda and pernicious policies.

2. Trust in God at all times (62:8a)

Based on God’s being both David’s refuge (62:7) and a refuge for His people (62:8a), they are to put their trust in Him at all times. Whether we experience political defeat or victory, our trust must be in Him. Now is the time for us to turn to God all the more.

3. Pour out your heart before Him (62:8b)

David conjoined trust in God with praying earnestly to Him with our whole heart. We need now to turn to God in prayer individually and corporately like we never have before. He is our only hope in these dark times.

4. Counsel yourself to think properly about people (62:9)

David reminded himself that both lowly men, who are only vanity, and men of high rank, who are a lie, are ultimately vain beings who are hopelessly underweight on God’s balances; in fact, both individually and corporately, they are lighter than breath (62:9). The recent advancement of many people to positions of power and influence, many of whom sadly will likely prove to be unrighteous public officials, should not deceive us into thinking more of them than is fitting. God is in control, and we should turn our entire focus towards His exaltation over all men, righteous and unrighteous, poor or rich, lowly or powerful.

5. Do not put your trust or hope in any evil means of earthly advancement (62:10)

David warns us not to trust in oppression, robbery, or increasing wealth. Although many oppressors are prospering materially in our day, their earthly advancement through unrighteous means is vain and will not be lasting. In a time when temptations to be unrighteous in our dealings with other people will undoubtedly increase, we must resolve that we will only advance in godly ways that display that our hearts are trusting wholly on God as our hope.

6. Hear what God has repeatedly spoken about His power and lovingkindness to repay every man according to his work (62:11-12)

Repeatedly hearing God’s speaking to him, David was solidly grounded in key ultimate realities: both power and lovingkindness are God’s because He is the Lord who is over all (62:11-12a). Because He righteously repays every man in keeping with his deeds, lovingkindess is His (62:12b).

Although evil men may advance in power, they do so only because God’s power has put them there for His own purposes. He will repay them for all that they do in their exercise of their God-given authority.

Similarly, when the righteous do not advance politically, they can yet be assured that God will repay them for their righteousness in spite of His not advancing them in that sphere. His lovingkindness will not allow them to be ashamed ultimately of their trust in Him.

God’s Counsel for Our Times

In the midst of the increasingly trying circumstances that righteous people will undoubtedly face as a result of the outcome of the recent elections, we must entrust ourselves wholly to the supreme power and lovingkindness of our God. No evil man will ultimately prosper because God the righteous Judge of all will repay him for his evil.

Moreover, no righteous man will ultimately fail to prosper because our Judge’s power and lovingkindness will repay us for our trust and hope in Him. Our God reigns—let us take heart, trust, pray, and do good to all men, especially our brethren, until our Lord comes.

Copyright © 2011-2024 by Rajesh Gandhi. All rights reserved.

Psalm 113 emphatically challenges people to praise the Lord by commanding them four times to do so (113:1 [3x]; 9). The remainder of the psalm fills out our understanding of this command in instructive ways.

EXPOSITION

The psalmist begins with three successive plural imperatives:

“Praise ye the LORD. Praise, O ye servants of the LORD, praise the name of the LORD” (113:1).

These imperatives indicate that he is forcefully calling upon God’s servants to praise Him. All of us who are His servants should learn from this teaching that we have a special obligation and privilege to praise God.

The next two verses amplify the teaching of verse one:

“Blessed be the name of the LORD from this time forth and for evermore. From the rising of the sun unto the going down of the same the LORD’S name is to be praised” (113:2-3).

The psalmist expresses his desire that the name of the Lord would be forever blessed and then declares that His name is to be praised all the day long. Because God’s name is always worthy of praise, we learn that we should diligently praise Him throughout the day on every day.

The final six verses highlight certain aspects of the praiseworthiness of the Lord. First, we learn of His unmatched transcendence:

“The LORD is high above all nations, and his glory above the heavens” (113:4).

Because our God is gloriously exalted over all His creation, we should praise Him.

Second, through a rhetorical question that answers itself, we learn of His uniqueness:

“Who is like unto the LORD our God, who dwelleth on high, Who humbleth himself to behold the things that are in heaven, and in the earth!” (113:5-6).

Unlike any other exalted beings, whether heavenly or earthly, the Most High God is humble and displays His humility by His attention to the things in the heaven and the earth. Because of His unique person and character, we should praise Him.

Third, the psalmist highlights the praiseworthiness of the Lord by specifying His gracious care for two types of people: (1) the poor and the needy; (2) the barren woman. The Lord exalts the poor and needy in an extraordinary way:

“He raiseth up the poor out of the dust, and lifteth the needy out of the dunghill; That he may set him with princes, even with the princes of his people” (113:7-8).

Because our uniquely transcendent God humbles Himself to care for such abject people who have no hope aside from Him, we should praise Him.

In addition to His glorious exaltation of the poor and needy, our praiseworthy Lord satisfies the intense longing of another group of people who also have no hope aside from Him:

“He maketh the barren woman to keep house, and to be a joyful mother of children” (113:9a).

His gracious fulfilling of their yearnings should lead us to praise Him.

In view of all that he has set forth in the psalm, the psalmist then concludes the same way that he began:

“Praise the Lord!” (113:9b).

Blessed be His name!

APPLICATION

Psalm 113 charges God’s servants to praise Him because He is the uniquely transcendent and humble God who graciously cares for people who have no hope but Him! In view of its teaching, all people should respond by doing three things.

First, those who are not God’s servants should become His servants. No matter how poor and needy you may be, by faith you should come to the One who rewards all those who diligently seek Him (Heb. 11:6). Whatever your life’s condition may be, He is the only One who will truly satisfy your heart’s deepest longings.

Second, all those who are His servants should diligently praise Him throughout the day on every day. They should praise Him because He is exalted above all, He humbles Himself to attend to His creation, and He graciously exalts the destitute and satisfies those who are longing for blessings that only He can provide.

Third, as the psalmist does in Psalm 113, we should exhort others to praise His name and instruct them to do so by setting before them the Lord’s unique transcendence, humility, and graciousness.

Let us all praise our uniquely transcendent, humble, and gracious Lord! May His name be blessed forevermore.

Copyright © 2011-2024 by Rajesh Gandhi. All rights reserved.

Psalm 10 provides much wisdom from God concerning human oppression. First, using many different terms, we learn who the people are that are typically oppressed by other people: “the poor” (10:2; 8; 9 [2x]; 10; 14); “the innocent” (10:8); “the humble” (10:12, 17); “the fatherless” (10:14, 18); and, “the oppressed” (10:18).

Second, we learn the root causes of the oppression that they experience. Proud wicked people who do not seek God (10:4) and do not have God in their thoughts (10:4) persecute them (10:2). These evil oppressors vainly assure themselves that they will never be moved and be in adversity (10:6).

They misinform themselves continually by telling themselves that God has forgotten, has hidden His face, and will never see (10:11). What’s more, they contemn God and say in their hearts that He will not requite them for their wickedness (10:13).

Third, the Psalm instructs us that the only true solution for all such oppression is prayer (10:12, 15) to the Lord, the eternal King of all (10:16). He has seen and has known all the wicked thoughts, schemes, and deeds of every oppressor (10:14). He will most certainly ultimately requite all who oppress others (10:14).

He has heard the prayers of the oppressed (10:17), and they must persevere in praying to Him that He would arise to judge on their behalf so that they may no longer be oppressed (10:18). Turning to God in absolute trust in Him is the one true hope for all the oppressed.

Fourth, we must learn to fear God ourselves and treat all others properly, knowing that He will one day “judge the secrets of men by Jesus Christ according to [Paul’s] gospel” (Rom. 2:16). We must not allow ourselves to oppress others because we do not keep God in our thoughts and do not speak the truth in our hearts about His knowledge of our evil deeds and about the certainty of His requiting all oppressors.

Fifth, based on the teaching of this Psalm, we should teach others about the true causes of all human oppression and what is the true solution for it. Our world, which is filled with so much horrific oppression, desperately needs a believing acceptance of this divine wisdom concerning human oppression.

Copyright © 2011-2024 by Rajesh Gandhi. All rights reserved.

The failure of the Israelites to drive out fully the Canaanites from the Promised Land (Judges 1:19; 21; 28; 29; 30; 31; 32; 33; cf. 34-35) led to their being judged by God:

2:1 And an angel of the LORD came up from Gilgal to Bochim, and said, I made you to go up out of Egypt, and have brought you unto the land which I sware unto your fathers; and I said, I will never break my covenant with you.

 2 And ye shall make no league with the inhabitants of this land; ye shall throw down their altars: but ye have not obeyed my voice: why have ye done this?

 3 Wherefore I also said, I will not drive them out from before you; but they shall be as thorns in your sides, and their gods shall be a snare unto you.

 4 And it came to pass, when the angel of the LORD spake these words unto all the children of Israel, that the people lifted up their voice, and wept.

 5 And they called the name of that place Bochim: and they sacrificed there unto the LORD.

In this passage, the author of Judges records a statement by the Angel of the Lord that reveals a remarkable truth about God’s dealings with the nation of Israel.

A Remarkable Statement by the Angel of the Lord

The Angel of the Lord declared, “I made you to go up out of Egypt, and have brought you unto the land which I sware unto your fathers” (2:1a-c).  Saying this, He revealed that He was the One who had sworn to their fathers to give them the Promised Land.

Moreover, the Angel of the Lord added that He had promised that He would never break “His covenant” with them (2:1d). To understand the full significance of these statements, we need to look closely at the preceding Scriptural record of God’s covenanting to give the land to the fathers.

The Preceding Scriptural Record about God’s Promising the Land to the Fathers

God covenanted with Abraham to give to him and to his seed the Promised Land (Gen. 15:18-21; 17:8; 24:7) and reiterated that promise to Isaac (26:3-5). Later, He promised the Land to Jacob and his seed (28:13-15; 35:12; cf. 48:4).

Joseph said that God swore to give the Land to Abraham, Isaac, and Jacob (50:24). God rehearsed with Moses how He had appeared to and covenanted with Abraham, Isaac, and Jacob to give them the Land (Exod. 6:2-8).

Moses is the first one to say explicitly that God swore to give the Land to the “fathers” of the Israelites (13:5). The same truth is communicated 23 more times  (Exod. 13:11; Num. 14:23; Deut. 1:8, 35; 4:31; 6:10, 18, 23; 7:12, 13; 8:1, 18; 9:5; 10:11; 11:9, 21; 26:3; 28:11; 30:20; 31:20; Jos. 1:6; 5:6; 21:43) before the statement in Judges 2:1, including four explicit references to Abraham, Isaac, and Jacob as the fathers to whom God made the promise (Deut. 1:8; 6:10; 9:5; 30:20).

Scripture thus provides us with at least 32 statements prior to Judges 2:1 about God’s swearing to give the Promised Land to the fathers of the Israelites whom the Angel of the Lord addressed (Judg. 2:1).

The Significance of No Preceding Revelation before Judges 2:1 about the Angel’s Promising the Land

Remarkably, however, not one of these prior statements specifically mentions that it was actually the Angel of the Lord who had sworn to the fathers to do so! Judges 2:1 thus supports our understanding that in every instance of the Lord’s appearing to or speaking to Abraham, Isaac, and Jacob to make that promise, it was the Angel of the Lord who appeared to them or spoke to them.

Although the Angel of the Lord, therefore, was God’s Agent in all those occasions, we are informed of that truth explicitly only in Judges 2:1. The comparison of Judges 2:1 with all the preceding Scriptural revelation about the same truth thus underscores the importance of the agency of the Angel of the Lord in a remarkable way by pointing out to us that His agency goes far beyond explicit statements of His appearing, speaking, or acting.

On how many other occasions in Scripture that we read of the Lord’s appearing to or talking with people or performing some other actions are we, therefore, supposed to understand similarly that it was actually the Angel of the Lord as God’s Agent who did so?

Copyright © 2011-2024 by Rajesh Gandhi. All rights reserved.

Second Samuel 23 begins with a poem that informs us about the heart of David in a special way: “Now these be the last words of David” (23:1a). In his last words, David highlights a number of important truths that instruct us in various ways about our own lives.

First, he testifies to God’s exalting him to be a man of unique importance in two ways: (a) he was chosen to be God’s anointed one (“the anointed of the God of Jacob” [23:1b]); and (b) he became a special singer among God’s people (“the sweet psalmist of Israel” [23:1c]). In his last words, David thus first highlights his ministry of music among God’s people as a chosen agent of God.

As God’s people, we must esteem highly those whom God chooses to be His special ministers of music to us. Moreover, those of us whom God calls to be such ministers must highlight that calling in our minds throughout our lives.

Second, David makes known that he was an agent of God through whom the Spirit of God spoke verbally to communicate vital truths pertaining to a second key aspect of his being God’s anointed one:

The Spirit of the LORD spake by me, and his word was in my tongue. The God of Israel said, the Rock of Israel spake to me, He that ruleth over men must be just, ruling in the fear of God (23:2-3).

In this teaching, David underscores the importance of the just character that he had to have in his role as God’s chosen ruler over His people and of the necessity for him to fear God as he rules.

These words instruct and challenge us that we must emphasize justness in the exercise of any and all authority that God entrusts us with among His people. We will only be such authorities by our fearing God properly.

Third, he speaks strikingly of the immense value of a just ruler who fears God:

And he shall be as the light of the morning, when the sun riseth, even a morning without clouds; as the tender grass springing out of the earth by clear shining after rain (23:4).

MacArthur helpfully explains verses 3-4:

These words begin the record of direct speech from God, whose ideal king must exercise His authority with justice, in complete submission to divine sovereignty. Such a king is like the helpful rays of sun at dawn and the life-giving showers which nourish the earth. This ideal king was identified in the OT as the coming Messiah (cf. Is. 9:6, 7).—The MacArthur Study Bible [MSB], 462

Our dark world desperately needs governmental authorities who are just and exercise their authority in the fear of God. In our political perspectives and activities, we must maintain foremost that the righteous character of leaders, and not their economic success, prowess, and policies, is the chief indispensable qualification that they must have in order to be fit to be put in governmental authority over us. 

Fourth, David communicates his trust in the special covenant that God had made with him:

Although my house be not so with God; yet he hath made with me an everlasting covenant, ordered in all things, and sure: for this is all my salvation, and all my desire, although he make it not to grow (23:5).

From this teaching, we learn that we should put all our hope throughout our days until the end in the covenants that God has made with us. Our only hope of ultimate salvation is the surety of God’s faithfulness to keep His word to us with whom He has entered into a special covenantal relationship.

Fifth and perhaps most strikingly considering that these words are “David’s final literary legacy to Israel” (MSB, 462), he concludes his final testimony with teaching about the fearful fate of wicked men:

But the sons of Belial shall be all of them as thorns thrust away, because they cannot be taken with hands: But the man that shall touch them must be fenced with iron and the staff of a spear; and they shall be utterly burned with fire in the same place (23:6-7).

He thus had in mind this solemn reality and testified of it to others. Moreover, he did so as a Spirit-inspired special agent of God’s revelation.

David’s ending his last words with a statement about the fiery utter destruction of the wicked should challenge us to keep this reality as an important part of our lifelong consciousness of the world in which we live. What’s more, we need to remind ourselves continually that testifying to this truth is a vital obligation that we have throughout our lifetimes as witnesses for God.

Copyright © 2011-2024 by Rajesh Gandhi. All rights reserved.

In Psalm 104, the Psalmist exults in the glories of God for the first 34 of the 35 verses in the psalm:

1 Bless the LORD, O my soul.

O LORD my God, thou art very great;
thou art clothed with honour and majesty.

2 Who coverest thyself with light as with a garment:

who stretchest out the heavens like a curtain:

3 Who layeth the beams of his chambers in the waters:
who maketh the clouds his chariot:
who walketh upon the wings of the wind:

4 Who maketh his angels spirits; his ministers a flaming fire:

5 Who laid the foundations of the earth,
that it should not be removed for ever.

6 Thou coveredst it with the deep as with a garment:
the waters stood above the mountains.

7 At thy rebuke they fled;
at the voice of thy thunder they hasted away.
8 They go up by the mountains;
they go down by the valleys unto the place which thou hast founded for them.

9 Thou hast set a bound that they may not pass over;
that they turn not again to cover the earth.

10 He sendeth the springs into the valleys,
which run among the hills.
11 They give drink to every beast of the field:
the wild asses quench their thirst.

12 By them shall the fowls of the heaven have their habitation,
which sing among the branches.

13 He watereth the hills from his chambers:
the earth is satisfied with the fruit of thy works.

14 He causeth the grass to grow for the cattle,
and herb for the service of man:
that he may bring forth food out of the earth;
15 And wine that maketh glad the heart of man,
and oil to make his face to shine,
and bread which strengtheneth man’s heart.

16 The trees of the LORD are full of sap;
the cedars of Lebanon,
which he hath planted;
17 Where the birds make their nests:
as for the stork,
the fir trees are her house.
18 The high hills are a refuge for the wild goats;
and the rocks for the conies.

19 He appointed the moon for seasons:
the sun knoweth his going down.
20 Thou makest darkness,
and it is night:

wherein all the beasts of the forest do creep forth.
21 The young lions roar after their prey,
and seek their meat from God.
22 The sun ariseth,
they gather themselves together,
and lay them down in their dens.

23 Man goeth forth unto his work
and to his labour until the evening.

24 O LORD, how manifold are thy works!
in wisdom hast thou made them all:
the earth is full of thy riches.

25 So is this great and wide sea,
wherein are things creeping innumerable, both small and great beasts.
26 There go the ships:
there is that leviathan,
whom thou hast made to play therein.

27 These wait all upon thee;
that thou mayest give them their meat in due season.
28 That thou givest them they gather:
thou openest thine hand,
they are filled with good.

29 Thou hidest thy face,

they are troubled:
thou takest away their breath,
they die,
and return to their dust.

30 Thou sendest forth thy spirit,
they are created:
and thou renewest the face of the earth.

31 The glory of the LORD shall endure for ever:
the LORD shall rejoice in his works.

32 He looketh on the earth,
and it trembleth:
he toucheth the hills,
and they smoke.

33 I will sing unto the LORD as long as I live:
I will sing praise to my God while I have my being.

34 My meditation of him shall be sweet:
I will be glad in the LORD.

He concludes the psalm by exhorting himself to bless the Lord and then praising the Lord:

Bless thou the LORD, O my soul.
Praise ye the LORD (35c-d).

He thus begins and ends the psalm by exhorting himself in the same way (to bless the Lord).

In the first half of his concluding statement, however, the psalmist expresses his longing for something that at first glance seems remarkably contrary to the tenor of virtually everything else in the Psalm:

Let the sinners be consumed out of the earth,
and let the wicked be no more (35a-b).

What are we to make of these remarkable statements in the ending of the psalm? How do we explain that this one who was so taken with the greatness of God and His goodness to all His creation should end this glorious meditation about God with an intense longing for the annihilation of all the wicked from the earth?

Because these words are not just the words of the psalmist but also words inspired by the Holy Spirit, we are to learn from them that having such a longing and praying for God to do so is not inconsistent with having a heart that loves and glorifies God supremely; rather, it is only supreme love for God that elicits such sentiments from the heart of man.

Let’s allow God to renew our minds so that our longing and desire fully reflect His glory of being the One who destroys the wicked out of His earth so that unrepentant sinners are no more (cf. Ps. 119:119).

Copyright © 2011-2024 by Rajesh Gandhi. All rights reserved.

All the Synoptics record how a woman with an incurable hemorrhage received miraculous healing through her “impersonal” touching of Jesus (Matt. 9; Mk. 5; Luke 8). Jesus’ subsequent remarkable dealings with this very needy woman pertain vitally to an aspect of Christian worship in churches today that many more believers need to profit from fully:

24 And Jesus went with him; and much people followed him, and thronged him.

25 And a certain woman, which had an issue of blood twelve years, 26 And had suffered many things of many physicians, and had spent all that she had, and was nothing bettered, but rather grew worse,

27 When she had heard of Jesus, came in the press behind, and touched his garment. 28 For she said, If I may touch but his clothes, I shall be whole. 29 And straightway the fountain of her blood was dried up; and she felt in her body that she was healed of that plague.

30 And Jesus, immediately knowing in himself that virtue had gone out of him, turned him about in the press, and said, Who touched my clothes? 31 And his disciples said unto him, Thou seest the multitude thronging thee, and sayest thou, Who touched me? 32 And he looked round about to see her that had done this thing.

33 But the woman fearing and trembling, knowing what was done in her, came and fell down before him, and told him all the truth. 34 And he said unto her, Daughter, thy faith hath made thee whole; go in peace, and be whole of thy plague (Mark 5).

In manifestation of her genuine but not well-developed faith in Jesus, this woman came from behind Him and furtively touched Him in order to be healed of her terrible affliction. Knowing immediately what had happened, Jesus acted in a forceful but gracious manner that compelled her to fall down before Him and acknowledge everything to Him “before all the people” (Luke 8:47).

Jesus thus did not allow her merely to receive her healing in an impersonal transaction that did not require public personal interaction with Him and public acknowledgement of her neediness and testimony to what He had done for her. Only when she had honored Jesus with a public confession of all the truth about what had happened did He give her assurance of her faith and instruction to leave in peace and wholeness.

Jesus’ dealings with this woman to bring about a fitting public response from her supports the proper use of “come forward” style invitations that exhort sinners to come forward and testify publicly if God has ministered graciously and specifically to them in an unmistakable manner to confront them with their sinfulness and minister to them to bring them to Himself.

A number of commentators expound about Jesus’ remarkable dealing with this very needy woman in ways that are consistent with this application:

There is nothing better for those that fear and tremble, than to throw themselves at the feet of the Lord Jesus, to humble themselves before Him, and refer themselves to Him. . . . We must not be ashamed to own the secret transactions between Christ and our souls; but, when called to it, mention, to His praise, and the encouragement of others, what he has done for our souls, and the experience we have had of healing virtue derived from Him. And the consideration of this, that nothing can be hid from Christ, should engage us to confess all to Him (Matthew Henry’s Commentary on the Whole Bible, 1787; bold text is in italics in original).

Dumb [in the sense of not speaking] debtors to healing mercy, be rebuked by the narrative of the Lord’s procedure towards this healed woman. He suffered her not, as doubtless she would have preferred, to depart in silence, to pour out her secret thanksgivings, or at some private meeting to testify her love to Jesus. He would have her, in spite of her shrinking modesty, to come forward before all and declare what she had done and how she had sped. Thus, in her own way, was she a preacher of Christ. And such witness will He have from all His saved ones. “If thou shalt confess with thy mouth the Lord Jesus, and believe in thine heart that God hath raised Him from the dead, thou shalt be saved” (David Brown, JFB, 3:155; bold text is in italics in the original).

She desired secrecy, because an open appeal to Jesus for healing, involving a public disclosure of her condition, would be too embarrassing. . . . The whole ordeal naturally was embarrassing to her, but Jesus knew that it was necessary to give her the assurance that she needed. . . . He required her confession to perfect [her] faith and to give her its full reward” (D. Edmond Heibert, The Gospel of Mark: An Expostional Commentary, 142, 145).

It was not enough to believe in her heart: she must as well confess with her mouth (Rom. 10:9). In front of all the crowd, she must confess, first her great need of healing, and then, the glad fact of her salvation. That it was a costly confession, we can tell from the words in fear and trembling (33). For a woman to speak in public before an Asian crowd, and above all to speak of such personal matters, would be very humbling for her, but humility is an essential within the kingdom of God (R. Alan Cole, Mark in TNTC, 161-62; bold text is in italics in original).

It turns out that the healing does not come free. Jesus forces her to step out on faith and be identified. It will not bankrupt her as the physicians had done, but she must publicly acknowledge her debt to Jesus, that he is the source of her healing. When she does, he blesses her and announces that her faith has made her well (David E. Garland, Mark in NIVAC, 221).

She wants a cure, however, a something, whereas Jesus desires a personal encounter with someone. He is not content to dispatch a miracle; he wants to encounter a person (James R. Edwards, The Gospel according to Mark in PNTC, 165; bold text is in italics in original).

God has inscripturated the accounts of Jesus’ remarkable dealings with this very needy woman for our profit that we might learn better how to honor Jesus in public worship settings. Let’s profit fully from them in this respect by employing and participating in “come forward” style invitations in a proper manner.

Copyright © 2011-2024 by Rajesh Gandhi. All rights reserved.

In the many previous times that I have read through the Bible, I have not understood Leviticus 16:5-10 as an important passage about the specificity of God’s will. Recently, however, God granted me illumination about the remarkable nature of its teaching concerning God’s specific will about goats.

The Lord directed Moses to instruct Aaron about the offerings that he was to make as an atonement for the people of Israel:

Lev 16:5 And he shall take of the congregation of the children of Israel two kids of the goats for a sin offering, and one ram for a burnt offering. 6 And Aaron shall offer his bullock of the sin offering, which is for himself, and make an atonement for himself, and for his house.

7 And he shall take the two goats, and present them before the LORD at the door of the tabernacle of the congregation. 8 And Aaron shall cast lots upon the two goats; one lot for the LORD, and the other lot for the scapegoat.

9 And Aaron shall bring the goat upon which the LORD’S lot fell, and offer him for a sin offering. 10 But the goat, on which the lot fell to be the scapegoat, shall be presented alive before the LORD, to make an atonement with him, and to let him go for a scapegoat into the wilderness.

Aaron was to take two male goats (see Heb.) from the people for a sin offering (16:5). The people would have brought to him goats that met the requirements for the sin offerings (Lev. 4-5), and Aaron would receive them to present to the Lord at the door of the tabernacle (16:7).

Having brought the two goats to the door, he then had to cast lots for them to determine which one would be offered as the sin offering to the Lord and which one would be the scapegoat (16:8). Aaron thus was not left to his own wisdom to decide which one to use in which way.

Because the Lord was the One who determined the outcome when lots were cast (Prov. 16:33), this instruction makes clear that it was the Lord who thereby specified to Aaron which goat he would use for which purpose. The Lord, therefore, had a specific will for each goat and a specific will for Aaron about how he was to use each one.

This passage teaches us that the Lord had a specific will about matters (choice between the goat to be used for an offering and the one to be used for a scapegoat) that we would otherwise surely have thought that there would have been no difference in the choices that were to be made. If the Lord had a specific will about these goats and a specific will about which one Aaron was to use for each purpose, how credible is it to assert that He does not have a specific will for clearly important matters for us today such as who a person is to marry?

Copyright © 2011-2024 by Rajesh Gandhi. All rights reserved.

Jesus taught His disciples in the Upper Room Discourse, “At that day ye shall ask in my name: and I say not unto you, that I will pray the Father for you: For the Father himself loveth you, because ye have loved me, and have believed that I came out from God” (John 16:26-27). He seems in this teaching to say plainly that the Father Himself loves the disciples because they have loved Jesus and have believed that He came out from God.

If God’s love for a believer is unconditional, as nearly almost everyone argues that it is, how do we explain Jesus’ teaching at this time to His disciples that the cause of the Father’s love for them was that they had loved Him and had believed that He had come out from God?

Copyright © 2011-2024 by Rajesh Gandhi. All rights reserved.