Welcome to Day 2780 of Wisdom-Trek. Thank you for joining me.

This is Guthrie Chamberlain, Your Guide to Wisdom.

Day 2780 – Wisdom Nuggets – Psalm 107:17-32 – Daily Wisdom

Wisdom-Trek Podcast Script – Day 2780

Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day two thousand seven hundred eighty 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 of today’s Wisdom-Trek is: The Great Rescue – Healing the Fool and Taming the Chaos.

Today, we continue our voyage through the magnificent Psalm One Hundred Seven. We are exploring the second half of the four great testimonies of redemption, covering verses seventeen through thirty-two, in the New Living Translation.

In our previous trek through the first sixteen verses of this psalm, we stood amidst the great assembly of the redeemed. We heard the call: “Has the Lord redeemed you? Then speak out!”

We heard the testimony of the Wanderers—those who were lost in the desolate wilderness, hungry and homeless, until God led them to a city.

We heard the testimony of the Prisoners—those who sat in darkness and iron chains because they rebelled against the counsel of the Most High, until God shattered the bronze gates to set them free.

Today, two more groups step forward to the microphone. Their stories are perhaps even more intense.

First, we will meet the Fools—those whose rebellion manifested not as chains, but as a sickness that brought them to the very brink of the grave.

Second, we will meet the Sailors—the merchants who dared to do business in the chaotic deep, only to find themselves reeling like drunkards in a storm that swallowed their wisdom whole.

In both cases, we will see the Hesed—the Unfailing Love—of Yahweh intervene when all hope was lost. We will see Him send His Word to heal, and we will see Him whisper to the waves to bring peace.

So, let us listen as the next witnesses share their story of salvation.

The first segment is: Testimony Three: The Fools and the Great Physician.

Psalm One Hundred Seven: verses seventeen through nineteen.

Some were fools; they suffered because of their sinful ways.  Their appetites were gone, and they drew near to the gates of death.  “Lord, help!” they cried in their trouble, and he saved them from their distress.

The third group steps forward, and the psalmist introduces them with a blunt, uncomplimentary title: “Fools.”

“Some were fools; they suffered because of their sinful ways.”

The Hebrew word used here is evilim. In the wisdom literature of Proverbs, a fool is not someone who lacks intelligence; a fool is someone who lacks moral compass. A fool is someone who lives as if there are no consequences. They are spiritually reckless.

The text tells us plainly that their suffering was self-inflicted. It was “because of their sinful ways” (literally, “the way of their transgression”). They lived hard, rebelled against God’s design for life, and now the bill had come due.

The consequence manifested as physical collapse: “Their appetites were gone, and they drew near to the gates of death.”

They “loathed all food.” They reached a point of physical wasting where the body shuts down. But the psalmist uses a specific, terrifying image: they drew near to the “gates of death.”

In the Ancient Israelite worldview, Death (or Sheol) was viewed as a physical realm—a fortress city located in the underworld. It had bars and gates. To “draw near to the gates” meant you were standing on the threshold of the realm of the dead. You were about to cross over into the silence of non-existence.

This is the ultimate crisis. Doctors can do nothing. Food does nothing. They are knocking on death’s door.

But even here, on the very precipice of Sheol, the pivot point remains: “‘Lord, help!’ they cried in their trouble…”

Notice that God does not say, “You are a fool; you did this to yourself; deal with it.” The moment the fool humbles himself to cry out, the Lord responds.

The second segment is: The Healing Agent: The Sent Word.

Psalm One Hundred Seven: verses twenty through twenty-two.

He sent his word and healed them, snatching them from the door of death.  Let them praise the Lord for his great love and for the wonderful things he has done for them.  Let them offer sacrifices of thanksgiving and sing joyfully about his glorious acts.

How does God rescue someone who is dying?

“He sent his word and healed them, snatching them from the door of death.”

This is a profound theological statement. In the ancient world, people often believed healing required magic potions, elaborate rituals, or the appeasement of demons. But Yahweh heals by fiat. He sends His Word (dabar).

The “Word” here is personified. It acts as a messenger or an agent. It goes out from the throne of God, enters the sick room, and pushes back the darkness. It “snatches” (or delivers) them from the Pit (shachat).

This anticipates the theology we see later in the Gospel of John, where the Word becomes flesh. Even in the Old Testament, the Word of God is not just sound waves; it is an active, life-giving force. It is the same Word that spoke creation into existence in Psalm One Hundred Four. If that Word can breathe life into dust, it can certainly breathe health back into a dying fool.

Because the rescue was so dramatic—snatched from the jaws of the grave—the response must be equally dramatic:

“Let them praise the Lord… Let them offer sacrifices of thanksgiving and sing joyfully about his glorious acts.”

The “sacrifice of thanksgiving” (todah) was a specific offering in the Levitical system (Leviticus Seven). It was a peace offering brought when someone had survived a life-threatening situation. It involved a communal meal.

The healed fool doesn’t just say a quiet prayer in his bedroom. He goes to the temple. He brings the meat and the bread. He gathers his friends and family. And he “sings joyfully” (literally, “recounts His works with ringing cries”). He tells everyone, “I was a fool. I was dying. But God sent His Word and saved me.”

The third segment is: Testimony Four: The Merchants on the Chaos Waters.

Psalm One Hundred Seven: verses twenty-three through twenty-seven.

Some went off to sea in ships, plying the trade routes of the world.  They, too, observed the Lord’s power in action, his impressive works on the deepest seas.  He spoke, and the winds rose, stirring up the waves.  Their ships were tossed to the heavens and plunged again to the depths; the sailors cringed in terror.  They reeled and staggered like drunkards and were at their wits’ end.

The final group steps forward. These are not rebels or fools; they are businessmen. They are the Sailors.

“Some went off to sea in ships, plying the trade routes of the world.”

To understand the terror of this stanza, we must put on our Ancient Israelite worldview lenses. The Israelites were not a seafaring people like the Phoenicians. To them, the Sea (Yam) was the realm of chaos. It was the habitation of Leviathan. It was dangerous, unpredictable, and hostile to human life.

Going out onto the “deepest seas” (the tehom) was venturing into the jaws of the abyss. But these merchants went there to do business (mela’kah). They took the risk for the reward.

“They, too, observed the Lord’s power in action, his impressive works on the deepest seas.”

They saw something land-dwellers never see. They saw the raw, untamed power of the Creator in the element of chaos.

“He spoke, and the winds rose, stirring up the waves.”

Notice the sovereignty. The storm didn’t just happen. God “spoke” (literally, “He commanded”). He summoned the storm wind (ruach searah). This affirms that even the chaotic sea is under Yahweh’s leash. He stirs it up.

The description of the storm is visceral: “Their ships were tossed to the heavens and plunged again to the depths; the sailors cringed in terror.” (Literally, “their soul melted because of trouble”).

This is the rollercoaster of a hurricane at sea. One moment you are looking at the sky; the next you are looking at the bottom of the abyss. The courage of these seasoned sailors “melted.”

“They reeled and staggered like drunkards and were at their wits’ end.”

The Hebrew phrase for “at their wits’ end” is fascinating: “All their wisdom was swallowed up.”

These sailors had “wisdom”—they knew navigation, they knew how to handle the ropes, they knew the stars. But the chaos of the storm swallowed their technical skill. All their know-how was useless. They were reduced to helpless, reeling drunkards on a shifting floor.

This is a picture of life when the bottom falls out. You can have all the degrees, all the money, and all the experience in the world, but when the Great Storm hits, your “wisdom is swallowed up.” You realize you are not in control.

The fourth segment is: The Divine Hush: Mastery Over Chaos.

Psalm One Hundred Seven: verses twenty-eight through thirty.

“Lord, help!” they cried in their trouble, and he saved them from their distress.  He calmed the storm to a whisper and stilled the waves.  What a blessing was that stillness as he brought them safely into harbor!

When their wisdom failed, their prayer began.

“‘Lord, help!’ they cried in their trouble…”

And the response of the Creator is immediate and majestic.

“He calmed the storm to a whisper and stilled the waves.”

This is Yahweh acting as the Master of the Sea. In the Baal Cycle of Canaanite mythology, Baal had to fight the sea god Yam. Here, Yahweh simply asserts His will. He turns the roaring hurricane into a “whisper” (or silence).

We cannot read this without thinking of Jesus in the gospels. When Jesus stood up in the boat and said, “Peace, be still,” He was reenacting Psalm One Hundred Seven. He was doing what only Yahweh can do—stilling the waves of the abyss. He was proving to the disciples that He was the God of this psalm.

“What a blessing was that stillness as he brought them safely into harbor!”

The chaos is replaced by gladness. God guides them to their “desired haven” (city or harbor). Just as He led the Wanderers to a city, He leads the Sailors to a port. He brings them from the chaos of the deep to the stability of the land.

The Fifth segment is: The Public Verdict: Exalt Him in the Assembly.

Psalm One Hundred Seven: verses thirty-one through thirty-two.

Let them praise the Lord for his great love and for the wonderful things he has done for them.  Let them exalt him publicly before the congregation and before the leaders of the nation.

For the fourth time, the refrain rings out. But for the sailors, there is a specific instruction on where to praise.

“Let them exalt him publicly before the congregation and before the leaders of the nation.”

Literally, “in the assembly of the people and the seat of the elders.”

The sailors had been out on the periphery, away from society, in the lonely and dangerous deep. Now that they are back in the safety of the city, they must go to the center of civic life—the assembly and the elders—and declare God’s sovereignty.

They are witnesses. They have seen God’s power in the deep, and they must report back to the land-dwellers. They must tell the city council and the church gathering: “We were dead men. Our wisdom was gone. But Yahweh whispered to the waves, and we are alive.”

This completes the cycle of the four testimonies in Psalm One Hundred Seven.

1. The Wanderers: Saved from the emptiness of the desert.
2. The Prisoners: Saved from the darkness of the dungeon.
3. The Fools: Saved from the sickness of sin.
4. The Sailors: Saved from the chaos of the storm.

What is the common thread?

It is not the merit of the people. The fools were sinful; the prisoners were rebellious. It is not their strength. The sailors were reeling; the wanderers were fainting.

The common thread is the Cry.

“Lord, help!”

And the common answer is Hesed—Unfailing Love.

God is the God who gathers. He gathers the lost, the bound, the sick, and the drowning. He brings them all to a place of safety—a city, a harbor, a home.

So today, as you walk your trek, ask yourself: Which of these four are you?

Are you wandering, looking for purpose? Are you bound by a habit or a consequence? Are you sick at heart because of foolish choices? Or are you in a storm where your wisdom has been swallowed up?

The solution is the same for all four. Cry out. The God of the gathering is listening. He has a Word that can heal, and He has a whisper that can calm the sea.

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 2779 of Wisdom-Trek. Thank you for joining me.

This is Guthrie Chamberlain, Your Guide to Wisdom.
Day 2779– The Prophet of the Most High – Luke 1:57-80

Putnam Church Message – 12/14/2025

Luke’s Account of the Good News – “The Prophet of the Most High”

 

Last week, we continued our year-long study of Luke’s Narrative of the Good News in a message titled: “The Day Mary Met Gabriel.” – Peace in the Unexpected.

This week is the third Sunday of Advent, which is Joy, as we continue to build anticipation of the coming Messiah. Today’s passage is the story of: “The Prophet of the Most High.” Joy to the World – Our Core verses for this week will be Luke 1:57-80, found on page 1589 of your Pew Bibles.

 The Birth of John the Baptist

⁵⁷ When it was time for Elizabeth to have her baby, she gave birth to a son. ⁵⁸ Her neighbors and relatives heard that the Lord had shown her great mercy, and they shared her joy.

⁵⁹ On the eighth day they came to circumcise the child, and they were going to name him after his father Zechariah, ⁶⁰ but his mother spoke up and said, “No! He is to be called John.”

⁶¹ They said to her, “There is no one among your relatives who has that name.”

⁶² Then they made signs to his father, to find out what he would like to name the child. ⁶³ He asked for a writing tablet, and to everyone’s astonishment he wrote, “His name is John.” ⁶⁴ Immediately his mouth was opened and his tongue set free, and he began to speak, praising God. ⁶⁵ All the neighbors were filled with awe, and throughout the hill country of Judea people were talking about all these things. ⁶⁶ Everyone who heard this wondered about it, asking, “What then is this child going to be?” For the Lord’s hand was with him.

Zechariah’s Song

⁶⁷ His father Zechariah was filled with the Holy Spirit and prophesied:

⁶⁸ “Praise be to the Lord, the God of Israel,
because he has come to his people and redeemed them.
⁶⁹ He has raised up a horn> of salvation for us
in the house of his servant David
⁷⁰ (as he said through his holy prophets of long ago),
⁷¹ salvation from our enemies
and from the hand of all who hate us—
⁷² to show mercy to our ancestors
and to remember his holy covenant,
⁷³     the oath he swore to our father Abraham:
⁷⁴ to rescue us from the hand of our enemies,
and to enable us to serve him without fear
⁷⁵     in holiness and righteousness before him all our days.

⁷⁶ And you, my child, will be called a prophet of the Most High;
for you will go on before the Lord to prepare the way for him,
⁷⁷ to give his people the knowledge of salvation
through the forgiveness of their sins,
⁷⁸ because of the tender mercy of our God,
by which the rising sun will come to us from heaven
⁷⁹ to shine on those living in darkness
and in the shadow of death,
to guide our feet into the path of peace.”

⁸⁰ And the child grew and became strong in spirit^[d]; and he lived in the wilderness until he appeared publicly to Israel.

OPENING PRAYER

Heavenly Father, as we gather on this third Sunday of Advent, we come with hearts eager to receive>Your joy—a joy not rooted in circumstances, not dependent on emotions, but flowing from Your faithfulness and Your unfailing promises. Open our hearts and minds as we revisit the story of John’s birth and Zachariah’s prophetic song. Help us see Your hand at work in seasons of waiting,> silence, discipline, and hope. Speak to us through Your Word and make us a joyful people whose lives bear witness to the coming of our Savior.
In Jesus’ name, Amen.

INTRODUCTION — “THE DARKNESS BEFORE THE DAWN”

It is often said that the night is darkest just before the dawn. Israel knew this feeling intimately. Centuries earlier, God had spoken through Malachi:

“Look, I am sending you the prophet Elijah before the great and dreadful day of the Lord arrives. — Mal. 4:5 (NLT)

And then… silence… Four centuries of it… Four hundred years with no prophet, no new Scripture, no voice from heaven.

Yet faithful Israelites clung desperately to this promise. They repeated it at family gatherings. They whispered it in the synagogue. They prayed it into their children.

“He will send Elijah… He will prepare the way… The Messiah is coming…”

But the world around them looked nothing like God’s kingdom. Under Herod the Great—paranoid, violent, corrupt—Israel endured oppression, fear, and injustice. Spiritually, politically, emotionally, they were living in a long night.

And then, as Luke tells us, “When it was time for Elizabeth’s baby to be born, she gave birth to a son. — Luke 1:57

• The dawn began with the cry of a newborn prophet.
• John’s birth broke heaven’s silence.
• His arrival pierced the darkness.
• His life would prepare the way for Jesus—the Light of the World.

This Advent, we look at this text, through the lens of JOY—because joy is the first fruit of God fulfilling His promises. Joy is the overflowing evidence that God has not forgotten His people. Joy is what rises when God steps into our impossible situations.

 

 

POINT 1 — JOY BREAKS THROUGH WHEN GOD’S PROMISES ARE FULFILLED

Luke 1:57–60

Picture the hill country of Judea. Stone homes clustered together. Families whose lives intertwine—everyone knows everyone’s business.

Elizabeth, far beyond typical childbearing age, has carried a miracle in her womb for nine months. Word has spread. Every neighbor has watched with curiosity. Some whispered with amazement; others likely wondered if the story Zachariah “wrote down on his tablet” was really true.

In these small Jewish villages, childbirth was not private. Women gathered. Midwives assisted. Family and neighbors filled the air with prayer and anticipation.

Then the cry came. A son!

The joy exploded. The Scripture says: “And when her neighbors and relatives heard that the Lord had been very merciful to her, everyone rejoiced with her.” — Luke 1:58

This wasn’t just Elizabeth’s joy. This was community joy.
Because when God fulfills a promise, joy always overflows onto others.

Historical & Cultural Background

In first-century Judaism:

• A barren woman was seen as having lost God’s favor.
• A child—especially a son—was considered a sign of divine blessing.
• Names were chosen to preserve family honor and legacy.

So, when Elizabeth delivered a son, and in her old age, it was seen not merely as a personal blessing… but as a divine reversal—God restoring dignity that had been lost.

And then came the naming ceremony on day eight—the day of circumcision, when a Jewish boy was formally brought into the covenant of Abraham.

Everyone assumed the baby would be named Zachariah, after his father. But Elizabeth said, “No, his name is John.” (1:60)

It shocked them. Why?
Because:

• Names carried identity.
• Names carried destiny.
• Names tied a child to the story of their people.

A name outside the family line? Something unusual was happening.

And then Zachariah, still unable to speak, wrote: “His name is John.”

Instantly, Zechariah could speak again, and he began praising God. (1:64)

Illustration — “The Joy That Breaks a Long Silence”

Have you ever waited for a phone call that never seemed to come? /Perhaps a doctor’s report. /News about the birth of a grandchild. /A job offer. /A message from a family member who has grown distant.

Silence can be heavy. / Silence can be frightening. /Silence can drain the joy out of your soul.

But when the waiting is finally broken…when the message comes…when hope is realized…joy erupts.

Elizabeth and Zachariah had lived in silence—one personal, the other divinely imposed. Israel had lived in silence for 400 years. And suddenly—God broke both silences with one cry of a baby.

Object Lesson — “A Bell After a Long Quiet” (Handbell)

“There are seasons in our lives when God seems silent. When we pray… and wait… and nothing seems to happen. But when God fulfills a promise, even the smallest moment can ring with joy—just like this bell.”

Then ring it. – Let the single note represent the breakthrough.

Explain: “Elizabeth’s home had been quiet for years. But when John was born, God rang the bell of joy. And everyone around her heard it.”

Summary Narrative — Main Point 1

Joy breaks through when God fulfills His promises.

The birth of John the Baptist teaches us:

• God has perfect timing.
• God does not forget His people.
• God turns silence into song.
• God turns longing into laughter.

 

When God moves—even in small ways—His joy spills out into our lives and into the lives of those around us.

POINT 2 — JOY RETURNS WHEN OBEDIENCE IS RESTORED Luke 1:61–66

As the community gathered on the eighth day, they fully expected the boy to be named after his father. In their minds, this was obvious.

Honoring family lineage was a deeply embedded tradition:

• The father’s name was preserved.
• The family story continued.
• The tribe’s identity remained strong.

But Elizabeth said firmly, “No! His name is John.”

The people protested: “What?” they exclaimed. “There is no one in all your family by that name.”  Luke 1:61

To name a child outside tradition was highly unusual—almost unthinkable.

So, they turned to Zachariah to overrule her. But Zachariah, still deaf and mute, asked for a writing tablet and wrote: “His name is John.”

• Not “will be.”
• Not “should be.”
• Not “we plan to name him…”
• But IS—because in the mind of a man transformed by God’s discipline, obedience was now his only response.

In that moment of obedience, Luke tells us:

“Instantly Zachariah could speak again, and he began praising God.” — Luke 1:64

 

Theological Insight

Why did God tie Zachariah’s restored speech to the naming of the child? Because God’s discipline was never punishment—it was correction. Zachariah’s original disbelief had robbed him of his voice. Now, faith, expressed through obedience, restored it.

There is a powerful spiritual truth here: Joy follows obedience.

Obedience doesn’t earn God’s favor. Obedience positions our hearts to receive it.

Israel had been disobedient for generations. Their silence—no prophet, no message from God—reflected that. But now, with this act of obedience in naming the child according to God’s command, joy was restored. The silence was broken. Heaven was speaking again.

Historical & Cultural Background

In Jewish culture:

• A father’s voice carried authority.
• Spoken blessings were considered legally binding.
• Discipline was intended to restore honor and relationship.

So, when Zachariah spoke again, his very first words were: Praise. Worship. Joy.

This cultural expectation reinforces a spiritual truth: When God restores us,
when He lifts us from the consequences of our doubt or disobedience,
the only fitting response is JOYFUL PRAISE.

 

Illustration — “When the Lights Come Back On”

Imagine a major power outage in winter. Houses go dark. Heaters shut down. Refrigerators stop humming. Families sit together under blankets, waiting in cold silence.

Then—after hours, maybe days—the electricity flickers, buzzes, and comes back on.

 

What happens?

• Cheers
• Laughter
• Relief
• JOY

The simple return of power brings life back to the home. This is what happened to Zachariah.  His “power” had been cut. His voice had been darkened. For nine months, he lived in quietness, contemplating God’s message.

But when obedience was restored, the lights came back on. He spoke. He praised. He rejoiced.

Summary Narrative — Main Point 2

Joy does not merely happen. Joy grows where obedience takes root.

Zachariah teaches us:

• Obedience restores what doubt has broken.
• God’s discipline is meant to bring joy, not punishment.
• Praise is the natural overflow of restored fellowship.

When we walk in obedience, joy springs back to life, even after long seasons of silence.

POINT 3 — JOY OVERFLOWS WHEN GOD’S PROMISES ARE FULFILLED

Luke 1:67–75

Now that Zachariah’s voice is restored, Luke tells us: “Then his father, Zachariah, was filled with the Holy Spirit and gave this prophecy…” — Luke 1:67

This means the first words he spoke after nine months of silence were not complaints, explanations, or apologies. They weren’t even words of relief. They were prophetic praise. Not small praise. Not polite praise. Not quiet praise.

A full, overflowing, Spirit-inspired praise erupting from deep inside a man who had tasted the discipline of God and now was tasting His faithfulness. Zachariah’s joy is not shallow—it is Scripture-saturated, covenant-rooted joy. Let’s walk through the elements of his prophetic psalm known as the Benedictus.

1. Joy rooted in redemption (vv. 68–69)

“Praise the Lord, the God of Israel, because he has visited and redeemed his people.” — Luke 1:68

In the ancient world, “visited” meant more than stopping by. It meant “intervening powerfully to help.”

For 400 years, they thought God had not “visited.” Now, He was breaking through. Zachariah sees John’s birth not just as a family blessing but as a national and spiritual one:

• Redemption is beginning.
• God’s silence is ending.
• The Messiah is near.

 

This is joy beyond circumstances.

2. Joy rooted in covenant promises (vv. 70–73)

Zachariah points backward:

• To Abraham
• To David
• To the prophets
• To God’s covenant mercy

 

Why? Because joy increases when we remember we are part of God’s story.

Ancient Israel understood covenant joy:

• God had promised a Redeemer.
• God had promised deliverance.
• God had promised salvation.

Now, standing in his own home, holding his long-awaited son, Zachariah realizes: “God is doing what He said He would do!” His joy is anchored not in emotions
but in God’s unshakeable faithfulness.

3. Joy rooted in deliverance from fear (v. 74)

Zachariah proclaims: “We have been rescued from our enemies so we can serve God without fear…” — Luke 1:74

For centuries, Israel lived under fear:

• Fear of Rome
• Fear of corrupt leaders
• Fear of losing their identity
• Fear that God might never restore them.

 

But now, joy replaces fear. In Scripture, the opposite of fear is not courage—
the opposite of fear is joyful trust.

4. Joy rooted in restored purpose (v. 75)

“…in holiness and righteousness for as long as we live.” — Luke 1:75

Zachariah’s joy expands beyond his own life: Now that the Messiah’s coming is at hand, God’s people can return to their true identity and calling. Joy comes when we rediscover God’s purpose for us.

Ancient & Cultural Insight — “Joy in Covenant Memory”

Jewish worship was rooted in remembering:

• God’s faithfulness to Abraham
• God’s deliverance from Egypt
• God’s covenant with David

 

Joy was not emotional hype; it was deep, settled confidence in a God who keeps His word. In the first century, Jews recited daily prayers that rehearsed the mighty acts of God. This wasn’t tradition—it was fuel for hope. In the same way, Zachariah bursts with joy because he sees: The God of history is now acting in the present.

Summary Narrative — Main Point 3

Joy erupts when we recognize that God keeps His promises.

Zachariah’s prophetic song teaches us:

• Joy flows from redemption
• Joy strengthens when we remember God’s faithfulness.
• Joy replaces fear with trust.
• Joy restores our sense of purpose.

 

Where God’s promises are fulfilled, joy always rises.

POINT 4 — JOY MULTIPLIES WHEN GOD’S PURPOSE IS REVEALED IN US

Luke 1:76–80

 

After praising God for redemption, covenant faithfulness, and the coming Messiah, Zachariah turns his attention to the tiny infant in his arms.

Imagine the scene:

• An elderly father.
• Holding the child, he thought he would never have.
• Speaking for the first time in nine silent months
• Filled with the Holy Spirit
• Prophesying over his son

 

Every parent wonders about their child’s future, but Zachariah knows his son’s destiny: “And you, my little son, will be called the prophet of the Most High,
because you will prepare the way for the Lord.” — Luke 1:76 (NLT)

These are not sentimental words. These are divinely inspired words. John’s purpose is not generic. He is not merely “important.” He is not simply “special.”
He is uniquely called, Consecrated, Commissioned, and Empowered.

He will prepare the people for the arrival of the Messiah.

Cultural & Historical Background — “The Role of a Forerunner”

In the ancient Near East, before a king traveled:

• Roads were repaired.
• Obstacles removed.
• Crooked paths straightened.
• Debris cleared.

A herald went ahead proclaiming: “Prepare the way! The king is coming!”/ Isaiah 40:3 had predicted exactly this. Jews knew the prophecy. They recited it in synagogue. They believed the forerunner would come before the Messiah.

Zachariah realizes:

• The forerunner is here.
• The preparation has begun.
• The Messiah is next.

 

Joy floods him because God is using his son to prepare the world for salvation.

A Father’s Joy in God’s Purpose

Listen to the joy in Zachariah’s words: “You will tell His people how to find salvation through forgiveness of their sins.” — Luke 1:77

This is not the joy of accomplishment. This is the joy of calling. Why? Because joy is deepest when we discover the purpose for which God created us.

John was created not to be popular, not to be influential, not to be powerful,
but to be faithful in pointing people to Christ. And that is our purpose, too.
It is what fills the heart with joy.

 

 

John’s Early Years — “Growing Strong in the Wilderness”

Luke concludes the section with a brief but powerful summary: “John grew up and became strong in spirit. And he lived in the wilderness until he began his public ministry to Israel” — Luke 1:80

Why the wilderness?

• It was a place of spiritual formation.
• A place of separation
• A place of pruning and preparation
• A place where God often shaped prophets

 

Moses met God in the wilderness. Israel was formed as a nation in the wilderness.
Elijah heard God’s whisper in the wilderness. John grows up away from the noise, the corruption, the politics, the crowds. His joy comes from preparation, not popularity.

Ancient Story Parallel — “The Apprentice Rabbi”

In the first century, young men longed to follow a rabbi. If chosen to be a disciple, they felt overwhelming joy and honor. A rabbi might say: “Come, follow me. I will teach you, and you will proclaim my message.”

John, however, is called not by a rabbi, but by God Himself:

• Not to imitate another man
• Not to repeat traditional teaching
• But to prepare the nation for the Messiah

 

This calling carries immeasurable joy because it connects directly to God’s redemptive plan.

Modern Analogy — “A Surgeon Preparing for the Operating Room”

Before a surgeon operates:

• They scrub in
• Wear sterile garments
• Prepare the tools
• Create the environment for healing

 

John is spiritually “scrubbing in” to prepare people’s hearts for Christ. Joy comes
not from being the healer but from preparing the environment for Jesus to heal.

Object Lesson — “The Road Crew Sign”

Hold up a small “ROAD WORK AHEAD” sign (or print one).

Say: “This sign means something important is coming. Someone is preparing the road so people can reach their destination safely.”

Then connect it:  “John the Baptist was God’s road crew. His ministry was spiritual roadwork. His calling gave him joy because he cleared the obstacles that kept people from meeting Jesus.”  Place the sign down.

“We find joy when we accept our role in preparing the way for Christ in the lives of others.”

Summary Narrative — Main Point 4

Zachariah rejoiced when he realized God’s purpose for his son.

From this we learn:

• Joy deepens when God reveals His purpose.
• Joy grows as we embrace our calling.
• Joy strengthens in seasons of preparation.
• Joy multiplies when our life points others to Christ.

 

This is joy not of circumstance, but of divine calling.

PART 5 — APPLICATIONS & TAKEAWAYS THREE APPLICATION TRUTHS FOR ADVENT JOY

After witnessing the birth of John, the restored voice of Zachariah, and the prophetic celebration of God’s faithfulness, Luke leads us to three powerful Advent applications.

APPLICATION 1 — JOY GROWS WHEN WE CLING TO GOD’S PROMISES

Tied to Luke 1:57; Malachi 4:5–6; 2 Corinthians 1:20

Waiting is one of the hardest spiritual disciplines.

Israel waited 400 years between Malachi and Luke. Zachariah waited nine months in silence. Elizabeth waited decades for a child. John would wait years in the wilderness before beginning his ministry.

God’s people were waiting, longing, aching for hope. Yet what sustained them?

The promises of God.

Zachariah’s first words after silence were essentially: “God did exactly what He said He would do.”

Paul echoes this truth centuries later:

“For all of God’s promises have been fulfilled in Christ with a resounding YES!”
— 2 Corinthians 1:20

Ancient Analogy — “The Scroll That Sustained Hope”

Jewish families often kept scrolls or portions of Scripture in their homes.
Malachi’s final promise—that Elijah would come—was read countless times.
In times of fear or oppression, families whispered: “Hold on… God has spoken. He will not forget.” Those promises were the anchor of their joy.

Object Lesson — “The Promise Candle”

Hold up a candle. Say: “This candle represents every promise of God. It may feel small. It may flicker. It may seem fragile. But even in darkness, it burns.”

Light the candle. “As long as God’s promise stands—and it always stands—
joy has a flame that cannot be extinguished.”

Summary Narrative — Application 1

Joy deepens when we:

• Cling to God’s promises during dark or silent seasons.
• Remember that waiting is not wasted.
• Rehearse God’s faithfulness in our past.
• Trust that His timing is perfect.

 

Joy grows when we grip the promises that God never breaks.

APPLICATION 2 — JOY RETURNS WHEN GOD RESTORES WHAT DOUBT HAS BROKEN Tied to Luke 1:59–64; Psalm 51:12; Isaiah 61:7

Zachariah’s doubt cost him his voice.
And doubt often silences us too:

• It silences joy.
• It silences confidence.
• It silences witness.
• It silences worship.

 

But when Zachariah obeyed God by naming the child John, his tongue was loosed. Obedience restored what doubt had broken. His first words were praise. Many believers think: “I have blown it too badly.” “I doubted too long.” “God won’t use me now.” But Advent announces the opposite: When God restores, joy returns.
And what was broken begins to sing again.

David prayed: “Restore to me the joy of your salvation.” — Psalm 51:12

Isaiah promised: “Instead of shame and dishonor, you will enjoy a double share of honor.” — Isaiah 61:7

God delights in restoring joy.

Summary Narrative — Application 2

Joy returns when:

• God restores what doubt has damaged.
• He replaces silence with praise.
• He heals shame with honor.
• We rediscover our voice in worship and witness.

 

Your joy can be restored—and stronger than before.

APPLICATION 3 — JOY MULTIPLIES WHEN WE WALK IN GOD’S CALLING Tied to Luke 1:76–80; Ephesians 2:10; John 15:11

John the Baptist grew up with a clear calling:

• Prepare the way for the Messiah.
• Announce forgiveness.
• Lead people to repentance.
• Shine the light in dark places.

 

This calling gave him joy, not despair. Many Christians today struggle with purpose: “What does God want from me?” “What is my role?” “How can I make a difference?”

Joy blooms when calling becomes clear, because God designed us to find joy in serving Him.  Paul writes: “For we are God’s masterpiece… created to do good works He prepared in advance for us.” — Ephesians 2:10

Jesus Himself said: “I have told you these things so that My joy may be in you
and that your joy may be complete.” — John 15:11

Joy is most complete when we do what we were created to do.

Ancient Analogy — “The Trumpet Caller Before the King”

In ancient Israel, a herald with a silver trumpet went ahead of the king. His job was simple: Announce the king’s coming, Clear the way, Call the people to prepare.  He was not the king, but he had the joy of announcing Him. That was John’s joy. And that is ours too.

Summary Narrative — Application 3

Joy multiplies when:

• We embrace God’s calling.
• We shine Christ’s light.
• We prepare others to meet Him.
• We walk in the purpose He designed for us.

 

Joy is not only what we receive; it is what we release in our calling.

CLOSING SUMMARY — A JOY THAT BREAKS THE SILENCE

The story of John’s birth in Luke 1:57–80 is not merely a historical account—
it is a testimony of joy breaking through silence, darkness, and delay.

Across these passages, we see four powerful truths:

1. Joy Arrives When God Breaks Long Silences
2. Joy Returns When Obedience Is Restored
3. Joy Overflows When God Fulfills His Promises
4. Joy Multiplies When God Reveals His Purpose in Us

Advent Joy for Today

As we light the Third Candle of Advent—The Candle of Joy,
we remember:

• Joy does not depend on circumstances.
• Joy can break long seasons of silence.
• Joy is restored when God restores us.
• Joy grows as we walk in our calling.
• Joy multiplies when we point others to Jesus.

This is the joy Zachariah sang about, the joy John proclaimed,
and the joy Jesus brought to the world.

This is Advent Joy. Joy that breaks the silence. Joy that restores the past.
Joy that looks toward the Light of the World.

CLOSING PRAYER

Heavenly Father, we thank You for the joy that only You can bring— a joy that rises even out of seasons of silence, doubt, and waiting. Thank You for the story of Zachariah, Elizabeth, and John, for showing us that your promises never fade
and your faithfulness never fails. Lord, restore joy where it has been dimmed.
Renew joy where it has been lost. Strengthen joy where it has grown weary.
And deepen joy as we walk in the calling You have given us. As we celebrate this Third Sunday of Advent, fill us with the joy of the coming King— the joy of salvation, the joy of redemption, the joy of purpose, the joy of Emmanuel—God with us. May this week be marked not by the noise of the world but by the song of joy in our hearts. May we carry the light of Christ wherever we go, and may our lives prepare the way for others to encounter Your love. We ask all this in the glorious name of Jesus, the Joy of every longing heart. Amen.

Next week is the fourth Sunday of Advent, which is the Sunday of Love. We will continue to prepare our hearts for the coming Messiah. Our message will be “Nativity Revisited.”  It will cover the scriptures of Luke 2:1-20.

Welcome to Day 2778 of Wisdom-Trek. Thank you for joining me.

This is Guthrie Chamberlain, Your Guide to Wisdom.

Day 2778 – Wisdom Nuggets – Psalm 107:1-16 – Daily Wisdom

Wisdom-Trek Podcast Script – Day 2778

Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day two thousand seven hundred seventy-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 Great Gathering – From the Wasteland to the Broken Gates.  

Today, we cross a major threshold in our expedition through the Psalms. We are stepping into Book Five of the Psalter, the final collection of these ancient songs.

We begin this new leg of the journey with Psalm One Hundred Seven, covering the first two stanzas, verses one through sixteen, in the New Living Translation.

To understand the power of this moment, we must remember where we left off. In our previous trek, we stood at the end of Psalm One Hundred Six, which was the conclusion of Book Four. That psalm ended with a desperate, heartbreaking prayer from the exile: “Save us, O Lord our God! Gather us back from among the nations.”

It was a cry from the diaspora, a plea from a people scattered to the four winds because of their rebellion. They were asking God to reverse the judgment of the exile.

Psalm One Hundred Seven is the thunderous answer to that prayer.

If Psalm One Hundred Six ended with a plea to be gathered, Psalm One Hundred Seven begins with the celebration of the gathered. The tone shifts from petition to proclamation. It is a panoramic view of God’s Redemption. It describes specific scenarios of human desperation—being lost in the desert, locked in a dungeon, sick unto death, or tossed in a storm—and shows how Yahweh intervenes to rescue.

It is a psalm that celebrates the Hesed—the Unfailing Love—of God, which pursues us into the wildest wastelands and the darkest prisons.

So, let us join the procession of the redeemed and listen to their stories.

The first segment is: The Prologue: The Song of the Redeemed.

Psalm One Hundred Seven: verses one through three.

Give thanks to the Lord, for he is good! His faithful love endures forever.  Has the Lord redeemed you? Then speak out! Tell others he has redeemed you from your enemies.  For he has gathered the exiles from many lands, from east and west, from north and south.

The psalm opens with the classic liturgical call to worship, identifying the core motivation for all praise: God is Good, and His Faithful Love (Hesed) is eternal.

But then, the psalmist turns to the congregation and issues a challenge: “Has the Lord redeemed you? Then speak out!”

The Hebrew word for “Redeemed” is Geulim. It comes from the word Ga’al, which refers to the Kinsman-Redeemer. This was the nearest male relative who had the legal responsibility to buy back a family member who had been sold into slavery or to buy back family land that had been lost.

By calling God the Redeemer, the psalmist is saying that Yahweh has acted as Israel’s next-of-kin. When they sold themselves into the slavery of sin and exile, He paid the price to buy them back. He didn’t do it because they were worthy; He did it because they were family.

And the proof of this redemption is the Gathering: “For he has gathered the exiles from many lands, from east and west, from north and south.”

This is the direct fulfillment of the prayer in Psalm One Hundred Six, verse forty-seven. The word used here for “gathered” (qabats) is the standard term for the reversal of the exile.

Interestingly, the Hebrew text says he gathered them from the “North” and from the “Sea” (Yam). The NLT translates “Sea” as “South” to make geographical sense (since the Mediterranean Sea is West), but the ambiguity is poetic. It implies gathering them from the chaos waters, from the ends of the earth.

This sets the stage. The “Redeemed” are now gathered in Jerusalem, and the psalmist invites them to come forward, group by group, to tell their testimony. We are about to hear four distinct testimonies of salvation. Today, we will hear the first two: The Wanderers and The Prisoners.

 

The Second Segment is: Testimony One: The Wanderers in the Wasteland.

Psalm One Hundred Seven: verses four through nine.

Some wandered in the wilderness, lost and homeless.  Hungry and thirsty, they nearly died.  “Lord, help!” they cried in their trouble, and he rescued them from their distress.  He led them straight to safety, to a city where they could live.  Let them praise the Lord for his great love and for the wonderful things he has done for them.  For he satisfies the thirsty and fills the hungry with good things.

The first group steps forward. These are the Wanderers.

“Some wandered in the wilderness, lost and homeless.”

The setting is the “wilderness” (midbar) and the “wasteland” (yeshimon). In the Ancient Israelite worldview, the wilderness was not just a place of camping; it was the realm of chaos. It was the “non-city.” The city represented order, safety, and provision. The wilderness represented danger, exposure, and demons (the “howling waste” of Deuteronomy Thirty-two).

These people were physically and spiritually disoriented. They found “no way to a city of habitation.” They were off the map.

Their condition was critical: “Hungry and thirsty, they nearly died.” (Literally, “their soul fainted within them”).

They had reached the end of their resources. The desert gives nothing; it only takes. They were facing the slow, agonizing death of exposure and starvation.

Then comes the pivot point, which will be repeated in every stanza of this psalm: “‘Lord, help!’ they cried in their trouble…”

They didn’t have a sacrifice to offer. They didn’t have a temple to go to. All they had was a scream. But that was enough.

“…and he rescued them from their distress. He led them straight to safety, to a city where they could live.”

God provides two things: Direction and Destination.   He led them by a “straight way.” When you are lost in the desert, you walk in circles. God straightened their path. And He brought them to a “city of habitation.” He didn’t just give them a tent; He gave them a permanent home. He restored them to community and order.

Therefore, the refrain rings out: “Let them praise the Lord for his great love and for the wonderful things he has done for them.”

“Let them give thanks to Yahweh for His Hesed.” The wanderers know, better than anyone, that God satisfies.

“For he satisfies the thirsty and fills the hungry with good things.”

This mirrors the language of Psalm One Hundred Three, where God “fills my life with good things.” The one who has tasted the dust of the desert knows the true value of the bread of heaven.

This testimony speaks to all of us who have felt spiritually homeless—wandering through life without purpose, hungry for meaning, and unable to find our place. God is the Guide who leads us to the City.

The Third Segment is: Testimony Two: The Prisoners in Darkness.

Psalm One Hundred Seven: verses ten through sixteen.

Some sat in darkness and deepest gloom, imprisoned in iron chains of misery.  They rebelled against the words of God, scorning the counsel of the Most High.  That is why he broke them with hard labor; they fell, and no one was there to help them.  “Lord, help!” they cried in their trouble, and he saved them from their distress.  He led them from the darkness and deepest gloom; he snapped their chains.  Let them praise the Lord for his great love and for the wonderful things he has done for them.  For he broke down their prison gates of bronze; he cut apart their bars of iron.

The second group steps forward. If the first group was suffering from lostness, this group is suffering from bondage.

“Some sat in darkness and deepest gloom, imprisoned in iron chains of misery.”

The phrase “deepest gloom” is the Hebrew word tsalmavet—often translated as “the shadow of death.” This isn’t just a dim room; it is the darkness of the grave. They are bound in “affliction and iron.”

But unlike the wanderers, whose problem was geographical, the prisoners’ problem is explicitly moral. The psalmist tells us exactly why they are in jail:

“They rebelled against the words of God, scorning the counsel of the Most High.”

This is significant language in the Divine Council worldview.   They rebelled against the “words of El” (God) and spurned the “counsel” (etsah) of Elyon (the Most High).

The “Counsel of the Most High” refers to the decrees that issue from God’s throne. This isn’t just ignoring good advice; it is high treason against the Cosmic King. It echoes the rebellion of the nations and the stubbornness of Israel we saw in Psalm One Hundred Six.

Because of this rebellion, God enacted discipline: “That is why he broke them with hard labor; they fell, and no one was there to help them.”

God humbled their hearts. He let them experience the consequences of their autonomy. If they didn’t want to serve God, they would serve hard labor. They stumbled, and in their isolation, they realized there was “no helper.”

But even here, in the prison of their own making, the pivot point remains:

“‘Lord, help!’ they cried in their trouble, and he saved them from their distress.”

This highlights the incredible reach of God’s grace. He doesn’t say, “You rebelled, so you stay there.” The moment the rebel cries out, the Rebel becomes the Rescued.

“He led them from the darkness and deepest gloom; he snapped their chains.”

God descends into the shadow of death to perform a jailbreak.

And look at the violence of the rescue: “For he broke down their prison gates of bronze; he cut apart their bars of iron.”

This imagery recalls the ancient practice of conquering cities. Victorious kings would shatter the bronze gates of the enemy fortress.

But here, God is shattering the gates that held His own people captive. Whether these were literal prisons in Babylon or the spiritual chains of sin and addiction, the power of Yahweh is greater than the metallurgy of the enemy. There is no gate of bronze that can stand against the Kinsman-Redeemer when He comes to claim His family.

Therefore, the refrain rings out again: “Let them praise the Lord for his great love and for the wonderful things he has done for them.”

The prisoners have a unique song. It is the song of those who know they deserved the iron collar (as we saw with Joseph in Psalm 105), but received liberty instead.

Psalm One Hundred Seven, verses one through sixteen, presents us with two powerful metaphors for the human condition.

Some of us are Wanderers. We aren’t necessarily rebelling; we are just lost. We are trying to find satisfaction in a dry wilderness that cannot provide it. We need God to show us the way to the City.

Some of us are Prisoners. We are in the dark because of our own choices. We fought against the “counsel of the Most High,” and now we are sitting in the chains of consequence. We need God to break the gates.

The good news of this psalm is that the Unfailing Love of God covers both territories. Whether you are lost in the desert or locked in the dark, the cry “Lord, help!” reaches His ears.

So today, if you are hungry, cry out to the Provider. If you are bound, cry out to the Breaker of Chains. And when He answers—and He will—do not stay silent. “Has the Lord redeemed you? Then speak out!”

Join us tomorrow as we hear the testimonies of the Sick and the Storm-Tossed.

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 2777 of Wisdom-Trek. Thank you for joining me.

This is Guthrie Chamberlain, Your Guide to Wisdom.

Day 2777 – Wisdom Nuggets – Psalm 106:34-48 – Daily Wisdom

Wisdom-Trek Podcast Script – Day 2777

Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day two thousand seven hundred seventy-seven 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 Horror of Accommodation – When the Salt Loses Its Savor.

Today, we reach the solemn conclusion of our journey through Psalm One Hundred Six. We are trekking through the final section, verses thirty-four through forty-eight, in the New Living Translation.

This marks not only the end of this specific psalm but also the conclusion of Book Four of the Psalter.

In our previous trek, we walked through the “Cycle of Amnesia” in the wilderness. We watched a generation that had been liberated by the mighty hand of God crumble into grumbling, envy, and idolatry. We saw them trade their glorious God for a grass-eating bull at Sinai. We saw them yoke themselves to the dead spirits at Baal-Peor. It was a tragic catalog of missed opportunities and hardened hearts.

But as we turn to verse thirty-four, the scene shifts. The wilderness wanderings are over. Joshua has led the people across the Jordan. The walls of Jericho have fallen. The people are now living in the Promised Land—the “pleasant land” they once despised.

You might think, “Finally! They made it! Now they will surely be faithful.”

Tragically, the change of geography did not create a change of heart.

In this final section, we witness the slow, agonizing slide from Conquest to Compromise, and finally to Captivity. We will see what happens when the people of God stop fighting the culture and start becoming the culture. We will encounter the darkest verse in Israel’s history—the sacrifice of children to demons—and we will see how the land itself vomited them out.

But, true to the character of Yahweh, we will also see that even in the darkest pit of exile, the ladder of Covenant Love still reaches down.

So, let us brace ourselves for the hard truth of history, and the healing balm of God’s mercy.

The first segment is: The Failure of Assimilation: Mingling with the Darkness.

Psalm One Hundred Six: verses thirty-four through thirty-nine.

Israel failed to destroy the nations in the land, as the Lord had commanded them.  Instead, they mingled among the pagans and adopted their evil customs.  They worshiped their idols, which became a snare to them.  They even sacrificed their sons and their daughters to the demons.  They shed innocent blood, the blood of their sons and daughters. By sacrificing them to the idols of Canaan, they polluted the land with murder.  They defiled themselves by their evil deeds, and their love of idols was adultery in the Lord’s sight.

The psalmist begins by pinpointing the root of the disaster: Incomplete Obedience.

“Israel failed to destroy the nations in the land, as the Lord had commanded them.”

This refers to the command in Deuteronomy Chapter Seven. God ordered the removal of the Canaanite nations not because of ethnic hatred, but because of spiritual contamination. The Canaanites were deeply entrenched in the worship of the rebel gods of the Divine Council worldview. Their culture was built on depravity. God knew that if they remained, Israel would catch their spiritual disease.

And that is exactly what happened.

“Instead, they mingled among the pagans and adopted their evil customs.”

The Hebrew word for “mingled” suggests braiding or interweaving. They didn’t just live next door; they became culturally intertwined. They started to think like Canaanites. They started to look like Canaanites.

“They worshiped their idols, which became a snare to them.”

A snare is a trap. It looks enticing—perhaps a promise of better crops or fertility—but once you step in, the steel jaws snap shut.

And now, we descend into the absolute nadir of the Old Testament. The trap snaps shut, and the price is paid in blood:

“They even sacrificed their sons and their daughters to the demons.”

We must pause here to understand the gravity of this. The NLT translates the Hebrew word shedim as “demons.” In the Ancient Near Eastern context, and specifically in the Divine Council worldview, shedim were territorial spirits—lesser divine beings that demanded blood. These were the entities behind the idols of Canaan, like Molech.

Israel, the people chosen to be the light of the world, began taking the “seed of Abraham”—the children of the promise—and burning them alive as offerings to the forces of darkness.

This is the ultimate reversal of the Abrahamic Covenant. God asked Abraham to spare Isaac; the demons asked Israel to slaughter their children.

“They shed innocent blood… By sacrificing them to the idols of Canaan, they polluted the land with murder.”

This concept of “polluting the land” (chaneph) is vital. In the Torah (Numbers Thirty-five), the shedding of innocent blood creates a physical and spiritual toxicity in the geography itself. The land becomes “profaned.” It becomes sick. When the land is filled with innocent blood, it can no longer sustain the people living on it. It eventually vomits them out.

“They defiled themselves by their evil deeds, and their love of idols was adultery in the Lord’s sight.”

The spiritual verdict is Adultery (literally, “whoring”). Israel was married to Yahweh by covenant. By engaging in these rituals with the shedim, they were cheating on their Husband with His cosmic enemies.

The second segment is: The Cycle of Judges: Rebellion, Ruin, and Rescue.

Psalm One Hundred Six: verses forty through forty-three.

That is why the Lord’s anger burned against his people, and he abhorred his own special possession.  He handed them over to pagan nations, and those who hated them ruled over them.  Their enemies crushed them and brought them under their absolute power.  Again and again he rescued them, but they chose to rebel against him, and they were finally destroyed by their sin.

Because of this horrific betrayal, God acted.

“That is why the Lord’s anger burned against his people, and he abhorred his own special possession.”

The word “abhorred” implies deep revulsion. God looked at His “special possession” (His nachalah—inheritance) and saw it covered in the blood of children and the filth of demons. He couldn’t stand the sight of it.

So, He enacted the curses of the Covenant: “He handed them over to pagan nations, and those who hated them ruled over them.”

If Israel wanted to act like the nations, God let them be ruled by the nations. If they wanted to serve the gods of the Philistines or the Moabites, they would serve the armies of the Philistines and Moabites. He gave them exactly what they chose.

This section summarizes the Book of Judges. It was a washing machine cycle of history:

1. Sin: They rebelled.
2. Servitude: God handed them over.
3. Supplication: They cried out.
4. Salvation: God raised a Judge to save them.

“Again and again he rescued them…”

This highlights the incredible patience of Yahweh. He didn’t just save them once; He saved them repeatedly. Gideon, Samson, Jephthah, Deborah—these were all rescue missions launched by a God who refused to quit on His people.

“…but they chose to rebel against him, and they were finally destroyed by their sin.”

Literally, “They sank low in their iniquity.” The rescue was always temporary because the repentance was shallow. Eventually, the weight of their sin became too heavy to lift, and the bottom fell out.

The third segment is: The Covenant Memory: Relenting in Exile.

Psalm One Hundred Six: verses forty-four through forty-six.

Even so, he pitied them in their distress and listened to their cries.  He remembered his covenant with them and relented because of his unfailing love.  He even caused their captors to treat them with kindness.

Here we find those two beautiful words again: “Even so…”

After the child sacrifice, after the spiritual adultery, after centuries of spitting in His face—when the final judgment came and they were dragged off into Exile (Babylon)—God still looked at them.

“Even so, he pitied them in their distress and listened to their cries.”

Why? What could possibly motivate God to look at such a rebellious people again?

“He remembered his covenant with them and relented because of his unfailing love.”

It all comes back to the Covenant (Berit) and the Unfailing Love (Hesed). God is bound by His own character. He promised Abraham an everlasting line. He cannot break His word, even when His people break theirs.

The word “relented” (nacham) implies a deep emotional sigh of compassion. He looked at their suffering in Babylon, and His heart turned.

And practically, how did this mercy look? “He even caused their captors to treat them with kindness.”

This is the story of Daniel, Esther, Ezra, and Nehemiah. God moved the hearts of the pagan kings—Nebuchadnezzar, Cyrus, Artaxerxes—to show favor to the exiles. Even in the land of their punishment, God was working behind the scenes to preserve a remnant.

The fourth segment is: The Final Prayer: Gather Us Home.

Psalm One Hundred Six: verse forty-seven.

Save us, O Lord our God! Gather us back from among the nations, so we can thank your holy name and rejoice and praise you.

This verse confirms the context of the psalm. It is a prayer from the Exile. The people are scattered. They are living “among the nations” (goyim).

“Save us… Gather us back…”

This is the ultimate cry of the Old Testament. It is the hope that the God who scattered them in judgment will gather them in mercy.

And notice the purpose of the gathering: “…so we can thank your holy name and rejoice and praise you.”

They want to come home not just to be comfortable, but to be worshippers again. They have learned, through the bitterness of Babylon, that the only thing worth living for is the praise of Yahweh. The “Golden Calves” and the “Demons of Canaan” offered them nothing but death. Now, they just want to be back in the presence of the Holy Name.

The fifth segment is: The Doxology of Book Four: The Amen of Eternity.

Psalm One Hundred Six: verse forty-eight.

Praise the Lord, the God of Israel, who lives from everlasting to everlasting! Let all the people say, “Amen!” Praise the Lord!

We arrive now at the grand finale. This verse is the Doxology that closes Book Four of the Psalms (Psalms Ninety through One Hundred Six).

“Praise the Lord, the God of Israel…”

“Blessed be Yahweh, the Elohim of Israel.” Despite the tragic history we just read—a history of failure, blood, and exile—He is still the God of Israel. He has not abandoned the title.

“…who lives from everlasting to everlasting!”

This connects back to Psalm Ninety (the beginning of Book Four), which declared God as the one who is “from everlasting to everlasting.” The generations of men rise and fall like grass. Nations rise and fall like the tide. But Yahweh remains. His timeline is infinite. He outlasts our rebellion. He outlasts our exile.

“Let all the people say, ‘Amen!'”

Amen means “It is true” or “So be it.” It is the community’s signature on the truth of God’s character.

“Praise the Lord!” (Hallelujah!)

Psalm One Hundred Six is a hard mirror to look into.

It forces us to confront the uncomfortable truth about human nature. We are not naturally faithful. Given enough time and comfort, we will mingle with the darkness. We will adopt the customs of the culture around us. We might not sacrifice children to Molech on a stone altar, but we sacrifice our children to the idols of success, popularity, and secularism. We pollute our own lives with compromise.

But this psalm does not end in despair. It ends with “Amen.”

It ends with the assurance that God’s memory is better than ours. We forget His works; He remembers His covenant. We turn away; He relents.

The message of Book Four of the Psalms is this: When the Kingdom of Israel fails, the King of the Universe reigns. Even when the throne of David sits empty in the dust of the exile, the throne of Yahweh is established in the heavens. And because He reigns “from everlasting to everlasting,” there is always hope for a return from exile.

So today, if you feel like you are in a “far country”—if you feel scattered or compromised—pray the prayer of verse forty-seven: “Save us… Gather us.”

He is listening. And His love is unfailing.

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 2776 of Wisdom-Trek, and thank you for joining me.

This is Guthrie Chamberlain, Your Guide to Wisdom – Theology Thursday –Joseph the Dreamer: Discovering the Depths of a Beloved Biblical Figure.   

Wisdom-Trek Podcast Script – Day 2776

Welcome to Wisdom-Trek with Gramps!   I am Guthrie Chamberlain, and we are on Day 2776 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 Joseph the Dreamer: Discovering the Depths of a Beloved Biblical Figure.   

Joseph, son of Jacob and Rachel, emerges from the pages of Genesis not only as a survivor of betrayal and hardship but as a symbol of divine providence and redemptive purpose. His journey from favored son to slave, prisoner, and ultimately, savior of nations illustrates the unseen hand of God at work through suffering and humility. While many are familiar with his colorful coat and rise to power in Egypt, lesser-known elements of his life bring out the deeper beauty and significance of his character.

The first segment is: Joseph the Dreamer: Beyond the Well-Known Dreams

Joseph’s dreams and his ability to interpret them play a crucial role in his life, as well as in the survival of his family and Egypt. While his dreams of sheaves and celestial bodies bowing to him are well-known, his interpretation of the dreams of Pharaoh’s cupbearer and baker is equally significant. These interpretations not only revealed divine insight but became the very means by which Joseph was elevated from prison to the highest court in the land. His gift, given by God, opened the way for his destiny to unfold.

The second segment is: Joseph and Potipar’s Wife: A Test of Character

Joseph’s encounter with Potipar’s wife, who falsely accused him of misconduct, is often highlighted as a moment of moral integrity. But it also demonstrates his unwavering faith in God. Faced with repeated temptation and the risk of losing his position, Joseph chose righteousness, which ultimately led to unjust imprisonment. Even in the dungeon, however, his faith did not falter. This period of suffering refined his character and prepared him for the weight of future authority.

The third segment is: Joseph’s Egyptian Name and Wife

Upon rising to power, Pharaoh gave Joseph an Egyptian name, Zaphenath-paneah, and a wife, Asenath, the daughter of Potiphera, priest of On (Genesis forty-one verse forty-five). These details mark Joseph’s deep assimilation into Egyptian culture and political structure. His new name, possibly meaning “God speaks and he lives,” highlighted his prophetic role. His marriage into a priestly household further established his legitimacy in the Egyptian elite.

Some might expect condemnation for such a union—after all, Potiphera was a priest of a pagan deity. Yet the biblical text offers no such rebuke. Unlike other biblical figures who compromised their faith through foreign marriages, such as Solomon, Joseph remained faithful to Yahweh. He consistently credited God for his success, named his sons in ways that reflected divine providence, and clung to God’s promises.

His marriage to Asenath, arranged by Pharaoh, served a broader purpose: the preservation of life during famine and the fulfillment of God’s plan. Far from condemnation, the silence of the text implies approval within the context of God’s sovereign orchestration.

The fourth segment is: Joseph’s Sons: Ephraim and Manasseh

Joseph’s sons, Ephraim and Manasseh, were born in Egypt and were later adopted by Jacob as his own (Genesis forty-eight verse five). When Jacob blessed them, he deliberately crossed his hands, placing his right hand on the younger Ephraim and his left on Manasseh. Joseph tried to correct him, but Jacob insisted that Ephraim would be greater.

This was not a casual or symbolic reversal. In previous instances—Isaac over Ishmael, Jacob over Esau—the firstborn was passed over for specific reasons. Isaac was the child of promise. Esau despised his birthright. In this case, there is no recorded failure in Manasseh. The reversal seems purely prophetic, a choice of God’s will rather than man’s expectations. Ephraim would go on to become the dominant tribe in the northern kingdom of Israel. This pattern affirms that God’s favor is rooted in divine purpose, not human convention.

The fifth segment is: Joseph’s Forgiveness and the Providence of God

One of the most powerful scenes in Joseph’s life is his reconciliation with his brothers. After years of separation, famine drove them to Egypt, unknowingly placing them at the mercy of the very brother they betrayed. Instead of seeking revenge, Joseph wept, embraced them, and declared, “You meant evil against me, but God meant it for good, to bring it about that many people should be kept alive” (Genesis fifty verse twenty). In this moment, Joseph revealed the core truth of his life—faith in God’s providence. His forgiveness prefigured the greater forgiveness that would come through Christ.

The sixth segment is: Joseph’s Final Resting Place

Before his death, Joseph made his family swear that when God brought them out of Egypt, they would carry his bones with them (Genesis fifty verse twenty-five). Centuries later, Moses honored that oath (Exodus thirteen verse nineteen), and Joshua buried Joseph in Shechem (Joshua twenty-four verse thirty-two).

Though he lived most of his life as an Egyptian ruler, Joseph’s final request demonstrated his unwavering loyalty to the covenant and his belief in God’s promises to Abraham, Isaac, and Jacob. His heart remained with the people of God.

The seventh segment is: Joseph as a Foreshadowing of Christ

In biblical theology, a prophetic type is a real person, event, or institution in the Old Testament that prefigures and points forward to a greater fulfillment in the New Testament—often in the person and work of Jesus Christ. These types are not accidental parallels but part of God’s intentional design to weave the story of redemption across generations.

Joseph’s life points forward to the Messiah in striking ways. Rejected by his own, falsely accused, and raised up to save the nations, he serves as a type of Christ. Joseph forgives those who wronged him, provides bread for the world during famine, and becomes a mediator between his family and the throne. Like Christ, Joseph is both suffering servant and exalted savior—an early echo of the Gospel embedded in Genesis.

In Conclusion

Joseph’s life is a story of providence, perseverance, and divine purpose. While his rise to power is dramatic, the spiritual journey behind it reveals the true greatness of his character. He trusted God in the pit, the prison, and the palace. He forgave when he could have condemned. He lived faithfully in a pagan land without compromising his devotion to Yahweh. And in death, he looked forward to the fulfillment of God’s promises. Joseph stands not only as a patriarch of Israel but as a preview of the Redeemer to come.

For a more in-depth study, here are some Discussion Questions

1. How do the lesser-known elements of Joseph’s life, such as his Egyptian name and wife, add depth to our understanding of his journey and identity?
2. In what ways does Jacob’s blessing of Joseph’s sons reflect the biblical theme of God choosing according to His purpose rather than birth order?
3. How does Joseph’s forgiveness of his brothers reflect divine providence and point forward to Christ?
4. What does Joseph’s assimilation into Egypt—and yet loyalty to Israel—teach us about living faithfully in foreign or secular cultures?
5. How does Joseph’s life encourage believers to trust God in the face of unjust suffering or long periods of waiting?

 

Join us next time on Theology Thursday, where our lesson will explore: A Critical Examination of Alexander Hislop: Why His Teachings Should Be Ignored

 

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!