Today’s selected reading continues in the Old Testament poetic book of the Psalms which is a collection and compilation of prayers, petition and praise found within psalms, hymns and spiritual songs written by various psalmists and authors. More specifically, today’s passage is found in chapters one-hundred and five and one-hundred and six of this Old Testament book. GIVE THANKS! CALL UPON HIS NAME! MAKE KNOWN HIS DEEDS AMONG THE PEOPLE! SING UNTO HIM! SING PSALMS UNTO HIM! TALK YE OF ALL HIS WONDROUS WORKS! GLORY IN HIS HOLY NAME! LET THE HEART OF THEM THAT REJOICE SEEK THE LORD! SEEK THE LORD, AND HIS STRENGTH! SEEK HIS FACE EVERMORE! REMEMBER HIS MARVELLOUS WORKS THAT HE HATH DONE! HIS SERVANT! HIS CHOSEN! SEED OF THE SERVANT! SEED OF THE CHOSEN! HE IS THE LORD OUR GOD! HIS JUDGMENTS ARE IN ALL THE EARTH! HE HATH REMEMBERED HIS COVENANT FOR EVER! THE WORD WHICH HE COMMANDED TO A THOUSAND GENERATIONS. [WHICH COVENANT HE MADE WITH ABRAHAM, AND HIS OATH UNTO ISAAC; AND CONFIRMED THE SAME UNTO JACOB FOR A LW, AND TO ISRAEL FOR AN EVERLASTING COVENANT] WHEN THEY WERE BUT A FEW MEN IN NUMBER; YEA, VERY FEW, AND STRANGERS IN IT! WHEN THEY WENT FROM ONE NATION TO ANOTHER, FROM ONE KINGDOM TO ANOTHER PEOPLE; HE SUFFERED NO MAN TO DO THEM WRONG! HE REPROVED KINGS FOR THEIR SAKES; SAYING, TOUCH NOT MINE ANOINTED, AND DO MY PROPHETS NO HARM! [HE SENT A MAN BEFORE THEM, EVEN JOSEPH WHO WAS SOLD FOR A SERVANT: WHOSE FEET THEY HURT WITH FETTERS: HE WAS LAID IN IRON: UNTIL THE TIME THAT HIS WORD CAME: THE WORD OF THE LORD TRIED HIM] ISRAEL ALSO CAME INTO EGYPT; AND JACOB SOJOURNED IN THE LAND OF HAM! HE INCREASED HIS PEOPLE GREATLY; AND MADE THEM STRONGER THAN THEIR ENEMIES! HE TURNED THEIR HEART TO HATE HIS PEOPLE, TO DEAL SUBTILLY WITH HIS SERVANTS! HE SENT MOSES HIS SERVANT! AARON WHOM HE HAD CHOSEN! THEY SHEWED HIS SIGNS AMONG THEM, AND WONDERS IN THE LAND OF HAM! [HERE COME THE PLAGUES] HE BROUGHT THEM FORTH ALSO WITH SILVER AND GOLD: AND THERE WAS NOT ONE FEEBLE PERSON AMONG THEIR TRIBES! EGYPT WAS GLAD WHEN THEY DEPARTED! [THE ENEMY WAS GLAD WHEN THE PEOPLE OF GOD DEPARTED] THE FEAR OF THEM FELL UPON THEM! [HERE COMES THE PROVISION] [THE LORD LED HIS PEOPLE] HE BROUGHT FORTH HIS PEOPLE WITH JOY, AND HIS CHOSEN WITH GLADNESS! GAVE THEM THE LANDS OF THE HEATHEN! THEY INHERITED THE LABOUR OF THE PEOPLE!
PRAISE YE THE LORD! GIVE THANKS UNTO THE LORD! HE IS GOOD: FOR HIS MERCY ENDURETH FOR EVER! WHO CAN UTTERY THE MIGHTY ACTS OF THE LORD? WHO CAN SHEW FORTH ALL HIS PRAISE? BLESSED ARE THEY THAT KEEP JUDGMENT, AND THAT DOETH RIGHTEOUSNESS AT ALL TIMES! REMEMBER ME! VISIT ME! THAT I MAY SEE THE GOOD OF THY CHOSEN, THAT I MAY REJOICE IN THE GLADNESS OF THY NATION, THAT I MAY GLORY WITH THINE INHERITANCE! WE HAVE SINNED WITH OUR FATHERS, WE HAVE COMMITTED INIQUITY, WE HAVE DONE WICKEDLY! OUR FATHERS UNDERSTOOD NOT THY WONDERS IN EGYPT! THEY REMEMBER NOT THE MULTITUDE OF THY MERCIES! PROVOKED HIM AT THE SEA, EVEN AT THE RED SEA! HE SAVED THEM FOR HIS NAME’S SAKE, THAT HE MIGHT MAKE HIS MIGHTY POWER TO BE KNOWN! HE REBUKED THE RED SEA ALSO, AND IT WAS DRIED UP! HE LED THEM THROUGH THE DEPTHS, AS THROUGH THE WILDERNESS! HE SAVED THEM FROM THE HAND OF HIM THAT HATED THEM! REDEEMED THEM FROM THE HAND OF THE ENEMY! THE WATERS COVERED THEIR ENEMIES! THERE WAS NOT ONE OF THEM LEFT! THEN BELIEVED THEY HIS WORD! THEY SANG HIS PRAISE! THEY SOON FORGAT HIS WORKS! THEY WAITED NOT FOR HIS COUNSEL! LUSTED EXCEEDINGLY IN THE WILDERNESS, AND TEMPTED GOD IN THE DESERT! HE GAVE THEM THEIR REQUEST; BUT SENT LEANNESS INTO THEIR SOUL! THE EARTH OPENED AND SWALLOWED UP DATHAN, AND COVERED THE COMPANY OF ABIRAM! A FIRE WAS KINDLED IN THEIR COMPANY! THE FLAME BURNED UP THE WICKED! THEY MADE A CALF IN HOREB, AND WORSHIPPED THE MOTLEN IMAGE! THEY CHANGED THEIR GLORY INTO THE SIMILITUDE OF AN OX THAT EATETH GRASS! THEY FORGAT GOD THEIR SAVIOUR! HE SAID THAT HE WOULD DESTROY THEM, HAD NOT MOSES HIS CHOSEN STOOD BEFORE HIM IN THE BREACH, TO TURN AWAY HISHIS WRATH, LEST HE SHOULD DESTROY THEM! THEY DESPISED THE PLEASANT LAND, THEY BELIEVED NOT HIS WORD! MURMURED IN THEIR TENTS, AND HEARKENED NOT UNTO THE VOICE OF THE LORD! HE LIFTED UP HIS HAND AGAINST THEM, TO OVERTHROW THEM IN THE WILDERNESS! THEY PROVOKED HIM TO ANGER WITH THEIR INVENTIONS! AND THE PLAGUE BRAKE IN UPON THEM. THEN STOOD UP PHINEAS, AND EXECUTED JUDGMENT: SO THE PLAGUE WAS STAYED! THAT WAS COUNTED UNTO HIM FOR RIGHTEOUSNESS! THEY ANGERED HIM ALSO AT THE WATERS OF STRIFE, SO THAT IT WENT ILL WITH MOSES FOR THEIR SAKES! THEY PROVOKED HIS SPIRIT, SO THAT HE SPAKE UNADVISEDLY WITH HIS LIPS! THEY DID NOT DESTROY THE NATIONS! MINGLED AMONG THE HEATHEN, LEARNED THEIR WORKS, SERVED THEIR IDOLS! THUS WERE THEY DEFILED WITH THEIR OWN WORKS, AND WENT A WHORING WITH THEIR OWN INVENTIONS! THEREFORE WAS THE WRATH OF THE LORD KINDLED AGAINST HIS PEOPLE, INSOMUCH THAT HE ABHORRED HIS OWN INHERITANCE! HE GAVE THEM INTO THE HAND OF THE HEATHEN; AND THEY THAT HATED THEM RULED OVER THEM!
When you come to these two psalms you will find that they begin in the one-hundred and fifth chapter with a powerful call and invitation of the psalmist to worship the living and eternal God. If you begin reading with and from the first and opening verse of this chapter you will find very specific instructions and invitations given unto those who would read the words which are contained within this psalm, and those who would actually take the words found therein at face value. You cannot read the words found within these psalms without encountering and coming face to face with this invitation to come and appear before the LORD with worship and with praise, as the psalmist invited their audience to worship the LORD their God. If there is one thing I find absolutely astonishing about the Old Testament book of the Psalms, it is that within and throughout this book you will find time and time again invitations given unto those who would read the words to worship the LORD their God. You cannot read this Old Testament book and not come face to face with a beautiful invitation of the Spirit to come and worship before the throne of the living God. It might very well be said that the book of the Psalms is essentially much like the outer court of the Jewish Temple which would stand in the midst of the city of Jerusalem. When the Temple of the LORD was built by Solomon the son of David it was to be a house that was exceeding magnificent in beauty, in splendor and in fame. What’s more, is that the house of the LORD which Solomon son of David would build was to be a house that would be a house of worship for all the nations of the earth. If you consider and compare the Tabernacle of the Congregation which was given unto Moses and the children of Israel in the wilderness with the Temple which Solomon the son of David would build within the city of Jerusalem upon mount Moriah, you will find that there was at least one fundamental difference between the two sanctuaries and houses of worship. When the pattern of the Tabernacle was given unto Moses atop Sinai, and when it was reared up and constructed in the midst of the people of God, it would primarily be the children of Israel themselves who would come unto the entrance of the Tabernacle and unto the priests and Levites with their gift and offering to present unto the LORD. Throughout the forty years the children of Israel wandered and journeyed into the wilderness they themselves and they alone would be the primary worshippers who would come before the LORD at the entrance of the Tabernacle of Congregation that they might present their offerings before and unto the LORD.
The Temple which Solomon the son of David would be a sanctuary and house that was to be exceedingly famous and magnificent among the nations of the earth, and would contain an outer court that would be home to countless sojourners and travelers who would come to the Temple with their gifts and offerings to present unto the LORD. What’s more, is that as you read Scripture you will discover that the house of the LORD was to be a house of prayer unto all nations, and that all nations were invited to come unto the house of the LORD whereby they might worship before the Great King of Israel. If you turn and direct your attention to the Old Testament prophetic book of Isaiah you will find in both the second chapter, as well as the fifty-sixth chapter powerful declarations concerning the sanctuary and house of the LORD, and the tremendous influence this house would have among the nations. As you read the words located and found within these two chapters you will clearly encounter and come face to face with the awesome reality that the house of the LORD was to be a house of worship for and unto all the nations of the earth, and how the house of the LORD was to be a place of prayer and sacrifice before and unto the living God. Consider if you will the following words which are found—first in the second chapter of the prophetic book of Isaiah, and secondly in the fifty-sixth chapter of this prophetic book:
“The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. And it shall come to pass in the last days, that the mountain of the LORD’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the LORD, to the house of the God of Jacob; and He will teach us of His ways, and we will walk in His paths: for out of Zion shall go forth the law, and the word of the LORD from Jerusalem. And He shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn any more war” (Isaiah 2:1-4).
“Thus saith the LORD, Keep ye judgment, and do justice: For my salvation is near to come, and my righteousness to be revealed. Blessed is the man that doeth this, and the son of man that layeth hold on it; that keep the the sabbath from polluting it, and keepeth his hand from doing any evil. Neither let the son of the stranger, that hath. Joined himself to the LORD, speak, saying, The LORD hath utterly separated me from His people: neither let the eunuch say, Behold, I am a dry tree. For thus saith the LORD unto the eunuchs that keep my sabbaths, and choose the things that please me, and take hold of my covenant; even unto them will I give in mine house and within my walls a place and a name better than of sons and of daughters; I will give them an everlasting name, that shall not be cut off. Also the sons of the stranger that join themselves to the LORD, to serve him,, and to love the name of the LORD, to be His servants, every one that keepeth the sabbath from polluting it, and taketh hold of my covenant; even them will I bring to my holy mountain, and make them joyful in my house of prayer: Their burnt offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called an house of prayer for all people. The LORD God which gathereth the outcasts of Israel saith, Yet will I hateth others to him, beside those that are gathered unto him” (Isaiah 56:1-8).
Within the prophetic words which the prophet Isaiah son of Amoz declared and proclaimed we learn that not only was the sanctuary and house of the LORD to be a house of prayer, but the sanctuary and house of the LORD was also to be a house of prayer for all people. Some translations might even render “all people” as “all nations,” thus signifying and suggesting the wonderful and powerful reality that the house of the LORD was indeed to be a house of prayer unto all the nations—both unto Jews, and then unto Gentiles. In fact, the city of Jerusalem is a melting pot and conglomerate of three of the world’s largest and oldest religions—Islam, Judaism and Christianity. The city of Jerusalem—this ancient city of the Great King and city of the LORD our God—is indeed, and has indeed been a place of worship which has attracted millions of worshippers from within and throughout the world. The city of Jerusalem has been home to the three largest monotheistic religions known in our world today, and has been a tremendous destination for those who wish to worship before the one whom they serve. For Islam, they worship and serve Allah, while for Judaism they serve Yahweh and Jehovah, and for Christians they worship and serve Yeshua and Yahweh. It is important that we recognize and understand this, for although the Dome of the Rock presently occupies the Temple Mount in the midst of the city of Jerusalem, there is coming a day when this structure and edifice will be destroyed, and a third Jewish temple can and will be found on this sacred, this ancient and this holy site. We must not neglect and ignore this reality, for not only is the house of the LORD to be a house of prayer unto the nations, but the house of the LORD is to be an invitation to the nations of the earth to come to the mountain of the LORD with their gifts, their offerings and their sacrifices that they might worship before the true and living God. Even Jesus Himself acknowledged the reality that the house of the LORD—the house of His Father—was to be a house of prayer before and unto the nations. If you turn and direct your attention to the eleventh chapter of the New Testament gospel narrative written by John Mark you will find the account of Jesus entering into the Temple within the city of Jerusalem and overturning the money tables, and driving out the money changers in the midst of the Temple and house of the LORD. Consider if you will the words which are found within this particular chapter beginning to read with and from the fifteenth verse:
“And they come to Jerusalem: and Jesus went into the Temple, and began to cast out them that sold and bought in the temple, and overthrew the tables of the money changers, and the seats of them that sold doves; and would not suffer that any man should carry any vessel through the Temple. And He taught, saying unto them, Is it not written, My house shall be called of all nations the house of prayer? But ye have made it a den of thieves. And the scribes and chief priests heard it, and sought how they might destroy Him: for they feared Him, because all the people was astonished at His doctrine. And when even was come, He went out of the city” (Mark 11:15-19).
This reality of the house of the LORD being a house of prayer unto the nations of the earth is a reality which we must truly recognize and understand, for although the nations of the earth could not enter into the Holy Place, nor enter into the Holy of Holies of the physical Temple, they could enter into the outer court of the Temple and present their gifts and offerings before and unto the LORD. During the days of Solomon, and particularly and especially during the days of Jesus you will find the nations of the earth indeed coming unto the sanctuary and house of the LORD that they might worship before the LORD whom they worshipped and served. The Temple which Solomon the son of David built, and the Temple which Jesus the Son of David came into was to be a sanctuary and house whereby the nations of the earth could come and appear before the LORD to both seek the LORD through prayer and worship Him with their gifts, their offerings and their sacrifices. The reason I mention this is because I am convinced that the book of the Psalms is not only an invitation to prayer and an invitation to worship, but the book of the Psalms is an invitation unto the nations of the earth to come before the LORD and to worship and serve Him. Through the book of the Psalms we encounter the awesome reality that the psalmists through the inspiration of the Holy Spirit were inviting men and women from the nations of the earth to come before the LORD through their prayer and through their worship. When you come to the one-hundred and fifth chapter of this Old Testament book you will find at the very outset and beginning of it a truly remarkable invitation to those who read the words contained therein. If you begin reading with and form this chapter you will find the author of this psalm calling and inviting men and women to come before the LORD to worship before the LORD, and to engage their full selves and their full beings in the process of worshipping Him. Consider if you will the words found within this particular psalm beginning to read with and from the first verse of the one-hundred and fifth chapter:
“O give thanks unto the LORD; call upon His name: Make known his deeds among the people. Sing unto Him, sing psalms unto him: Talk ye of all his wondrous works. Glory ye in his holy name: let the heart of them rejoice that seek the LORD. Seek the LORD, and His strength: Seek his face forevermore. Remember his marvelous works that He hath done; his wonders, and the judgments of His mouth” (Psalm 105:1-5).
GIVE THANKS! CALL UPON! MAKE KNOWN! SING! SING PSALMS! TALK! GLORY! REJOICE! SEEK! SEEK THE LORD! SEEK HIS FACE! REMEMBER! We cannot and must not miss the significance of the words which are found at the very outset of this psalm, for the author of this psalm not only invites their audience and reader to give thanks unto the LORD, to call upon His name, to sing unto Him, to sing psalms unto Him, but they also instructed to do more than simply sing songs and give thanks before and unto the LORD. As you read the words found in this passage of Scripture you will find the psalmist inviting and instructing their audience to “make known His deeds among the people,” to “talk ye of all His wondrous works,” and to “Remember His marvelous works that He hath done; his wonders, and the judgments of his mouth.” It is this concept of talking and making known that must be highlighted and underscored, for if you wish to understand the words and language that is found within this particular psalm—and not only this particular psalm, but also the psalm which is found immediately after this—you will find that both psalms are designed and intended on doing just that. These two psalms weren’t prayers, nor were they petitions, but these psalms were meant to teach and to instruct those who would read the words found and contained therein. These psalms—together with various other psalms found within this Old Testament book—are meant to teach and to instruct those who would read the words contained therein. What’s more, is that the words found in these psalms were meant to draw the attention of the reader to the history of the Jewish people—a history that would go all the way back to Abraham, and would include Isaac and Jacob, and would include Joseph, Moses and Aaron. You cannot read the words which are found within this poetic book of the psalms and not encounter the history of the Hebrew people from the time the LORD entered into covenant with Abraham upon calling him forth from Ur of the Chaldeans, and bringing him into the land of Canaan where he, his son Isaac, and his grandson Jacob, whose name would later be changed to Israel would sojourn as strangers and pilgrims. The psalmist would begin with Abraham, and would essentially present a history from Abraham all the way through the time of the captivity of the people of God and their eventual return to the land. I am convinced that before we attempt to delve and dive into these psalms, it is necessary to turn and direct our attention to the words which the apostle Paul wrote in the tenth chapter of the first epistle which was written unto the Corinthian saints. If you begin reading with and from the first verse of this particular chapter you will find the apostle Paul speaking specifically and directly to the history of the Hebrews, and how that history was intended to teach, instruct, and warn the people of God in future generations as they seek to walk before and walk with the living God. I would also like to draw and call your attention to the words found in the ninth, tenth and eleventh chapters of the epistle which the apostle Paul wrote unto the Romans as well, for it provides a New Testament background and confirmation for this history of the Hebrew people:
“Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; and were all baptized unto Moses in the cloud and in the sea; and did all eat the same spiritual meat; and did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. But with. Many of them God was not well pleased: for they were overthrown in the wilderness. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. Neither be ye idolaters, as were some ofo them; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. Wherefore let him that thinketh he standeth take heed lest he fall. There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it. Wherefore, my dearly beloved, flee from idolatry. I speak as to wise men; judge ye what I say” (1 Corinthians 10:1-15).
“Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; who was faithful to him that appointed him, as also Moses was faithful in all his h Ouse. For this man was counted worthy of more glory than Moses, inasmuch as he who hath buildest the house hath m ore honour than the house. For every house is builded by some man; but he that built all things is God. And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after; by Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end. Wherefore (as the Holy Ghost saith, To day if ye will hear His voice, harden not your hearts, as in the provocation, in the day of temptation in the wilderness: when your fathers tempted me, proved me, and saw my works forty years. Wherefore I was grieved with that generation, and said, They do alway err in their heart; and they have not known my ways, so I sware in my wrath, They shall not enter into my rest.) Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called To day; l est any of you be hardened through the deceitful ness of sin. For we are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end; while it is said, To day if ye will hear his voice, harden not your hearts, as in the provocation. For some, when they had heard, did provoke: howbeit n to all that came out of Egypt by Moses. But with whom was he grieved forty years? Was it not with them that had sinned, whose carcasses fell in the wilderness? And to whom sware he that they should not enter into his rest, but to them that believed not? So we see that they could not enter in because of unbelief” (Hebrews 3:1-19).
“Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it. For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it. For we which have b relieved do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished form the foundation of the world. For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works. And in this place again, if they shall enter into my rest. Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief: again, he limiteth a certain day, saying in David, To day, after so long a time; as it is said, To day if ye will hear his voice, harden not your hearts. For if Jesus had given them rest, then would he not afterward have spoken of another day. There remaineth tehrefore a rest to the people of God. For the that is entered into his rest, he also hath ceased from his won works, as God did from his. Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief” (Hebrews 4:1-11).
“I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, that I have great heaviness and continual sorrow in my heart. For I could wish that myself were accursed to the flesh: who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen. Not as thought the word of God hath taken none effect. For they are not all Israel, which are of Israel: neither because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called. That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed. For this is the word of promise, At this time will I come, and Sara shall have a son. And not only this; but when Rebecca also had conceived by one, even by our father Isaac; (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;) It was said unto her, The elder shall serve the younger. As it is written, Jacob have I loved, but Esau have I hated” (Romans 9:1-13).
As you read the words which are written and recorded within these passages of Scripture you will encounter the tremendous language that is found within the epistles which the apostle Paul wrote unto the Corinthian and Roman saints, as well as the words which are found within the epistle written unto the Hebrews. It is necessary that we recognize the words and truth found within these passages—particularly and specifically the words found in the epistle written unto the Hebrews, and the epistle written unto the Corinthian saints, for the language here clearly indicates that we have the history of the Hebrew people written and recorded for our own instruction, for our own warning, for our exhortation, and that we might understand the dangers, the snares, the pitfalls, and the temptations that we as the people of God face. It is worth us considering the words found within these passages of Scripture, as the words located within them bring us to the point where we must read the history of the Hebrew people and not only consider the failures, the shortcomings, the mistakes, the iniquities and transgressions they committed, but also to look at and examine our own lives and the failures, the shortcomings, the weaknesses, and the struggles we face ourselves. It would be very easy to read the history of the Hebrew people and to point the finger, judge and condemn them for their actions, and yet we fail to realize and recognize the sin, the iniquity, the transgression that is found within our own hearts and lives. There is a tremendous and inherent danger that surrounds our judging others within our own generation, culture and society, and there is an even greater danger in judging the Jewish people and the iniquity, transgression, idolatry and rebellion that was committed by them. I am absolutely and completely convinced that not only must we heed the words which the apostle Paul wrote unto the Corinthian saints concerning their history being an example for and unto us, but we must also consider the words which Jesus, James, and the apostle Paul wrote and spoke concerning our need to judge and point the finger at others. We cannot, we must not, and dare not examine and read the history that is found in the Jewish culture and history and not come face to face with the strong and powerful reality that “he who has no sin can cast the first stone.” There is a temptation to want to pick up our stones of condemnation and judgment and cast them at the Hebrew people for their own iniquity, idolatry and immorality, and yet completely and utterly miss the point of the iniquity and transgression that is found within our hearts and lives. Before we delve into the tremendous history that is found within these two chapters found within the Old Testament book of the Psalms, it is absolutely necessary that we consider the words which Scripture speaks concerning our need to judge, criticize and condemn others—particularly and especially the Jewish people. Consider if you will the following words and language found within the New Testament gospels of Matthew and Luke, as well as the epistle written unto the Romans, and the epistle written by James:
“Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to your gain. And why beholdest thou the mote that is in thy brother’s eye, but considerest not the beam that is in thine own eye? Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye? Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother’s eye” (Matthew 7:1-5).
“Be ye therefore merciful, as your Father also is merciful. Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven: Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal it shall be measured to you again. And he spake a parable unto them, Can the blind lead the blind? Shall they not both fall into the ditch? The disciple is not above his master. And why beholdest thou the mote that is in thy brother’s eye, but perceivest not the beam that is in thine own eye? Either how canst thou say to thy brother, Brother, let me pull out the mote that is in thine eye, when thou thyself beholdest not the beam that is in thine own eye? Thou hypocrite, cast out first the beam out of thine own eye, and then shalt thou see clearly to pull out the mote that is in thy brother’s eye. For a good tree bringeth not forth corrupt fruit; neither doth a corrupt tree bring forth good fruit. For every tree is known by his own fruit. For of thorns men do not gather figs, nor of a bramble bush gather they grapes. A good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of the evil treasure of his heart bringeth forth that which is evil: for of the bundance of the heart the mouth speaketh” (Luke 6:36-45).
“Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things. But we are sure that the judgment of God is according to truth against them which commit such things. And thinkest thou this, O m an, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God? OR despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance? But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God; who will render to every man according to his deeds: to them who by patient continuance in well doing seek for glory and honour and immortality, eternal life: but unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile; but glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile: for there is no respect of persons with God. For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law; (For nor the hearers of the law are just before God, but the doers of the law shall be justified. For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: which shew the work of the law written in their hearts, their conscientious also bearing witness, and their thoughts the mean while accusing or else excusing one another;) in the day when God shall judge the secrets of men by Jesus Christ according to my gospel. Behold, thou art called a Jew, and restest in the law, and makest thy boast of God, and knowest his will, and approvest the things that are most excellent, being instructed out of the law; and art confident that thou thyself art a guide of the blind, a light of them which are in darkness, an instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law. Thou therefore which teachest another, teachest thou not thyself? Thou that preachest a man should not commit adultery, dost thou commit adultery? Thou that abhorrest idols, dost thou commit sacrilege? Thou that makest thy boast of the law, though breaking the law dishonourest God? For the name of God is blasphemed among the Gentiles through you, as it is written. For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision. Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision? And shall not uncircumcision which is by nature, if it fulfill the law, judge thee, who by the letter and circumcision dost transgress the law? For he is not a Jew which is one outwardly; neither is that circumcision, which is outward in the flesh: but he is a Jew which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God” (Romans 2:1-29).
“My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons. For if there come unto your assembly a man with a gold ring, in goodly apparel, and there come in also a poor man in vile raiment; and ye have respect to him that weareth the gay clothing, and say unto him, Sit thou here in a good place; and say to the poor, Stand thou there, or sit here under my footstool: are ye not then partial in yourselves, and are become judges of evil thoughts? Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him? But ye have despised the poor. Do not rich men oppress you, and draw you before the judgement seats? Do not they blaspheme that worthy name by the which ye are called? If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well: but if ye have respect to person, ye commit sin, and are convinced to the law as transgressors. For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all. For he that said, Do not commit adultery, yet if thou kill, thou art become a transgressor of the law. So speak ye, and so do, as they that shall be judged by the law of liberty. For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment” (James 2:1-13).
THE COVENANT WITH ABRAHAM, ISAAC & JACOB! THE PRESERVATION OF JOSEPH! THE DELIVERANCE! THE DELIVERANCE OF MOSES! THE PLAGUES OF EGYPT! THE HISTORY OF COVENANT, PROVISION AND DELIVERANCE! COVENANT WITH ABRAHAM, PROVISION THROUGH JOSEPH, DELIVERANCE THROUGH MOSES! THE CONTRAST BETWEEN THE MIGHTY ACTS OF THE LORD AND THE TRANSGRESSION OF HIS PEOPLE! PSALM 105: COVENANT, PROVISION, DELIVERANCE! IT ALL BEGINS WITH ABRAHAM! IT ALL BEGAN WITH ABRAHAM! With reading the words which are found within the New Testament gospel narratives written by Matthew and Luke, as well as the words written by both Paul and James you encounter and come face to face with the tremendous danger of judgment, criticism and condemnation of others. When we read words which are found within these two chapters of the Old Testament poetic book of the Psalms it would be incredibly easy to point the finger at the children of Israel, and to point out their iniquity, their idolatry and their immorality, however, the apostle Paul in the epistle to the Romans spoke of and revealed that their testimony and their narrative was written as an example for us that we would not walk in their footsteps and that we would not commit the same sins and transgressions the children of Israel did. If you turn and direct your attention to the tenth chapter of the epistle written unto the Roman congregation you will find the apostle Paul speaking to and warning his audience concerning lusting after evil things, being and becoming idolaters, committing fornication, and tempting Christ. The apostle Paul wrote that all the things which happened to them happened for ensamples and were written for our admonition upon whom the ends of the world are come. We must needs carefully examine these words, for with them the apostle Paul not only points to the idolatry and iniquity of the people of Israel, but he also points to the iniquity, the immorality and the idolatry that can be found within our own hearts. In fact, the apostle Paul would in this very same passage warn those who think they stand to take heed lest they fall—perhaps even fall into the same iniquity, the same immorality, and the same idolatry as the children of Israel did. Perhaps one of the greatest truths that is found within this passage in the book of First Corinthians is the warning that we ought to guard carefully our hearts and our minds lest we allow ourselves to fall into the same snare and temptation as the children of Israel did. There is a great need within us to examine ourselves and not only see if we truly be in the faith, but to see if there would be any wicked way in us. Consider if you will the words which are found within the final verses of the one-hundred and thirty-ninth chapter of the Old Testament book of Psalms and the tremendous need that is present within us to not only examine ourselves, but also to allow the living and eternal God to search us. Consider also the words which the apostle Paul wrote in the first and second epistles written unto the Corinthian saints in both the eleventh and thirteenth chapter:
“Search me, O God, and know my heart: Try me, and know my thoughts: and see if there be any wicked way in me, and lead me in the way everlasting” (Psalm 139:23-24).
“Wherefore whosoever shall eat this bread, and drink of this cup of the LORD, unworthily, shall be guilty of the body and blood of the LORD. But let a man examine himself, and so let him eat of that bread, and drink of that cup. For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord’s body. For this cause many are weak and sickly among you, and many sleep. For if we would judge ourselves, we should not be judged. But when we are judged, we are chastened of the Lord, that we should not be condemned with the world” (1 Corinthians 11:27-32).
“Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates? But I trust that ye shall know that we are not reprobates. Now I pray to God that ye do no evil; not that we should appear approved, but that ye should do that which is honest, though we be as reprobates. For we can do nothing against the truth, but for the truth. For we are glad, when we are weak, and ye are strong: and this also we wish, even your perfection. Therefore I write these things being absent, lest being present I should use sharpness, according to the power which the Lord hath given me to edification, and not to destruction” (2 Corinthians 13:5-10).
It is absolutely necessary that when we read the words which are written and recorded within these two psalms we understand two incredibly important truths—namely, that we examine ourselves, and that we keep ourselves from any judgment, criticism and condemnation. It would be very easy to read these passages and either think that it doesn’t have anything to do with us, or that we somehow aren’t the children of Israel and have not committed the same iniquities, idolatry and immorality which they themselves have. The truth of the matter is that these two passages of Scripture are absolutely necessary for our own spiritual walk and journey before the LORD, as well as our growth and maturity in the LORD. There is not a doubt in my mind that the words which we find within these passages not only bring us face to face with the covenant promises of the LORD our God, but they also bring us face to face with the tremendous promises, power, provision and protection of the LORD. As you read the one-hundred and fifth psalm you will notice that the first half of this passage before us deals specifically with the covenant of the living God with Abraham, with Isaac and with Jacob, In order to truly understand the words which are before us it is absolutely necessary that we remember first and foremost that God is a God of covenant, and as such, He is a God that keeps His promises and fulfills His word. The living and eternal God whom we worship and serve is a God who enters into covenant with His people, and the covenant which is before us is the covenant that was made with Abraham, with Isaac and Jacob—a covenant which He commanded to a thousand generations. Upon reading the words written and recorded in these passages you will find the psalmist speaks to and declares the awesome reality that the LORD remembered His covenant for ever—that word which He commanded to a thousand generations, and the covenant He made with Abraham, the oath He confirmed unto Isaac, and confirmed with Jacob for a law, and unto Israel for an everlasting covenant. THE COVENANT! THE OATH! THE LAW! THE EVERLASTING COVENANT! Please do not miss and lose sight of the words which are written and recorded within this passage of Scripture, for what we find within this passage of Scripture is a truly wonderful and powerful declaration of the living God whom we worship and serve, and how the. LORD our God is a God of covenant. What’s more, is that not only is our God a God of covenant and promise, but our God remembers His covenant. I am absolutely convinced that you cannot read the words found within these chapters without having this knowledge and truth at the very core of your understanding, for in order to truly understand what is before us, you must recognize and understand the eternal God as one who not only enters into covenant, and not only keeps His covenant, but also a God who remembers His covenant. The underlying reality that is at the center of this passage of Scripture is that the LORD our God entered into covenant with Abraham, Isaac and Jacob, and both kept and remembered that covenant for future generations. It would be that covenant which would be at the very heart and foundation of the activity of the living God in the midst of His people throughout the generations.
If you take the time to read the words which are found within these chapters you will find that the basis and foundation for the activity of the living God in the midst of the children of Israel was His eternal covenant which He first made with Abraham, Isaac and Jacob. In order to understand Joseph which is found within this passage you have to understand Abraham. It is absolutely impossible to understand Joseph and the narrative of his life without understanding the covenant the LORD made with Abraham, for it was that covenant which would directly impact the entire course of Joseph’s life. The psalmist who wrote the one-hundred and fifth chapter of this Old Testament book specifically spoke of three different time periods within the history and narrative of the children of Israel—namely, the time of Joseph when he would be sent ahead of them into the land of Egypt to preserve for them a posterity in the earth, and to provide for and protect them in the midst of the famine that would be upon the earth, as well as the raising up of Moses the servant of the LORD who would enter into the land of Egypt to deliver the children of Israel from their slavery, bondage and oppression. You cannot read the words which are found in this passage of Scripture and not come face to face with the awesome truth that because the living God keeps and remembers the covenant He made with Abraham, Isaac and Jacob, He would continue His faithfulness unto further generations. In the one-hundred and fifth chapter of the book of Psalms we learn and discover the covenant faithfulness of the living God in the midst of famine, as well as in the midst of the slavery, bondage and oppression of Egypt. In the one-hundred and sixth chapter of the same Old Testament book we learn and discover the covenant faithfulness of the living God in the midst of continued and repeated disobedience and unfaithfulness before the LORD. The one-hundred and fifth chapter of this book presents us with the strong reality of the faithfulness of the LORD, the goodness of the LORD, the kindness of the LORD, and the compassion of the LORD toward His people—first in the midst of famine to preserve and protect them, and secondly in the midst of slavery, bondage and oppression. The psalmist wanted their readers and audience to encounter the truly awesome and powerful truth that the covenant which the LORD made with Abraham, and confirmed with Isaac and with Jacob would be remembered unto and throughout the generations. It would be that covenant that would be at the very basis and foundation of the LORD’s provision, protection, preservation and promises which He would make unto the children of Israel. What’s more, is that you will find this same reality being true concerning the covenant the LORD entered into with David, for not only would the LORD remember the covenant He made with David, but that covenant would be remembered throughout the generations that would follow him after his death, and would be directly felt and experienced by the kings that would sit upon the throne after him in the coming generations.
The underlying reality we must understand when reading these chapters is that the LORD our God is a God who enters into and keeps covenant, and it is that covenant which He enters into He not only keeps, but also remembers. While it is true the living and eternal God never acts contrary to His nature, and that He is gracious, and slow to mercy, and compassionate, and loving, and powerful, and faithful, and so much more, it is also true that we must understand the activity of the LORD in the midst of the earth through the lens of covenant. We cannot, we must not, we dare not seek to understand the activity of the LORD apart from character and covenant, for everything we learn of the LORD, and everything we experience with the LORD directly derives from His character and His covenant. We must ask ourselves the truly powerful question whether or not we truly understand the covenant and character of the living God. We must ask ourselves whether or not we truly understand the living and eternal God to be a God of covenant, and a God who never acts, nor operates contrary to His character, but always acts in direct alignment with His character, and in response to His covenant. Everything you find and everything you read within these two chapters has its foundation in the awesome and wonderful reality that the LORD is a God who enters into covenant, and the LORD is a God who moves and operates according to his divine character. The LORD has never, and the LORD will never forsake, abandon and reject His covenant, and the LORD can never and will never operate outside of His character and His nature. What we find and read in the narrative of Joseph and Moses are direct revelations of the LORD operating according to the covenant which He made, the covenant he kept, and the covenant He remembered. COVENANT MADE! COVENANT KEPT! COVENANT REMEMBERED! In fact, I would dare say that the character of the living God and His covenant are intrinsically linked and connected with each other, for they must be understood in direct relationship with each other. It is absolutely impossible to separate the covenant of God from the character of God, and it is impossible to separate the character of God from the covenant of the living God. If you want to truly understand the covenant of the living and eternal God you must understand and recognize the direct and intrinsic link to covenant, for the LORD never acts outside of and apart from His covenant, for within covenant are promises and oaths which the LORD can never operate contrary to. Please don’t miss and lose sight of this reality, for to do so would be to miss the truly and awesome reality of the LORD our God who is a God that enters into covenant, the God who keeps covenant, and the God who remembers covenant. It is the character of God that causes and allows Him to enter into covenant, it is the character of God that allows Him to keep His covenant, and it is the character of God that allows Him to remember His covenant.
The single greatest truth that is found within these two chapters is found and contained within the reality that the living and eternal God keeps and remembers His covenant, and the living God moves and operates according to His divine character and nature. In fact, I would dare say that we see the divine character of the living God—not only in the making and keeping of the covenant, but also in His response to the covenant. As you read the words which are found within these passages you will find that it was the LORD’s remembering the covenant, and the LORD’s keeping the covenant that preserved and protected Joseph—and not only Joseph, but the house of Israel which would come down into the land of Egypt and preserved during the years of famine. The preservation of the house of Israel during the years of famine in the time of Joseph was directly linked and connected to the covenant and character of the living God, and even the growth and multiplication of the children of Israel in the land of Egypt after Joseph’s death would be directly linked to the covenant which He made with Abraham, for the LORD spoke unto Abraham and told him that his descendants would be sojourner and slavers in a foreign land, and at the appointed time the LORD would remember His covenant, and would come unto them. In fact, if you turn and direct your attention to the third chapter of the Old Testament book of Exodus you will find and discover that the basis for the LORD’s appearing unto Moses, and His sending Moses unto Egypt to deliver the children of Israel from the slavery, bondage and oppression of Egypt was because He remembered the covenant He entered into with Abraham, with Isaac and Jacob. The LORD would see the groaning of the children of Israel, and the LORD would hear the cries of His children in the midst of the land of Egypt, and it would be the combination of the cries and the covenant that would ultimately produce and bring about the deliverance that would take place among them in their midst. IF you want to understand the deliverance of the children of Israel from their slavery, their bondage and oppression in the land of Egypt you must understand that it was in direct response to their cries, as well as the character and covenant of the living and eternal God. Lest you think that this is somehow inaccurate, I invite you to consider the final words of the second chapter of the Old Testament book of Exodus, as well as the opening verses of the third chapter of the same book:
“And it came to pass in process of time, that the king of Egypt died: and the children of Israel sighed by reason of the bondage, and they cried, and their cry came up unto God by reason of bondage. And God heard their groaning, and God remembered His covenant with Abraham, with Isaac, and with J a cob. And God looked upon the children of Israel, and God had respect u not them. Now Moses kept the flock of Jethro his father in law, the priest of Midian: and he led the flock to the backside of the desert, and came to the mountain of God, even to Horeb. And the angel of the LORD appeared unto him in a flame of fire out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush was not consumed. And Moses said, I will now turn aside, and see this great sight, why the bush is not burnt. And when the LORD saw that he turned aside to see, God called unto him out of the midst of the bush, and said, Moses, Moses. And he said, Here am I. And he said, Draw not nigh higher: put of thy shoes from off thy feet, for the palace whereon thou standest is holy ground. Moreover He said, I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face; for he was afraid to look upon God. And the LORD said, I have surely seen the affliction of my people which are in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows; and I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing w it’s. Milk and honey; unto the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hittites, and the Jebusites. Now therefore, behold, the cry of the children of Israel is come unto me: and I have also seen the oppression wherewith the Egyptians oppress them” (Exodus 2:23-3:10).
Within these words we not only find the cry of the children of Israel in the midst of the land of Egypt by reason of their taskmasters, and by reason of their bondage and oppression, but we also find the covenant and character of the living God working in direct connection and response to those cries. The LORD would hear the cries of the children of Israel, and it would be those cries which would remind the LORD of the covenant which He entered into with Abraham, with Isaac and with Jacob. You cannot read the words found within this passage of Scripture and not come face to face with the reality of how intrinsically linked and connected the covenant of the LORD is with the character of the LORD, and how both the covenant and character of the LORD are directly linked to the cries of His people. The LORD heard the cries of His people in the midst of the land of Egypt, and He remembered His covenant which He had made with Abraham, with Isaac and Jacob. With that being said, the combination of the cries of the children of Israel and the LORD remembering the covenant which He had made with their forefathers would reveal the character, the nature, the power and the strength of the eternal God, for the LORD would send ten devastating plagues upon the land of Egypt to bring the children of Israel out of their bondage with a strong arm. Oh how absolutely wonderful and powerful it is to think about and consider the fact that the living and eternal God would raise up Moses to deliver the children of Israel out of their slavery, bondage and oppression in direct response to His remember the covenant He entered into with Abraham, with Isaac and Jacob, and the way the LORD would deliver His children out of their slavery, their bondage and oppression would be a direct manifestation of his character as He would unleash judgments and plagues upon the land of Egypt. In this chapter found within the book of the Psalms you will find how the LORD sent Moses His servant, and Aaron whom He had chosen into the land of Egypt, and how they showed His great signs among them, and His wonders in the land of Ham. As you continue reading the words which are found in this passage of Scripture you will find the psalmist describing the great judgments and plagues the LORD unleashed upon the land of Egypt, and upon its inhabitants—judgments and plagues which would be unleashed in direct response to the covenant the LORD entered into with Abraham, Isaac and Jacob, and which would be directly linked to His character and His nature. Oh how absolutely necessary it is to consider and understand that what we read in the Old Testament book of Exodus, as well as what we read within this chapter of the Old Testament book of the Psalms is a powerful picture of the LORD remember His covenant, and the LORD operating in direct response to His nature, His character, and his being. The LORD cannot and will not ever operate contrary to His nature and His character, and his character and nature must be directly understood in light of His covenant which He keeps and remembers unto thousands of generations. In fact, all of Scripture points to two distinct truths and two distinct realities—namely, that the living God keeps and remembers covenant, and namely, that the living God moves and operates according to His divine nature and character.
As I bring this writing to a close, I feel it absolutely necessary to bring you to the place where you recognize and understand the covenant and character of the living God. It is absolutely necessary that we as the people of God recognize and understand His divine nature and character, and the link between these two realities and the covenant he entered into with Abraham, with Isaac and with Jacob. The simple fact that you and I are where we are right now is a direct manifestation of the covenant which the LORD entered into with Abraham, which the LORD confirmed unto Isaac, and put into law with Jacob. You and I are direct recipients and beneficiaries of the covenant and the covenant promises which were made unto Abraham, Isaac and Jacob, and we would do well and be wise to remember and recognize that reality. Even the words which are found within the one-hundred and sixth chapter of the Old Testament book of the Psalms reveal how the LORD keeps and remembers His covenant—even when His people rebel and turn their back upon Him. The entire one-hundred and sixth chapter of the book of the Psalms describes the rebellion, the unfaithfulness, the iniquity, the idolatry and the immorality of the children of Israel—from their time in the wilderness all the way unto the time they were driven out of their land and carried away as captives in the midst of the land of those that hated them. You cannot truly understand the words which are found within the one-hundred and sixth chapter of the Old Testament book of the Psalms without understanding the awesome and powerful reality that the covenant and character of the LORD are still in full effect, and are still in play—even though His people are rebellious and turn their back on Him. This reality is expressed in the ninth, tenth, and eleventh chapters of the New Testament epistle which the apostle Paul wrote unto the Romans, for through the words found within these chapters the apostle Paul clearly emphasizes the tremendous reality that the LORD has never forsaken, nor has He abandoned His people Israel, and even though they might have rejected the Messiah, and have been temporarily cast aside—there is coming the day when they would be brought back into that place of covenant relationship with the living God. This reality was evidenced when you see how they were brought back into and returned unto the land in 1948, and how the city of Jerusalem was fully captured and united in the year 1967. Ever since the year 1948 we have witnessed and beheld the people of Israel being restored in the midst of the earth according to the covenant, the character and promises of the living God—a true and powerful testimony and testament to the divine character and covenant of the living and eternal God. Oh how absolutely wonderful and powerful it is to understand the LORD our God as a God of eternal and everlasting covenant, and a God whose divine character is directly linked to His covenant.