Welcome to Day 2772 of Wisdom-Trek. Thank you for joining me.

This is Guthrie Chamberlain, Your Guide to Wisdom.

Day 2772 – Wisdom Nuggets – Psalm 105:37-45 – Daily Wisdom

Wisdom-Trek Podcast Script – Day 2772

Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day two thousand seven hundred seventy-two of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before.

The title for today’s Wisdom-Trek is: The Great Exodus – Spoils of War and the Bread of Angels.

Today, we reach the glorious conclusion of our historical journey through Psalm One Hundred Five, trekking through the final section, verses thirty-seven through forty-five, in the New Living Translation.

In our previous trek, we descended into the darkness of Egypt. We walked through the dungeon with Joseph, feeling the iron collar around his neck. We witnessed the “War of the Gods,” where Yahweh systematically dismantled the Egyptian pantheon through the ten plagues. We saw the Nile turn to blood, the sky turn black, and the firstborn fall, proving that the gods of Egypt were powerless before the God of Abraham.

But the story doesn’t end with the defeat of the enemy. It ends with the liberation of the family.

Today, we watch the Israelites walk out of the house of slavery. But they do not leave as refugees; they leave as conquerors. We will see them laden with silver and gold, guided by a pillar of fire, and fed by bread from heaven. We will see them march into the Promised Land to reclaim the territory of the nations.

And finally, we will answer the ultimate question: Why? Why did God do all of this? Why the plagues, the miracles, and the manna? The final verse of this psalm gives us the answer, and it defines the very purpose of our existence.

So, let us join the procession of the redeemed as they march toward Zion.

The first segment is: The Victorious Exit: Plunder and Supernatural Health

Psalm One Hundred Five: verses thirty-seven through thirty-eight.

The Lord brought his people out of Egypt, loaded with silver and gold; and not one among the tribes of Israel even stumbled.  Egypt was glad when they were gone, for they feared them greatly.

The psalm picks up immediately after the Passover night. The judgment has fallen, and now the liberation begins.

“The Lord brought his people out of Egypt, loaded with silver and gold…”

This is the fulfillment of a specific prophecy given to Abraham way back in Genesis Fifteen, verse fourteen: “Afterward they will come out with great possessions.”

In the Ancient Israelite worldview, this event—often called the “plundering of the Egyptians”—was not merely reparations for four hundred years of slavery, though it certainly was that. It was the Spoils of War.

Yahweh, the Divine Warrior, had defeated the gods of Egypt on their own turf. In ancient warfare, the victor strips the defeated. Israel, as the army of Yahweh, marched out carrying the wealth of the empire that tried to crush them. They didn’t sneak away in the night empty-handed; they walked out wealthy.

And look at the physical condition of this massive crowd: “…and not one among the tribes of Israel even stumbled.”

This is a miraculous detail. We are talking about a population of perhaps two million people, including the elderly, the children, and those who had been beaten down by hard labor in brick pits for generations. Logically, there should have been thousands of sick, lame, and exhausted people.

But the psalmist tells us that “not one… stumbled.” God imparted supernatural vigor to their bodies. The night of the Passover wasn’t just a spiritual deliverance; it was a physical infusion of life. They marched out with the strength of an army in its prime.

The reaction of their oppressors is telling: “Egypt was glad when they were gone, for they feared them greatly.”

Literally, “the dread of them had fallen upon them.” The tables had turned completely. In Psalm One Hundred Five, verse twenty-five, the Egyptians hated the Israelites and wanted to destroy them. Now, they are terrified of them. They are paying them to leave! This is what happens when God fights for you; even your enemies eventually want you to succeed, if only to get you out of their hair.

The second segment is: The Wilderness Cathedral: Cloud, Fire, and Bread.

Psalm One Hundred Five: verses thirty-nine through forty-one.

The Lord spread a cloud above them as a covering and gave them fire to light the darkness.  They asked for meat, and he sent them quail; he satisfied their hunger with manna—bread from heaven.  He split open a rock, and water gushed out to form a river through the dry wasteland.

Now the scene shifts to the wilderness. The wilderness was traditionally viewed as a place of chaos, danger, and demons—a “wasteland” where life could not survive. But Yahweh turns the wilderness into a sanctuary.

“The Lord spread a cloud above them as a covering and gave them fire to light the darkness.”

This is the Shekinah Glory—the visible presence of God. The cloud wasn’t just for guidance; the psalmist says it was a “covering” (masak). In the scorching heat of the Sinai desert, God provided a supernatural canopy of shade. And at night, when the desert is pitch black and terrifying, He provided a pillar of fire.

This is the ultimate comfort: God adjusted the thermostat and the lighting for His children. He made the hostile environment habitable.

Then, He opened a restaurant in the desert: “They asked for meat, and he sent them quail; he satisfied their hunger with manna—bread from heaven.”

The mention of “quail” reminds us of the time God sent birds so thick they covered the camp (Numbers Eleven). But the primary sustenance was “manna.”

The psalmist calls it “bread from heaven” (or “bread of the heavens”). In Psalm Seventy-eight, it is called the “bread of angels” or “bread of the mighty ones.” This connects to the Divine Council worldview. God was feeding His human family from the menu of His heavenly family. They were eating the food of the celestial court. It was supernatural nutrition that sustained them for forty years.

Finally, the miracle of water: “He split open a rock, and water gushed out to form a river through the dry wasteland.”

Notice the volume. It wasn’t a trickle; it was a “river” (nahar). It gushed out.

Paul tells us in First Corinthians Ten that “that Rock was Christ.” Just as the Nile turned to blood (death) for the Egyptians, the dry flint rock turned to water (life) for the Israelites. God reverses nature to save His own.

The third segment is: The Reason for the Rescue: Covenant Faithfulness.

Psalm One Hundred Five: verse forty-two.

For he remembered his sacred promise to his servant Abraham.

Why did God do all this? Why the silver and gold? Why the angel food? Why the air-conditioning cloud?

Was it because Israel was so righteous? No. The wilderness narratives are full of their grumbling.

Was it because they were a mighty empire? No. They were a “few men of number” (verse 12).

The reason is singular: “For he remembered his sacred promise to his servant Abraham.”

The Hebrew literally says, “He remembered His Holy Word with Abraham His servant.”

Everything hinges on the Covenant. God bound Himself to Abraham with an unbreakable oath. The deliverance of the Exodus wasn’t about the merit of the generation that left Egypt; it was about the faithfulness of God to a promise made four hundred years prior.

This is the anchor of our security. God blesses us not because we are perfect, but because He keeps His word. He remembers the “Holy Word” He spoke over us in Christ.

The fourth segment is: The Joyful Entry and the Reclaimed Land.

Psalm One Hundred Five: verses forty-three through forty-four.

So he brought his people out of Egypt with joy, his chosen ones with rejoicing.  He gave them the lands of other nations, and they harvested what others had planted.

The exodus culminates in an entrance.

“So he brought his people out… with joy, his chosen ones with rejoicing.”

The word “rejoicing” (rinnah) implies a ringing cry of triumph. The “groaning” of verse 16 (in Psalm 102) has been replaced by the “singing” of the redeemed.

And then comes the great transfer of property: “He gave them the lands of other nations, and they harvested what others had planted.”

This brings us back to the cosmic geography of the Divine Council.

Since the Tower of Babel (Deuteronomy Thirty-two: eight), the “nations” (goyim) were under the dominion of other elohim (gods). Canaan was occupied territory, full of giants (Nephilim/Anakim) and nations serving these rebel gods.

When God gave Israel the “lands of the nations,” it was a hostile takeover. Yahweh was dispossessing the rebel gods and giving their territory to His own portion, Israel.

Notice the phrase: “they harvested what others had planted.”

This is the definition of Grace. They moved into cities they didn’t build. They ate from vineyards they didn’t plant (Deuteronomy Six). They received an inheritance that was prepared for them while they were still slaves. God did the heavy lifting; they received the bounty.

• The fifth segment is: The Ultimate Goal: Obedience and Hallelujah.

Psalm One Hundred Five: verse forty-five.

All this happened so they would follow his decrees and obey his instructions. Praise the Lord!

We arrive at the final verse, which acts as the “So That” clause for the entire psalm.

God called Abraham… God protected the patriarchs… God sent Joseph… God judged Egypt… God parted the sea… God fed them manna… God gave them the land…

WHY?

“All this happened so they would follow his decrees and obey his instructions.”

The purpose of Grace is not lawlessness; the purpose of Grace is Obedience.

God did not save them just so they could be happy, wealthy, and free to do whatever they wanted. He saved them so they could be a holy people—a kingdom of priests. He saved them so they could keep His “decrees” (choq) and His “instructions” (torah).

This is a crucial distinction. In religion, you obey in order to be saved. In the Bible, you are saved in order to obey.

Israel could not keep the Law while they were slaves in Egypt. They had to be liberated first. But once they were free, their freedom had a purpose: to showcase the character of Yahweh to the world through their lifestyle.

The psalm ends with one Hebrew phrase: Hallelujah! (“Praise the Lord!”).

This wraps up the history lesson. When we look back at the sweep of history—from the promise to Abraham to the conquest of Canaan—we see a God who is faithful, powerful, and holy. The only rational response to such a story is “Hallelujah.”

Psalm One Hundred Five teaches us that we are part of a long, unfolding story.

It reminds us that God is the provider who can set a table in the wilderness. It reminds us that He is the warrior who can plunder the enemy to bless His children. And it reminds us that our freedom has a goal.

We have been brought out of our own Egypt—the slavery of sin—so that we might keep the statutes of our King. We have been blessed to be obedient.

So today, as you walk your trek, look back at your own history. Remember the “wonders He has done” in your life. And let that memory fuel your obedience today.

If you found this podcast insightful, please subscribe and leave us a review, then encourage your friends and family to join us and come along tomorrow for another day of, ‘Wisdom-Trek, Creating a Legacy.’

Thank you so much for allowing me to be your guide, mentor, and, most importantly, I am your friend as I serve you through this Wisdom-Trek podcast and journal.   As we take this Trek of life together, let us always: Live Abundantly.   Love Unconditionally.   Listen Intentionally.   Learn Continuously.   Lend to others Generously.   Lead with Integrity.   Leave a Living Legacy Each Day.

I am Guthrie Chamberlain, reminding you to’ Keep Moving Forward,’ ‘Enjoy your Journey,’ and ‘Create a Great Day…Everyday! See you next time for more daily wisdom!

 

Welcome to Day 2771 of Wisdom-Trek, and thank you for joining me.

This is Guthrie Chamberlain, Your Guide to Wisdom – Theology Thursday –The Prayers of Christ and the Destiny of the Faithful.  

Wisdom-Trek Podcast Script – Day 2771

Welcome to Wisdom-Trek with Gramps!   I am Guthrie Chamberlain, and we are on Day 2771 of our Trek.   The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before.

Our current series of Theology Thursday lessons is written by theologian and teacher John Daniels. I have found that his lessons are short, easy to understand, doctrinally sound, and applicable to all who desire to learn more of God’s Word. John’s lessons can be found on his website   theologyinfive.com.   Today’s lesson is titled The Prayers of Christ and the Destiny of the Faithful.  

When Jesus prays to the Father in the Gospels, He does so as the Incarnate Son, fully God and fully man. His prayers are not signs of weakness or inequality, but expressions of true humanity. They reflect His relationship with the Father within the limitations of flesh and blood, taken on voluntarily to accomplish the redemption of mankind.

Yet Christ’s prayers do more than model dependence. They reveal His mission, not merely to forgive sin, but to lead those united to Him into eternal fellowship with Yahweh, where they will be glorified through their relationship with Him. In His High Priestly Prayer in John seventeen, Jesus says:

“I have given them the glory that you gave me, that they may be one as we are one” (John seventeen verse twenty-two).

This is not poetic exaggeration. It is a clear expression of Christ’s intent to raise His followers into the glory that He shares with the Father, restoring and transforming them in the process.

The first segment is: Jesus’s Prayers as Revelation of His Mission.

In John seventeen verses one and two, Jesus prays:

“Father, the hour has come. Glorify your Son, that your Son may glorify you. For you granted him authority over all people that he might give eternal life to all those you have given him.”

Christ’s authority includes granting eternal life, an existence defined not merely by duration, but by nature: incorruptibility, righteousness, and unending communion with God. Later in the same prayer, He says:

“Father, I want those you have given me to be with me where I am, and to see my glory…” (John seventeen verse twenty-four)

Though Christ is fully divine, He chose to humble Himself. As Paul writes in Philippians two verses six through eight, though existing in the form of God, He did not cling to His divine status but emptied Himself, taking the form of a servant. Hebrews two says He was made for a little while lower than the angels, not because He lost divinity, but because He embraced full humanity. His prayers reflect this self-imposed humility and His desire to elevate those He redeems.

The second segment is: The Resurrection Body and the Nature of Glorified Transformation.

Scripture consistently affirms the transformation of the faithful, not merely morally, but ontologically. Psalm eight states that man was made “a little lower than the heavenly beings,” but destined to be crowned with glory and honor. Hebrews two applies this to Christ and, by extension, to all who belong to Him.

First Corinthians fifteen declares that believers will be raised with glorified, incorruptible bodies. Paul contrasts natural and spiritual bodies, perishable and imperishable, and concludes:

“Just as we have borne the image of the earthly man, so shall we bear the image of the heavenly man” (First Corinthians fifteen verse forty-nine).

Scholar David A. Burnett has demonstrated that Paul’s language in First Corinthians Fifteen verse thirteen-nine through forty-two draws from Deuteronomy Four verses fifteen through nineteen, where the sun, moon, and stars are described in terms of divine beings. Paul is not making an abstract comparison. He is identifying the resurrection body with the glory and nature of celestial beings. Believers are not merely renewed humans. They are glorified and transformed, made fit for divine rule.

Burnett also shows that Paul’s reference to Genesis fifteen verse five in Romans four verse eighteen draws from Jewish interpretations in which Abraham’s descendants were not only numerous like the stars, but became like the stars—radiant, immortal, spiritual-class beings. Paul uses this framework to show that those united to Christ will experience this transformation through Him.

The third segment is: Deification in the Early Church.

The early Church did not shy away from this truth. Athanasius famously wrote, “He was made man so that we might be made god.” This was not a claim to deity in the sense of identity with Yahweh, but a declaration of transformation. The faithful are not absorbed into the essence of God, but are elevated by grace into divine status, as sons and daughters, glorified beings, and members of the divine family.

In this sense, the faithful are called holy ones (hagioi in Greek, qedoshim in Hebrew), a term used throughout Scripture for divine beings in God’s presence (Deuteronomy thirty-three verse two, Psalm eighty-nine verse five through seven. Believers are not just called holy—they are made holy, transformed into beings fit for God’s eternal kingdom.

The fourth segment is: Resurrection and Embodied Divinity.

The destiny of the faithful is not to escape physicality, but to be restored to it, fully transformed. In the New Creation, believers will be raised in glorified, incorruptible bodies. They will not be spirits floating in the heavens, but immortal and embodied rulers, bearing the image of the risen Christ.

This restored humanity is not a return to Eden, but something greater: humans made fit to dwell in the presence of Yahweh, participating in His rule and glory. Revelation two verse twenty-six and twenty-seven promises.

“To the one who conquers and who keeps my works until the end, to him I will give authority over the nations, and he will rule them with a rod of iron, as when earthen pots are broken in pieces, even as I myself have received authority from my Father.”

Revelation three verse twenty-one continues,

“The one who conquers, I will grant him to sit with me on my throne, as I also conquered and sat down with my Father on His throne.”   These are not metaphors for private spiritual experience. They are declarations of real, embodied rulership in the world to come.

Believers are not Yahweh, and they are not members of the Godhead, but they are divine beings, glorified sons and daughters, part of God’s restored council, and eternal rulers in His kingdom.

In Conclusion.

Christ’s prayers reveal His humility and His mission: to bring those given to Him into eternal fellowship with Yahweh, where they will be glorified through their relationship with Him. Those who are united with Christ are not merely forgiven, they are transformed. They are raised. They are made glorious. They become what God intended humanity to be from the beginning.

Not metaphorically. Not symbolically. Truly.

This is the destiny of the faithful: to become glorified, immortal, embodied divine beings who, through union with Christ, are transformed and appointed to rule in the New Creation forever.

Here are some Discussion Questions to expand your learning.

1. What do Jesus’s prayers in John 17 reveal about the future of those who follow Him?
2. How does the biblical term elohim help clarify what believers become after death and resurrection?
3. What does 1 Corinthians 15 teach about the nature of the resurrection body?
4. How does David A. Burnett’s research deepen our understanding of Paul’s view of deification?
5. How should the promise of glorified embodiment shape our understanding of salvation?

 

Join us next time on Theology Thursday, where our lesson will explore: Joseph the Dreamer: Discovering the Depths of a Beloved Biblical Figure

If you found this podcast insightful, please subscribe and leave us a review, then encourage your friends and family to join us and come along tomorrow for another day of  ‘Wisdom-Trek,  Creating a Legacy.’       

Thank you so much for allowing me to be your guide, mentor, and, most importantly,   I am your friend as I serve you through this Wisdom-Trek podcast and journal.

As we take this Trek of life together, let us always:         

Liv Abundantly.       

Love Unconditionally.      

Listen Intentionally.      

Learn Continuously.      

Lend to others Generously.       

Lead with Integrity.       

Leave a Living Legacy Each Day.       

I am Guthrie Chamberlain, reminding you to,   “Keep Moving Forward, Enjoy your journey, and create a great day, every day!  Join me next time for more daily wisdom!

Welcome to Day 2770 of Wisdom-Trek. Thank you for joining me.

This is Guthrie Chamberlain, Your Guide to Wisdom.

Day 2770 – Wisdom Nuggets – Psalm 105:16-36 – Daily Wisdom

Wisdom-Trek Podcast Script – Day 2770

Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day two thousand seven hundred seventy of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before.

The title for today’s Wisdom-Trek is: The Sovereign Storyteller – From the Dungeon to the Darkness of Egypt.

Today, we continue our grand historical survey in Psalm One Hundred Five. We are picking up the narrative where we left off, covering verses sixteen through thirty-six in the New Living Translation.

In our previous trek through the first fifteen verses of this psalm, we established the foundation. We saw God making an unbreakable covenant with Abraham, Isaac, and Jacob. We saw the Patriarchs as “protected wanderers,” a tiny group of strangers moving through a hostile world, yet guarded by a God who rebuked kings for their sake, saying, “Do not touch my chosen people.”

But now, the story takes a dark and dramatic turn. The camera shifts from the open pastures of Canaan to the dungeons of Egypt. The protection of the Patriarchs gives way to the slavery of the nation.

In this section, we will see that God is not just the God of the promise; He is the God of the process. We will witness how He orchestrates famine, imprisonment, and political intrigue to position His people. And then, we will witness one of the greatest cosmic battles in history, as Yahweh enters the ring against the gods of Egypt in a campaign of de-creation known as the Plagues.

This is not just history; it is spiritual warfare on a national scale. So, let us descend into Egypt and watch the God of Abraham go to war for His children.

The first segment is: The Providence of the Pit: The Story of Joseph.

Psalm One Hundred Five: verses sixteen through twenty-two.

He called for a famine on the land of Canaan, cutting off their food supply.  Then he sent a man to Egypt ahead of them— Joseph, who was sold as a slave.  They bruised his feet with fetters and placed his neck in an iron collar.  Until the time came to fulfill his dreams, the Lord tested Joseph’s character.  Then Pharaoh sent for him and set him free; the ruler of the nation opened his prison door.  Joseph was put in charge of all the king’s household; he became ruler over all the king’s possessions.  He could instruct the king’s aides as he pleased and teach the king’s advisers.

The psalmist begins this section by pulling back the curtain on natural disasters.

“He called for a famine on the land of Canaan, cutting off their food supply.”

Notice the agency here. The famine wasn’t an accident of weather patterns. God “called for” (qara) it. He summoned the famine like a servant. This demonstrates Yahweh’s absolute sovereignty over the ecosystem. He breaks the “staff of bread” (as the Hebrew puts it) to move His people geographically.

But before He sent the problem, He sent the solution: “Then he sent a man to Egypt ahead of them—Joseph, who was sold as a slave.”

From a human perspective, Joseph was a victim of human trafficking, betrayed by jealous brothers. But from the divine perspective of history, he was “sent” (shalach). God used the sins of the brothers to accomplish the salvation of the family.

However, being “sent” by God does not mean an easy life. The psalmist gives us a gritty detail about Joseph’s imprisonment that isn’t explicitly in Genesis:

“They bruised his feet with fetters and placed his neck in an iron collar.”

The literal Hebrew here is haunting: “His soul came into iron.” The iron of the chains didn’t just bind his body; it entered his very being. The suffering was deep, psychological, and crushing.

Why did this happen? “Until the time came to fulfill his dreams, the Lord tested Joseph’s character.”

Literally, “The Word of the Lord tested him.” The “Word” here refers to the prophetic dreams Joseph received as a boy. Those promises of greatness tested him because his reality (the iron collar) contradicted the promise (the ruling sheaf). This is the crucible of faith: holding onto what God said when everything you see screams the opposite.

But the “appointed time” always arrives. “Then Pharaoh sent for him and set him free…”

In a single day, Joseph went from the prisoner with the bruised feet to the Prime Minister of the superpower of the ancient world.

“Joseph was put in charge of all the king’s household… He could instruct the king’s aides as he pleased and teach the king’s advisers.”

This is a stunning reversal. The young Hebrew slave is now teaching Wisdom (chokmah) to the elders of Egypt. He is instructing the senators of the Nile. God placed His agent at the very top of the Gentile hierarchy to prepare a nursery for the nation of Israel.

The second segment is: The Trap is Sprung: Multiplication and Hatred.

Psalm One Hundred Five: verses twenty-three through twenty-five.

Then Israel arrived in Egypt; Jacob lived as a foreigner in the land of Ham.  And the Lord multiplied the people of Israel until they became too mighty for their enemies.  Then he turned the Egyptians against his people and made them deal falsely with his servants.

The stage is now set. Jacob (Israel) moves his entire clan into the “land of Ham” (a poetic name for Egypt).

What happens next is the fulfillment of the Creation Mandate and the Abrahamic Promise: “And the Lord multiplied the people of Israel until they became too mighty for their enemies.”

This supernatural fertility was a threat to the cosmic order of Egypt. Pharaoh was supposed to be the maintainer of Ma’at (order), but this foreign population was growing out of control.

Then, we have a verse that troubles many modern readers: “Then he turned the Egyptians against his people and made them deal falsely with his servants.”

Did God make the Egyptians sin?

In the Ancient Israelite worldview, God is the ultimate Director of the drama. While the Egyptians acted according to their own sinful fears and nationalistic pride, the psalmist attributes the shift in history to God. By blessing Israel so abundantly, God provoked the hatred of Egypt.

More deeply, this sets the stage for the conflict of the gods. If Egypt had just remained friendly, Israel would have assimilated and never left. They would have become Egyptians. To get them out, the nest had to become thorny. God allowed the political winds to shift to prepare for the Exodus.

The third segment: The War of the Gods: The Plagues Begin.

Psalm One Hundred Five: verses twenty-six through thirty-six.

He sent his servant Moses, along with Aaron, whom he had chosen.  They performed miraculous signs among the Egyptians, and wonders in the land of Ham.  The Lord sent darkness and made the land black, but the Egyptians argued against his commands.  He turned their waters into blood, poisoning all the fish.  Then frogs overran the land, even invading the king’s bedrooms.  When the Lord spoke, flies descended on them, and gnats swarmed across Egypt.  Instead of rain, he sent hail, and flashes of lightning overwhelmed the land.  He ruined their grapevines and fig trees and shattered all the trees.  He spoke, and hordes of locusts came— young locusts beyond number.  They ate up everything green in the land, destroying all the crops.  Then he killed the oldest son in each Egyptian home, the pride and joy of every family.

Now, the war begins.

God sends His generals: “He sent his servant Moses, along with Aaron, whom he had chosen.”

They are commissioned to perform “miraculous signs” (literally, “the words of His signs”). These are not just magic tricks; they are theological messages.

In the Divine Council worldview, the Plagues of Egypt were not just random disasters. They were a systematic dismantling of the Egyptian pantheon. As Exodus Twelve, verse twelve says, “Against all the gods of Egypt I will execute judgment.” Yahweh is going to war against the spiritual powers that held Egypt—and Israel—in bondage.

The psalmist lists the plagues, but interestingly, he doesn’t follow the exact chronological order of Exodus. He groups them for poetic impact.

He starts with the ninth plague: “The Lord sent darkness and made the land black, but the Egyptians argued against his commands.”

Why start with Darkness? Because it is the ultimate attack on the chief god of Egypt: Ra, the Sun God. By blotting out the sun, Yahweh demonstrated that Ra was powerless. He de-created Egypt, turning it back into the primeval chaos of darkness.

Then, He attacks the life-source of Egypt: “He turned their waters into blood, poisoning all the fish.”

This is an assault on Hapi, the god of the Nile. The river that was supposed to be the source of life became a source of death.

Next comes a grotesque invasion: “Then frogs overran the land, even invading the king’s bedrooms.”

This mocks Heket, the frog-headed goddess of fertility and birth. Frogs were considered sacred and couldn’t be killed. Yahweh makes their “sacred” symbol a repulsive curse that hops into Pharaoh’s bed, violating the sanctity of the royal palace.

Then, the air itself becomes a weapon: “When the Lord spoke, flies descended on them, and gnats swarmed across Egypt.”

The gods of healing and protection could not stop the lice and the flies. The magicians of Egypt, who tried to replicate the earlier signs, bowed out here, admitting, “This is the finger of God.”

Next, the assault from the sky: “Instead of rain, he sent hail, and flashes of lightning overwhelmed the land. He ruined their grapevines and fig trees…”

Egypt receives very little rain; they depended on the Nile. But here, Yahweh brings a storm from the north. This is a challenge to Nut, the sky goddess, and Seth, the god of storms. Yahweh destroys their economy—the vines and the figs.

Then, the final stripping of the land: “He spoke, and hordes of locusts came… They ate up everything green in the land.”

Whatever the hail left, the locusts finished. This is the reversal of creation. The green earth is stripped bare.

And finally, the ultimate blow: “Then he killed the oldest son in each Egyptian home, the pride and joy of every family.”

The “oldest son” (the firstborn) was the strength of the family. But for Pharaoh, the firstborn was the successor to the throne—a god-king in waiting. By killing the firstborn of Pharaoh, Yahweh broke the line of succession of the “divine” rulers of Egypt. He proved that Pharaoh had no power over life and death. Only Yahweh determines who lives and who dies.

This section of Psalm One Hundred Five is a terrifying but triumphant account of Sovereignty.

It teaches us that God’s plan often involves a descent before the ascent.

• Joseph had to wear the iron collar before he could wear the gold chain.
• Israel had to groan in slavery before they could sing on the shores of the Red Sea.

It also teaches us that God is the Master of History. He calls the famine. He sends the man. He turns the hearts. He commands the locusts.

When we look at the chaos in our own world—political upheaval, economic trouble, or personal “iron collars”—we can take comfort in this: The God of Joseph and the God of Moses is still on the throne. He is writing a story that ends in liberation, even if the chapter we are in right now is full of darkness and frogs.

Join us tomorrow as we finish this psalm and see how God brings His people out with joy and silver and gold!

If you found this podcast insightful, please subscribe and leave us a review, then encourage your friends and family to join us and come along tomorrow for another day of, ‘Wisdom-Trek, Creating a Legacy.’

Thank you so much for allowing me to be your guide, mentor, and, most importantly, I am your friend as I serve you through this Wisdom-Trek podcast and journal.   As we take this Trek of life together, let us always: Live Abundantly.   Love Unconditionally.   Listen Intentionally.   Learn Continuously.   Lend to others Generously.   Lead with Integrity.   Leave a Living Legacy Each Day.

I am Guthrie Chamberlain, reminding you to’ Keep Moving Forward,’ ‘Enjoy your Journey,’ and ‘Create a Great Day…Everyday! See you next time for more daily wisdom!

 

Welcome to Day 2769 of Wisdom-Trek. Thank you for joining me.

This is Guthrie Chamberlain, Your Guide to Wisdom.
Day 2769– A Baby at Our Age – Get Serious! Luke 1:5-25

Putnam Church Message – 11/30/2025

Luke’s Account of the Good News

“A Baby at our Age? Get Serious!” – First Sunday of Advent

 

Last week, we began a year-long study of Luke’s Narrative of the Good News in a message titled: “Only the Best -A Gospel of Excellence: Thanksgiving for the Truth.”

This week is the first Sunday of Advent as we build anticipation of the coming Messiah. Today’s passage is the beginning of a story titled: “A Baby at our Age? Get Serious!” “HOPE IN THE SILENCE — GOD STILL SPEAKS” Our Core verses for this week will be Luke 1:5-25, found on page 1587 of your Pew Bibles.

The Birth of John the Baptist Foretold

⁵ In the time of Herod king of Judea there was a priest named Zechariah, who belonged to the priestly division of Abijah; his wife Elizabeth was also a descendant of Aaron. ⁶ Both of them were righteous in the sight of God, observing all the Lord’s commands and decrees blamelessly. ⁷ But they were childless because Elizabeth was not able to conceive, and they were both very old.

⁸ Once when Zechariah’s division was on duty and he was serving as priest before God, ⁹ he was chosen by lot, according to the custom of the priesthood, to go into the temple of the Lord and burn incense. ¹⁰ And when the time for the burning of incense came, all the assembled worshipers were praying outside.

¹¹ Then an angel of the Lord appeared to him, standing at the right side of the altar of incense. ¹² When Zechariah saw him, he was startled and was gripped with fear. ¹³ But the angel said to him: “Do not be afraid, Zechariah; your prayer has been heard. Your wife Elizabeth will bear you a son, and you are to call him John. ¹⁴ He will be a joy and delight to you, and many will rejoice because of his birth, ¹⁵ for he will be great in the sight of the Lord. He is never to take wine or other fermented drink, and he will be filled with the Holy Spirit even before he is born. ¹⁶ He will bring back many of the people of Israel to the Lord their God. ¹⁷ And he will go on before the Lord, in the spirit and power of Elijah, to turn the hearts of the parents to their children and the disobedient to the wisdom of the righteous—to make ready a people prepared for the Lord.”

¹⁸ Zechariah asked the angel, “How can I be sure of this? I am an old man and my wife is well along in years.”

¹⁹ The angel said to him, “I am Gabriel. I stand in the presence of God, and I have been sent to speak to you and to tell you this good news. ²⁰ And now you will be silent and not able to speak until the day this happens, because you did not believe my words, which will come true at their appointed time.”

²¹ Meanwhile, the people were waiting for Zechariah and wondering why he stayed so long in the temple. ²² When he came out, he could not speak to them. They realized he had seen a vision in the temple, for he kept making signs to them but remained unable to speak.

²³ When his time of service was completed, he returned home. ²⁴ After this his wife Elizabeth became pregnant and for five months remained in seclusion. ²⁵ “The Lord has done this for me,” she said. “In these days he has shown his favor and taken away my disgrace among the people.”

OPENING PRAYER

Heavenly Father,
As we enter this Advent season, we come with hearts longing for Your presence. We remember that for four hundred years, Israel waited in silence—yet You were not absent; You were preparing the fullness of time. Today, remind us that hope is not just an emotion—it is a person, Jesus Christ, our Savior. Help us listen for Your voice, even when life feels silent. Open our hearts as we study Your Word and renew our strength through the power of hope.
In Jesus’ name, Amen.

INTRODUCTION — THE SOUND OF SILENCE

There are moments in life when God feels silent. We pray and wait… and nothing changes. Perhaps there are some here today who feel that now. We wonder, “Has God forgotten me? Does He still hear my prayers?”

Israel wondered the same.

The story of Christ doesn’t begin with shepherds, angels, or even a manger. Luke begins with silence — over four hundred years without a single prophetic word. No visions. No miracles. No new Scriptures. No prophets. A long, painful pause from heaven. Yet… not a single promise was forgotten.

In fact, the last words heard from God in the Old Testament were not judgment, but a promise and a hope:

Malachi 4:5–6 (NLT)
“Look, I am sending you the prophet Elijah before the great and dreadful day of the Lord arrives. His preaching will turn the hearts of fathers to their children, and the hearts of children to their fathers…”

God’s final words were not anger—but restoration. Not rejection—but reconciliation. God ended the Old Testament with a promise of hope.

But hope often begins in the dark.

For four hundred years, the promise remained…but remained unanswered. Israel waited. And still waited. Empires rose and fell. Kings came and went. Priests became corrupt. Rome took control. Spiritual life faded. And many began to believe God had forsaken them…

But then — Luke 1:5 breaks the silence.

It begins not with a king… but an ordinary priest. Not in a palace… but in the temple. Not with political power… but with the heart of an older married couple.

And in this quiet, hidden place… hope was reborn.

MAIN POINT 1: HOPE IN A HOPELESS WORLD – (Bulletin Insert)

Text: Luke 1:5–7

“When Herod was king of Judea…”

Those words would send chills down the spines of first-century Jews. Herod was a brutal, paranoid ruler. He wasn’t even Jewish by blood—but Rome put him on the throne as a puppet king. He built monuments to his own glory—but didn’t hesitate to kill his own family if he felt threatened.

The spiritual leaders of Israel were equally corrupt. The priesthood had become a political machine. The temple was often abused for financial gain. Righteous people were outnumbered. Faithful worshipers felt powerless. Hope was nearly gone.

Ancient Illustration — A Lamp Without Oil

Imagine walking through Jerusalem at night. The lamps lining the street are burning dimly. Some have already gone out. The darkness grows thicker with each step. That was Israel under Herod. The lamp of faith flickered, but felt too weak to shine.

Modern Illustration — The News Cycle

Today, many feel the same way. We scroll through news headlines—war, violence, corruption, division. Morality seems optional. Truth feels negotiable. Families feel strained. Trust in institutions is fading. Even some churches have drifted into confusion.

Like ancient Israel… our age is desperate for hope.

Object Lesson — The Unlit Candle

Hold up an unlit candle.

Say: “This candle is built to shine… but without flame, it remains dark. It was made for light — but without power, it cannot fulfill its purpose.”
Then light it.
Say: “Hope is like this flame. When hope returns, everything changes.”

Summary of Point 1:
God often allows darkness to set the stage—so His hope can shine brightest.

MAIN POINT 2: HOPE IN AN ORDINARY LIFE

Text: Luke 1:8–10

We expect God to work through prophets and kings—but instead, Luke zooms in on an ordinary priest named Zachariah and his wife Elizabeth.

They were faithful. They were blameless. They served God.
But they had one deep wound… they were childless.

In ancient Israel, childlessness was not only emotionally painful, but socially and spiritually humiliating. Many whispered, “What sin did they commit?” Others assumed God had cursed them. Every baby shower, every family gathering, every passing year was a reminder—your hope is gone.

And yet… Luke says they were righteous before God.

Ancient Storytelling Perspective

Imagine Elizabeth sitting alone in her courtyard, listening to other children play in the street. Each laugh was beautiful… but also painful. Each year she aged, hope seemed to fade. In a society centered around family legacy, she felt overlooked. Forgotten.

Maybe some people here today can relate. You’ve prayed for years — over your health, your children, your finances, your relationships — and nothing seems to change.

But hear this clearly:
Delayed hope is not denied hope.
Holdbacks are not setbacks — they may be setups.
Sometimes God does His best>work when our strength is gone.

Object Lesson — The Priest’s Lot

In those days, priests were chosen by lot to serve in the holy place. With 20,000 priests, Zachariah waited his entire life for this one opportunity.

Object Lesson: Bring a handful of slips of paper marked “Zachariah.”

Say: “This was probably the only time in his life that Zachariah would be chosen. He likely thought it was an honor—but nothing more. But God saw more.”
“Sometimes what feels random to us is appointed by God.”

Summary of Point 2:
God sees ordinary people. He uses faithfulness in unseen places to write eternal stories.

MAIN POINT 3: HOPE DELAYED IS NOT HOPE DENIED

Text: Luke 1:11–20

A Moment of Shock — “A Baby at Our Age? Get Serious!”

When Gabriel appeared in the temple, Zachariah’s daily routine turned into a divine interruption. This wasn’t a vague feeling, an inner voice, or even a dream. It was a celestial messenger standing right beside the altar of incense — in the holiest place Zachariah had ever been. The silence of four centuries was shattered in a single moment.

And what was Heaven’s first message after 400 years?
Not judgment… not rebuke… not condemnation — but hope.

“But the angel said, “Don’t be afraid, Zechariah! God has heard your prayer. Your wife, Elizabeth, will give you a son, and you are to name him John.”
— Luke 1:13 (NLT)

Now imagine Zachariah’s very human response. After decades of unanswered prayers, disappointment, and fading hope… how could this not be shocking? In fact, if Zachariah had spoken freely, we might imagine him blurting out something like:

“A baby? At our age? Gabriel — get serious!”

It wasn’t anger. It wasn’t rebellion. It was… human.
It was the reaction of someone who wanted to believe — but found it hard to dare hope again. Here is here actual response in Luke 1:18: Zechariah said to the angel, “How can I be sure this will happen? I’m an old man now, and my wife is also well along in years.”

Can we blame him?
Hope can be scary when we’ve tasted disappointment.
Sometimes, the hardest miracle to believe is the one we prayed for the longest.

When dreams die slowly, they don’t always die with bitterness.
Sometimes they die with quiet resignation.
And like Zachariah… we simply move on.

But Gabriel responds with gentle firmness:

“I am Gabriel. I stand in the very presence of God.” (Luke 1:19)

In other words:
“Zachariah… I didn’t come from a committee room.
I just came from the Throne Room.
And God said your hope is not dead.”

Modern Parallel

Many of us have a prayer that we’ve silently stopped praying. Not because we’ve turned from God — but because we’ve quietly stopped hoping.

It might be:

• A fractured relationship
• A health diagnosis
• A prodigal child
• A financial hardship
• A persistent fear
• A dream that feels “too late.”

And perhaps if Gabriel appeared to us, we, too, might say:
“At this stage? Really? Lord — get serious.”
But that is precisely where hope is strongest.
Because hope doesn’t ask us to pretend.
Hope asks us to believe God despite what we see.

This humorous and deeply human moment reminds us:
Faith is not the absence of doubt — faith is choosing to trust God despite it.
Hope flourishes best not when certainty is strong, but when circumstances are weak.

Delayed hope is not dead hope.
God had not forgotten Zachariah.
And He has not forgotten you.

Not only would they have a son, but this child would prepare the way for the Messiah Himself. Their waiting had not been wasted. Their prayers had not been lost. God had heard every word.

Because of his doubt, Zachariah is struck silent.
Sometimes God must quiet us… to help us finally listen.

Ancient Illustration — Seeds in the Ground

If you plant a seed, you don’t see life immediately. It seems dead and buried. But underground — God is working.
Hope often grows where eyes cannot see.

Modern Illustration — The Waiting Room

Hospitals have waiting rooms, courtrooms have waiting areas, and even airports have waiting lounges. Waiting does not mean forgotten. Often, it means preparation.

Object Lesson — A Packet of Seeds

Hold up an Acorn and say:
“Hope is like this acorn — silent at first… then powerful in time.”
If I plant this acorn in soil and I water and nourish it, waiting with expectation, then I will soon see a small sprout that, if cared for, will turn into a mighty oak.

Summary of Point 3:
When God seems silent — He may be preparing something sacred beneath the surface.

MAIN POINT 4: HOPE THAT SPEAKS — EVEN IN SILENCE

Text: Luke 1:21–25

Zachariah leaves the temple mute — but his silence spoke volumes. His voice was gone… but his faith was being strengthened. His nine months of silence reflected the 400 years of prophetic silence.

God was preparing his voice to carry a greater message.

Meanwhile, Elizabeth responds not with doubt — but with joy:

“How kind the Lord is!” she exclaimed. “He has taken away my disgrace of having no children.” (Luke 1:25 NLT)

Sometimes, the difference between hope and despair is simply this:
“The Lord has done this for me.”

Object Lesson — The Sealed Envelope

Show a sealed envelope:
“Inside is a message—but it cannot yet be spoken.”
“Sometimes, God seals our voice so that when it is finally opened—His glory is heard clearly.”

Summary of Point 4:
Even in silence—God is preparing a testimony.

APPLICATION & TAKEAWAYS — THREE TRUTHS OF HOPE (Bulletin Insert)

1. When God Seems Silent — He Is Still Working

Key Thought:
Silence does not mean absence. God often works most powerfully when we cannot see Him.

Illustration (Dialogue Form):
Picture a young believer praying:

“Lord… I’ve prayed for months. Nothing seems to change. Are You there?
Do You see me? Do You care?”

Heaven seems quiet, but God may reply…

“Child, I am not ignoring you. I am preparing you. My answers will come—not in the way you expect—but in the moment you need them most.”

Scripture Integration:

• Psalm 27:14 (NLT) — “Wait patiently for the Lord. Be brave and courageous. Yes, wait patiently for the Lord.”
• Isaiah 64:4 (NLT) — “No ear has heard and no eye has seen a God like You, who works for those who wait for Him.”

Modern Illustration: The Potter’s Wheel
Potters often shape clay in silence. No speech. No music. No rush. Just hands… pressure… shaping… molding. The clay may think nothing is happening — but a masterpiece is in the making.

Summary:
God’s silence is often sacred preparation. When He appears quiet — He may be shaping something eternal.

2. Our Disappointments May Be Divine Appointments

Key Thought:
What feels like “the end” may actually be God’s beginning.

Illustrative Dialogue:
Imagine Elizabeth praying for decades and then quietly deciding,

“Maybe God wants me to accept this. Maybe this prayer was not meant to be answered.”

But what she thought was a buried dream was actually a planted seed.

If we asked her after John’s birth, she might have testified:

“I thought my hope was dead… but it was only waiting to bloom in God’s time.”

Scripture Integration:

• Romans 5:3–4 (NLT) — “We can rejoice… when we run into problems and trials, for we know they help us develop endurance. And endurance develops strength of character, and character strengthens our confident hope of salvation.”
• Genesis 50:20 (NLT) — “You intended to harm me, but God intended it all for good.”

Modern Illustration — Corrie Ten Boom
After surviving the horrors of a concentration camp, Corrie famously said:

“There is no pit so deep that God’s love is not deeper still.”

Object Lesson — Broken Pottery
Show a piece of broken pottery and say:
“This looks useless… but in the hands of a skilled artist, it becomes ‘kintsugi’ — a Japanese art form where the cracks are filled with gold. The broken parts become the most valuable parts.”
Sometimes God restores us in ways stronger than we were before.

Summary:
Our disappointments may be divine appointments — God writes His best stories through surrendered hearts.

3. Hope Is Not a Feeling — Hope Is a Person

Key Thought:
Hope is not wishful thinking. Hope has a name — Jesus Christ.

Illustrated Dialogue:
Someone might say:

“I hope things get better.
I hope the diagnosis changes.
I hope I get that job.
I hope my children come back to faith.”

But biblical hope is more profound.
It does not say “I hope circumstances change…”
It says, “I hope in Christ — even if my circumstances don’t change.”

Scripture Integration:

• Romans 15:13 (NLT) — “I pray that God, the source of hope, will fill you completely with joy and peace because you trust in Him.”
• Hebrews 6:19 (NLT) — “This hope is a strong and trustworthy anchor for our souls.”
• 1 Peter 1:3 (NLT) — “Now we live with great expectation, and we have a priceless inheritance…”

Illustration — The Anchor
In the catacombs of Rome, early Christians often carved anchors on the walls. Why? Because hope wasn’t just theology to them — it was survival. It reminded them:
“The storms may rage… but Christ is our Anchor.”

Object Lesson — A Rope or Anchor
Hold up an anchor or rope:

“Hope is not hanging on to God…
Hope is knowing God is holding on to us.”

Summary:
Hope is not found in changing circumstances — hope is found in Christ alone.

FINAL REINFORCING TRANSITION

As we enter Advent, we do not deny the pain of waiting, the sting of disappointment, or the ache of silent prayers. Instead, we declare:

God still speaks.
God still moves.
God still remembers.
God still brings hope.

Just as He remembered Elizabeth and Zachariah…
He remembers you.

 

 

CLOSING PRAYER

Lord of Hope,
As we enter this Advent season, help us wait with expectation, not despair. Teach us to trust Your timing, even when our hearts grow weary. Like Zachariah and Elizabeth, may we remain faithful in the ordinary moments of life—believing that no prayer is wasted, and no season is forgotten. Awaken hope within us and prepare our hearts for the coming of Christ. We praise You for Jesus, our Living Hope. In His name we pray—Amen.

Next week is the second Sunday of Advent, which is Joy. We will continue to prepare our hearts for the coming Messiah. Our message will be “The Day Mary Met Gabriel!”  It will cover the scriptures of Luke 1:26-56.

Welcome to Day 2768 of Wisdom-Trek. Thank you for joining me.

This is Guthrie Chamberlain, Your Guide to Wisdom.

Day 2768 – Wisdom Nuggets – Psalm 105:1-15 – Daily Wisdom

Wisdom-Trek Podcast Script – Day 2768

Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day two thousand seven hundred sixty-eight of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before.

The title for today’s Wisdom-Trek is: The God of History – The Unbreakable Oath and the Protected Wanderers.

Today, we turn a new page in our journey through the Psalter. We are stepping into the historical landscape of Psalm One Hundred Five, covering the opening movement, verses one through fifteen, in the New Living Translation.

To understand where we are, we need to look back at the trail we have just hiked.

In Psalm One Hundred Three, we looked inward. We heard David command his own soul to bless the Lord for His grace, forgiveness, and fatherly compassion. It was a psalm of personal redemption.

In Psalm One Hundred Four, we looked upward and outward. We saw God as the Cosmic Architect, robed in light, playing with Leviathan, and feeding the lions. It was a psalm of creation and nature.

Now, Psalm One Hundred Five asks us to look backward. It shifts our focus from Creation to History. It tells us that the God who built the universe is also the God who orchestrates the rise and fall of nations to keep His promises to a specific family. This psalm is a recounting of the Covenant.

It reminds us that our faith is not based on abstract philosophy or feelings; it is based on things that actually happened in space and time. It is the story of how Yahweh, the Most High God, stepped into the timeline of humanity to carve out a people for Himself.

So, let us open the archives of heaven and remember the story that defines us.

The first segment is: The Liturgy of Storytelling: Making His Deeds Known.

Psalm One Hundred Five: verses one through four.

Give thanks to the Lord and proclaim his greatness. Let the whole world know what he has done.  Sing to him; yes, sing his praises. Tell everyone about his wonderful deeds.  Exult in his holy name; rejoice, you who worship the Lord.  Search for the Lord and for his strength; continually seek him.

The psalm begins with a burst of imperative commands. The psalmist is rallying the troops, not for a battle, but for a proclamation.

“Give thanks to the Lord and proclaim his greatness.”

The phrase “proclaim his greatness” is literally “call upon His name.” In the Bible, calling on the name of the Lord is an act of public worship and dependence. It is identifying yourself by His name.

But notice the target audience: “Let the whole world know what he has done.”

The Hebrew word for “world” here is ammim—the peoples or the nations. This is crucial for our Ancient Israelite worldview. Remember, since the Tower of Babel (Genesis Eleven), the nations were disinherited and placed under the authority of lesser spiritual beings (Deuteronomy Thirty-two: eight). But here, the psalmist commands Israel to go back to those nations and announce the deeds of Yahweh.

This is evangelism through history. We don’t just tell the world “God loves you”; we tell the world “what He has done.” We recount the Exodus, the conquest, and the miracles. We give evidence.

“Sing to him… Tell everyone about his wonderful deeds.”

The word “wonderful deeds” (niphla’ot) refers to acts that are humanly impossible—supernatural interventions. We are to be the storytellers of the miraculous.

Then, the focus turns to the heart of the worshiper: “Exult in his holy name; rejoice, you who worship the Lord.”

To “exult” means to glory or boast. We are to be proud of our God. In a world full of idols and false narratives, we boast in the name of Yahweh.

“Search for the Lord and for his strength; continually seek him.”

This command to “seek” (baqash) implies an active, desperate pursuit. We seek His “strength” (oz)—perhaps referring to the Ark of the Covenant, which was often called God’s strength. But note the frequency: “continually.” We don’t just find God once and retire; we seek His face every single day. History is the fuel for this daily seeking. When we look back at what He did, we find the strength to seek Him for what we need now.

The second segment is: The Command to Remember: The God of Judgment.

Psalm One Hundred Five: verses five through seven.

Remember the wonders he has performed, his miracles, and the rulings he has given,  you children of his servant Abraham, you descendants of Jacob, his chosen ones.  He is the Lord our God. His justice is seen in all the earth.

Now comes the central intellectual command of the psalm: “Remember…”

The Hebrew word is zakar. As we have discussed before, biblical remembrance is not just mental recall; it is bringing the significance of a past event into the present moment. It is letting the past shape your current reality.

What are we to remember?

1. His Wonders: The supernatural signs.
2. His Miracles: The “tokens” or proofs of His power.
3. The Rulings He has Given: Literally, “the judgments of His mouth.”

This address is specific: “you children of his servant Abraham, you descendants of Jacob, his chosen ones.”

The psalmist is talking to the Covenant Family. He grounds their identity in their genealogy. They are not just random people; they are the “seed” (zera) of Abraham. This takes us straight back to Genesis Twelve. When God called Abraham, He created a new family to be His portion, separate from the nations that were under the other gods.

And because of this, verse seven makes a massive claim: “He is the Lord our God. His justice is seen in all the earth.”

“He is Yahweh our Elohim.”

This is a statement of loyalty. But the second half is a statement of jurisdiction: “His judgments are in all the earth.”

Even though the nations worship other gods, Yahweh’s judicial decisions apply everywhere. When He judged Egypt (one of the “nations”), He proved that His authority was not limited to Canaan. He can cross borders. He can judge the gods of Egypt (Exodus Twelve: twelve) and the gods of Babylon. There is no square inch of the planet where His writ does not run.

The third segment is: The Unbreakable Oath: The Covenant of Land.

Psalm One Hundred Five: verses eight through eleven.

He always stands by his covenant— the commitment he made to a thousand generations.  This is the covenant he made with Abraham and the oath he swore to Isaac.  He confirmed it to Jacob as a decree, and to the people of Israel as an everlasting covenant:  “I will give you the land of Canaan as your special possession.”

Here is the bedrock of Israel’s existence, and indeed, the bedrock of our spiritual heritage: The Covenant.

“He always stands by his covenant…”

The Hebrew puts the emphasis on the object: “He remembers forever His covenant.” God cannot forget it because it is an expression of His character.

“…the commitment he made to a thousand generations.”

Literally, “the Word He commanded.” This wasn’t a negotiation; it was a unilateral decree. And “a thousand generations” is a Hebrew idiom for eternity. It means the deal never expires.

The psalmist traces the lineage of this legal contract:

1. Abraham: The original cut of the covenant (Genesis Fifteen and Seventeen).
2. Isaac: The oath sworn to the son of promise, bypassing Ishmael (Genesis Twenty-six).
3. Jacob: The confirmation to the grandson, bypassing Esau (Genesis Twenty-eight).
4. Israel: The collective nation.

Notice the progression. It starts as a promise, becomes an oath (shebuah), then a decree (choq—statute), and finally an everlasting covenant (berit olam). It gets more solid and legally binding with every generation.

And what is the content of this covenant? “I will give you the land of Canaan as your special possession.”

Why is the Land so important? Why does God care about real estate?

In the Divine Council worldview, the Land of Canaan was the beachhead. Since the nations were under the dominion of hostile spiritual powers, God needed a physical territory—a holy zone—where He could dwell with His people and launch His plan to reclaim the rest of the world. Canaan was to be the “Eden restored,” the headquarters of Yahweh’s kingdom on earth.

The phrase “special possession” (chebel) literally means a “measuring line” or an “allotment.” Just as the other nations were “allotted” to the sons of God (Deuteronomy Thirty-two: eight), Canaan was allotted to Jacob as Yahweh’s personal estate.

The fourth segment is: The Protected Wanderers: Prophets in a Foreign Land.

Psalm One Hundred Five: verses twelve through fifteen.

He said this when they were few in number, a tiny group of strangers in Canaan.  They wandered from nation to nation, from one kingdom to another.  Yet he did not let anyone oppress them. He warned kings on their behalf:  “Do not touch my chosen people, and do not hurt my prophets.”

The psalmist takes us back to the early days of Genesis, describing the vulnerability of the Patriarchs.

“He said this when they were few in number, a tiny group of strangers in Canaan.”

“Few in number” is literally “men of number”—meaning they were so few you could easily count them. They were statistically insignificant.   Moreover, they were “strangers” (gerim). This means resident aliens. They had no legal status, no army, and no land rights (except for the burial cave Abraham bought). They were living in a land that was legally theirs by divine decree, but practically occupied by Canaanites.

“They wandered from nation to nation, from one kingdom to another.”

This describes the nomadic life of Abraham, Isaac, and Jacob moving between the Canaanite city-states and down to Egypt and Philistia. They were homeless wanderers. In the ancient world, a person without a clan or a city was incredibly vulnerable. They could be killed, enslaved, or robbed with no consequences.

“Yet he did not let anyone oppress them. He warned kings on their behalf:”

This refers to specific incidents in Genesis.

• He warned Pharaoh when he took Sarah (Genesis Twelve).
• He warned Abimelech of Gerar regarding Sarah and later Rebekah (Genesis Twenty).
• He warned Laban not to harm Jacob (Genesis Thirty-one).

God acted as their invisible bodyguard. He enforced a spiritual diplomatic immunity.

And here is the famous decree: “Do not touch my chosen people, and do not hurt my prophets.”

The phrase “chosen people” is literally “My Anointed Ones” (Mashiach). This is fascinating because typically, “anointed” refers to kings or priests. The Patriarchs were neither in the formal sense. Yet, God viewed them as royalty. They were the bearers of the Royal Seed. They were set apart by the Holy Spirit.

He also calls them “my prophets” (nabi). We often think of prophets as people who predict the future, like Isaiah. But the first person in the Bible explicitly called a “prophet” was Abraham (Genesis Twenty: seven). A prophet is simply a spokesperson for God, someone who has access to the Divine Council. Abraham interceded for Sodom; he spoke with Yahweh.

God’s warning to the kings of the nations was clear: “These men may look like homeless nomads, but they are VIPs in my Kingdom. If you touch them, you answer to Me.”

Psalm One Hundred Five, verses one through fifteen, establishes the foundation of our historical faith.

It teaches us that God works through Process. He gave the promise of the Land to Abraham, but it would be hundreds of years before his descendants actually possessed it. In the meantime, they were wanderers.

But it also teaches us about Protection. Even when God’s people are “few in number,” “strangers,” and living in hostile territory, they are under the surveillance of the King.

God rebuked Pharoahs and Kings to protect a single family, because that family carried the seed of the Messiah. He was playing the long game.

As we walk our trek today, we may feel like strangers in this world. We may feel “few in number” amidst a culture that does not know God. But we are part of this same story. We are the spiritual seed of Abraham (Galatians Three: twenty-nine). The Covenant stands. And the same God who said “Do not touch my anointed ones” is watching over your life today.

So, proclaim His greatness. Remember His wonders. And rest in the security of His unbreakable oath.

If you found this podcast insightful, please subscribe and leave us a review, then encourage your friends and family to join us and come along tomorrow for another day of, ‘Wisdom-Trek, Creating a Legacy.’

Thank you so much for allowing me to be your guide, mentor, and, most importantly, I am your friend as I serve you through this Wisdom-Trek podcast and journal.   As we take this Trek of life together, let us always: Live Abundantly.   Love Unconditionally.   Listen Intentionally.   Learn Continuously.   Lend to others Generously.   Lead with Integrity.   Leave a Living Legacy Each Day.

I am Guthrie Chamberlain, reminding you to’ Keep Moving Forward,’ ‘Enjoy your Journey,’ and ‘Create a Great Day…Everyday! See you next time for more daily wisdom!