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How to Be Successful in Adversity

Fri, 15 Aug 2025 13:33:27 GMT

God’s ways are higher and, therefore, different than our ways. When we know how God works, we can work better with Him. The more perfectly we understand His ways, the more perfectly we are able to cooperate with His plan and assist in the fulfillment of His purposes. These recorded lessons from Scripture will help the listener better understand God’s ways. It is our prayer that your Christian influence level will consequently increase.

THREE STRENGTHS THREE ERRORS

Sun, 05 Mar 2023 05:03:34 GMT

Did you know that David lived, grew up, and developed a relationship with the Lord in obscure sheep fields? How do you suppose he cultivated an ability to trust in and focus on God by watching sheep? Could the sheep he led have taught him not to fight back or seek revenge?

David was gifted, perhaps a genius. He was a musician, poet, athlete, military strategist, ethicist, statesman, leader, and king. He is one of the most prominent figures in the history of the world and the most famous ancestor of Jesus, who is called the Son of David. No Bible character offers such a full range of human successes and failures as David.

The highlights of David’s life are recorded in 1 Samuel 16 through 1 Kings 2:11 and in 1 Chronicles 10:14 through 29:30. There we learn that this man after God’s own heart (1 Samuel 13:14) allowed sin in his sons without correcting them. That he loved God passionately yet had an affair with a married woman. That he was a loyal soldier and beloved military leader who betrayed one of his finest warriors and closest friends.

David’s life falls into three phases: his years of preparation for leadership, the successful years of his reign, and the years of difficulty following his moral failure. Fewer chapters record his successful years than record the events of his preparatory or difficult years.

We often think that as soon as David got past his training under the discipline of Saul, his successful kingly career began and continued for a long time. But Scripture indicates his successful years were limited and that trouble, adversity, and embarrassment awaited him in his latter years as a result of his moral failure, not correcting his sons, and trusting in the flesh.

Obscurity Is No Problem for God

When Samuel visited Jesse’s home in search of the next king for Israel, Jesse overlooked David. If this is any indication of the family’s posture toward David, it is clear that the family had little regard for the youngest son. Assuming that David wrote the 116th Psalm, he refers favorably there to the formative example of his mother. “Truly I am your servant, Lord; I am your servant, as was my mother before me; you have loosed my bonds of affliction” (Psalm 116:16). Though disregarded by his father and his brothers (who followed Jesse’s example), David was nevertheless encouraged by his mother’s love for God.

We do not know how many years (or how many months in each year) David spent alone, watching the sheep. His references in the psalms to his sheep-watching responsibilities suggest that shepherding was a major part of his young life. In any event, he used those hours well, worshipping, developing the performing arts in his musical abilities, and practicing with his sling, killing a bear and a lion. He may have taken his weapons, a sling and club and a small harp with him to the fields. Most importantly, he used the contemplative opportunity to develop his personal philosophy of life as we can see in Psalm 23. In the lonely valleys near Bethlehem, God built Israel’s most famous and beloved king.

I am a runner. In mid-2005, I ran my regular early-morning ten kilometers numerous times in Bethlehem, just down the hill from the traditional home of Jesse’s family. I waved greetings to young shepherd boys watching their sheep in the fields on those hills and valleys. The ample rocks (Ha! There are many!) and barrenness suggested to me that David had plenty of unoccupied hours during which any shepherd would gladly seek profitable pastimes provided he possessed imagination. David evidently did.

David was like Moses as a leader-in-training. Moses was banished from the king’s court in Egypt and fled for his life. David was disregarded by his family and assigned to watching the sheep. Both leaders developed while watching sheep in obscurity and in due time were discovered and brought into public leadership.

You may think you live in obscurity and no one knows you even exist. That is a wonderful place to be, because God knows exactly where you are. Be content, and do not waste the valuable training time God is giving you for contemplation, prayer, and self-development. Obscurity is not a problem for God. If you sulk in your obscurity you may remain there. Instead seek God and prepare yourself for greater service. God found Moses, and God found David. He will find you too.

Jesse neglected David, but God did not. He helped Samuel find him as we see in 1 Samuel 16. “For the eyes of the Lord range throughout the earth to strengthen those whose hearts are fully committed to him” (2 Chronicles 16:9). While you’re waiting for Him to discover you, what are you doing to develop yourself?

The Basis for Confidence

Jesse sent his son David with instructions to take food supplies to three soldier brothers (Eliab, Abinadab, and Sammah) serving in Saul’s army. When he arrived, his brothers scorned him rather than welcoming him. “When Eliab, David’s oldest brother heard him speaking with the men, he burned with anger at him and asked, ‘Why have you come down here? And with whom did you leave those few sheep in the wilderness? I know how conceited you are and how wicked your heart is; you came down only to watch the battle’” (1 Samuel 17:28). David was not discouraged by this treatment, however. Perhaps he was used to receiving it from Eliab. He pursued his interest in the battle, Goliath, and God’s reputation.

Later, as David approached the giant, Goliath cursed him by his gods. David ignored the giant’s disdain and his slanderous remarks, and replied with his own surprisingly mature statement of his philosophy of war—indeed an amazingly confident declaration for a young man:

You come against me with sword and spear and javelin, but I come against you in the name of the Lord Almighty, the God of the armies of Israel, whom you have defied. This day the Lord will deliver you into my hands, and I’ll strike you down and cut off your head. This very day I will give the carcasses of the Philistine army to the birds and the wild animals, and the whole world will know that there is a God in Israel. All those gathered here will know that it is not by sword or spear that the Lord saves; for the battle is the Lord’s and he will give all of you into our hands” (1 Samuel 17:45–47).

Goliath was formidable, but David placed his faith in God and His power, and he won the victory.

When David went before the giant with his sling,
Goliath laughed at such a little puny thing.
But David knew his faith in God would stand the test,
He flung the rock; God did the rest

If you believe, you shall receive.
There’s not a trouble or care the good Lord can’t relieve.
Oh, He is just the same today,
All you have to do is trust and pray,
Believe, you must believe.

David’s God-focused philosophy of war was right on target. It enabled him to fight successfully for many years.

Submitting to God’s Training Program

Samuel secretly anointed David to become king. Only David and his family knew of the incident. But soon after that, God began the developmental process through which He prepared David. At Saul’s invitation, David became Saul’s harpist and began to observe life at the king’s court. Imagine the first-hand opportunity to observe the comings and goings of life in the throne room of Saul, Israel’s first king. After evidently returning to his home, presumably because of Israel’s war with the Philistines, David’s father sent him to his brothers at the battlefront with cheese and foodstuffs.

Jealous Saul was a difficult mentor. David escaped the king’s spear twice and his army twice. But through adversity after adversity at the hand of Saul, David learned to not fight back. He refused to oppose God’s anointed.

Many years later David fled from Jerusalem when his own son Absalom, an illegitimate and self-proclaimed leader, entered the city and took possession of it and the kings palace and even the king’s concubines. He left his home rather than remain in Jerusalem and fight and see a civil war destroy Jerusalem. As they walked away from Jerusalem, even against the silly and powerless fool Shimei, David would not fight as is recorded in 2 Samuel 16:10–14.

The imprecatory Psalms, which include cursing against enemies, are sometimes misunderstood. But when we realize that David trusted God to defend him rather than taking revenge himself, we can appreciate the high ethical standard David maintained. David, the ethicist, held to a higher level of behavior than Moses had taught. Moses had instructed that one should limit one’s vengeance to repaying in kind only the amount of treatment of the original offender. David committed the situation to God rather than seek his own revenge.

If we do not fight for ourselves but rather let God do our fighting for us, we will have learned a valuable lesson from David.

David Was a Wise Leader of Soldiers

David’s victory over Goliath catapulted him into a successful military career. He had victories everywhere he turned. “David was so successful that Saul gave him a high rank in the army” (1 Samuel 18:5). “In everything he did he had great success, because the Lord was with him” (1 Samuel 18:14). “David met with more success than the rest of Saul’s officers, and his name became well known” (1 Samuel 18:30).

Later, at Nob, as he fled from Saul, David sought direction from God, relying on the priests there to assist him. “Ahimelek inquired of the Lord for him” (1 Samuel 22:10). Still later Saul learned of the priest’s assistance and became extremely angry. Ahimelek responded to Saul, “Was that day the first time I inquired of God for him? Of course not” (1 Samuel 22: 15)! Saul had eighty-five priests killed that day. This did not stop David from inquiring of the Lord often.

Because he habitually sought the Lord, God gave David military intelligence for his protection many times. At Keilah, as he continued to flee from Saul, “he inquired of the Lord saying, ‘Shall I go and attack these Philistines?’” (1 Samuel 23:2). “Once again David inquired of the Lord” (1 Samuel 23:4). “Again David asked, ‘Will the citizens of Keilah surrender me and my men to Saul?’ And the Lord said, ‘They will’” (1 Samuel 23:12). David was protected time and time again.

When David became king, the Philistines invaded Israeli territory, “so David inquired of the Lord, ‘Shall I go and attack the Philistines? Will you deliver them into my hands?’” (2 Samuel 5:19). The Philistines attacked again, “so David inquired of the Lord, and he answered, ‘Do not go straight up, but circle around behind them and attack them in front of the poplar trees. As soon as you hear the sound of marching in the tops of the poplar trees, move quickly, because that will mean the Lord has gone out in front of you to strike the Philistine army’” (2 Samuel 5:23–24).

Little wonder David could say, “With your help I can advance against a troop; with my God I can scale a wall” (2 Samuel 22:30).

David’s guiding principle of continually inquiring of the Lord, coupled with his faith in God as the source for military victories, was the reason for his repeated successes. What if you and I were to apply that policy to the work we do for God? What difference would it make in our homes, businesses, careers, churches, communities, nations?

David’s Heart Was toward God

One has only to read David’s psalms to find ample poetic evidence of his strong desire for the Lord.

The celebrative manner in which David directed and participated in the procession to Jerusalem with the ark is just one example of his public and private passion for God (2 Samuel 6:1–11). David was not ashamed of his zeal for the Lord, as evidenced by his scorning the ridicule that his wife, Saul’s daughter, gave to him. “David said to Michal, ‘It was before the Lord, who chose me rather than your father or anyone from his house when he appointed me ruler over the Lord’s people Israel—I will celebrate before the Lord. I will become even more undignified than this, and I will be humiliated in my own eyes. But by these slave girls you spoke of, I will be held in honor’” (2 Samuel 6:21–22).

David’s penitence after his sin with Bathsheba and against Uriah also reveals David’s love for God.

Against you, you only have I sinned and done what is evil in your sight; so you are right in your verdict and justified when you judge. . . . Cleanse me with hyssop, and I will be clean; wash me, and I will be whiter than snow. Let me hear joy and gladness; let the bones you have crushed rejoice. . . . Create in me a pure heart, O God, and renew a steadfast spirit within me. Do not cast me from your presence or take your Holy Spirit from me. Restore to me the joy of your salvation and grant me a willing spirit, to sustain me. . . . You do not delight in sacrifice, or I would bring it; you do not take pleasure in burnt offering. My sacrifice, O God, is a broken spirit; a broken and contrite heart you, God, will not despise. (Psalm 51:4, 7–8, 10–12, 16–17)

Let us too have a heart toward God. This is not always perfectly easy! There is competition. We naturally want approval from other people. But David gives us the example of passionate love for God.

Beginning Well Is not Enough

David was Israel’s greatest king and the founder of the dynasty in which Jesus Christ was eventually born years later, yet only nine chapters record David’s triumphant years. For seventeen chapters he was in training, for nine chapters he was a triumphant king, and these are followed by fifteen and a half chapters that record his sin, its consequences, and his constant struggle against various difficulties until he died.

We conclude this study by observing David had three major strengths that were offset later in life by three major failures.

David’s three major strengths were 1) David’s dependance on God in battle, 2) David’s heart toward God and 3) David’s habit of enquiring of God.

David also had two other minor strong points that served him well: 1) he was kind and 2) he was generous. We see these in his normal treatment of people with whom he had dealings.

David’s three major mistakes were: 1) David did not correct his children properly. 2) David’s adulterous affair with Bathsheba and the murderous cover-up that followed, and 3) David numbered his soldiers near the end of his life which shows that he wanted to boast about his army rather than trust in and give all the glory for his military victories to God.

Three other minor failures of David’s can be identified. 1) He did not give proper attention to the northern tribes of Israel when he was welcomed back to Jerusalem after putting down Absalom’s rebellion. Sheba stepped into what he saw as a leadership vacuum and another civil war erupted. 2) He also did not act on his promise to place Solomon on his throne as quickly as he should have. This time Adonijah stepped into what he saw as a leadership vacuum and an opportunity. 3) He did not punish Joab when Joab killed Abner. David should have had Joab executed. Later Joab also murdered Amasa and this would have been avoided if David had had Joab executed the first time he murdered a competitor.

One may well wonder what would it have been like if David had used all his strong points to compensate for his mistakes and failures. If he had consistently used any one of his strengths, he could have avoided all three of the following failures:

1. David did not correct his children. David was soft on the sin in his own family. He failed to discipline his sons, three of whom most certainly should have been punished: Amnon, Absolom, and Adonijah. Amnon raped his sister Tamar. Absalom revolted against his father and tried to take the entire kingdom. When David did nothing about it, Joab took matters into his own hands, killed Absalom, and eventually rebuked David. Just prior to David’s death, Adonijah also tried to usurp the throne. Scripture says, “His father had never rebuked him by asking, ‘Why do you behave as you do’” (1 Kings 1:6)? David did not discipline his sons; Israel suffered shame as a result. You would think he would have learned from Eli and Samuel who did poorly in raising their sons. No. David was also soft on most of his children. Possibly he eventually took time to train Solomon because Solomon refers to his father’s instruction.

2. David sinned with Bathsheba and murdered Uriah. Some Bible scholars believe that when David sinned with Bathsheba, he should not have been in Jerusalem in the first place, but rather on the battlefield. As a soldier and leader of soldiers, the sin of David murdering one of his mighty men is unconscionable. Having Uriah, his loyal soldier, mighty man, and faithful friend killed in a cover-up scheme was a worse sin than David’s adultery with Bathsheba.

3. David showed his dependence on human strength by numbering his army, contrary to God’s Word. David’s final major mistake was to trust in the power of his own army rather than trust in God. God had told Israel through Moses not to count soldiers, which was a way of expressing the need to trust God, not the arm of flesh. Yet David insisted, against Joab’s advice, on enrolling the fighting men. Where now is the God-directed faith David displayed as he ran toward Goliath as a youth?

David’s major strengths that could have been utilized against those failures were:

1. He believed in God for military victory. Why did David not trust God for victory toward the end of his life? Earlier he had inquired of the Lord regarding military questions and gained numerous victories. Could God not give him further victories without relying on a strong army of many counted soldiers? Could God’s strength in battle not also have helped David raise obedient children?

2. He inquired of the Lord regarding military matters. Why didn’t David inquire of the Lord regarding his children’s disobedience? Why not ask the Lord what to do with the problem of the woman in his neighborhood bathing within view of the royal palace? Could he not have inquired of the Lord regarding the decision to number Israel’s army?

3. He had a passionate love for God. If David loved God so intensely, why did he allow disobedience in his family? How could he have an affair with a neighbor’s wife? Uriah was David’s friend and a dedicated soldier even unwilling to go to his house and sleep with his wife when he could have but didn’t because his fellow-soldiers were on the field of battle. How could he send Uriah to his death? How could he trust human military might and disobey God’s command not to number his army?

It seems the older David grew, and the more comfortable he became as king, the more his moral and spiritual strength declined. His faith in God’s power to deliver, his policy of regularly seeking God’s counsel, and his love for God were in operation only selectively later in his life. This can be a lesson to help us avoid becoming too comfortable—and less dependent on God. David did not finish as well as he might have. Will you?

The Bible tells the story the way it was. Sins are not covered over. Faults are not hidden. Victories are celebrated. Good examples are appreciated. Next time you read through I & II Samuel in your Bible reading, notice these strengths and weaknesses. Perhaps you will find more than are listed here. May the Lord richly bless your continued study of the life of David.

ACCOUNTABILITY, A KEY TO PERSONAL CHARACTER DEVELOPMENT

Sun, 05 Mar 2023 05:01:11 GMT

Introduction: We are to “tell the truth in love,” “Submit to one another out of reverence for Christ,” and obey Scriptures’ teaching for when someone is overtaken in a fault. This emphasis suggests we are to be accountable to each other and help each other grow. But, in recent years we have almost exclusively emphasized comfort, mercy, tolerance, compassion, empathy, and sympathy. It is good to understand those softer virtues—but we have applied them inappropriately. According to Scripture, we are to confront, hold people accountable, and help each other grow in character. Judgment “begins in the household of God.” We have produced a generation of comfortable Christians whose life-styles and standards of behavior are not much different from the world’s. We have not grown in personal character as we could have.

The Bible interprets the Bible. Every text must be interpreted in view of what is said in the rest of the Bible. This helps us avoid extremes. Consider fasting in view of what the Bible says about feasting. Consider mercy in view of what the Bible says about accountability, justice and the correction of each other. Here we will address accountability, not because mercy is not biblical, but because undue emphasis on only mercy reduces the sense of responsibility we need to grow in personal character as God would have us.

Second Samuel chapters 13 – 19 discuss very interesting history full of ethical lessons for believers. David’s son, Amnon, raped Tamar, David’s daughter by another wife by whom he also bore Absalom—Absalom and Tamar were siblings; Absalom then killed Amnon and feared to return to Jerusalem. Absalom, did, however, return to the capitol, stole the hearts of Israel, and marched against his father’s armies, whereupon David nobly fled rather than see bloodshed in Jerusalem; David humbly loved his rebellious son right up to Absalom’s death; David was eventually restored to Jerusalem. We pick up the story in chapter 14 where a pivotal tactical error occurs—David does not hold his son accountable, but is soft on crime.

II Samuel 14

14 Joab son of Zeruiah knew that the king’s heart longed for Absalom. 2 So Joab sent someone to Tekoa and had a wise woman brought from there. He said to her, “Pretend you are in mourning. Dress in mourning clothes, and don’t use any cosmetic lotions. Act like a woman who has spent many days grieving for the dead. 3 Then go to the king and speak these words to him.” And Joab put the words in her mouth. 4 When the woman from Tekoa went[a] to the king, she fell with her face to the ground to pay him honor, and she said, “Help me, Your Majesty!” 5 The king asked her, “What is troubling you?” She said, “I am a widow; my husband is dead. 6 I your servant had two sons. They got into a fight with each other in the field, and no one was there to separate them. One struck the other and killed him. 7 Now the whole clan has risen up against your servant; they say, ‘Hand over the one who struck his brother down, so that we may put him to death for the life of his brother whom he killed; then we will get rid of the heir as well.’ They would put out the only burning coal I have left, leaving my husband neither name nor descendant on the face of the earth.” 8 The king said to the woman, “Go home, and I will issue an order in your behalf.” 9 But the woman from Tekoa said to him, “Let my lord the king pardon me and my family, and let the king and his throne be without guilt.” 10 The king replied, “If anyone says anything to you, bring them to me, and they will not bother you again.” 11 She said, “Then let the king invoke the Lord his God to prevent the avenger of blood from adding to the destruction, so that my son will not be destroyed.” “As surely as the Lord lives,” he said, “not one hair of your son’s head will fall to the ground.” 12 Then the woman said, “Let your servant speak a word to my lord the king.” “Speak,” he replied. 13 The woman said, “Why then have you devised a thing like this against the people of God? When the king says this, does he not convict himself, for the king has not brought back his banished son? 14 Like water spilled on the ground, which cannot be recovered, so we must die. But that is not what God desires; rather, he devises ways so that a banished person does not remain banished from him. 15 “And now I have come to say this to my lord the king because the people have made me afraid. Your servant thought, ‘I will speak to the king; perhaps he will grant his servant’s request. 16 Perhaps the king will agree to deliver his servant from the hand of the man who is trying to cut off both me and my son from God’s inheritance.’ 17 “And now your servant says, ‘May the word of my lord the king secure my inheritance, for my lord the king is like an angel of God in discerning good and evil. May the Lord your God be with you.’” 18 Then the king said to the woman, “Don’t keep from me the answer to what I am going to ask you.” “Let my lord the king speak,” the woman said. 19 The king asked, “Isn’t the hand of Joab with you in all this?” The woman answered, “As surely as you live, my lord the king, no one can turn to the right or to the left from anything my lord the king says. Yes, it was your servant Joab who instructed me to do this and who put all these words into the mouth of your servant. 20 Your servant Joab did this to change the present situation. My lord has wisdom like that of an angel of God—he knows everything that happens in the land.” 21 The king said to Joab, “Very well, I will do it. Go, bring back the young man Absalom.” 22 Joab fell with his face to the ground to pay him honor, and he blessed the king. Joab said, “Today your servant knows that he has found favor in your eyes, my lord the king, because the king has granted his servant’s request.” 23 Then Joab went to Geshur and brought Absalom back to Jerusalem. 24 But the king said, “He must go to his own house; he must not see my face.” So Absalom went to his own house and did not see the face of the king. 25 In all Israel there was not a man so highly praised for his handsome appearance as Absalom. From the top of his head to the sole of his foot there was no blemish in him. 26 Whenever he cut the hair of his head—he used to cut his hair once a year because it became too heavy for him—he would weigh it, and its weight was two hundred shekels[b] by the royal standard. 27 Three sons and a daughter were born to Absalom. His daughter’s name was Tamar, and she became a beautiful woman. 28 Absalom lived two years in Jerusalem without seeing the king’s face. 29 Then Absalom sent for Joab in order to send him to the king, but Joab refused to come to him. So he sent a second time, but he refused to come. 30 Then he said to his servants, “Look, Joab’s field is next to mine, and he has barley there. Go and set it on fire.” So Absalom’s servants set the field on fire. 31 Then Joab did go to Absalom’s house, and he said to him, “Why have your servants set my field on fire?” 32 Absalom said to Joab, “Look, I sent word to you and said, ‘Come here so I can send you to the king to ask, “Why have I come from Geshur? It would be better for me if I were still there!”’ Now then, I want to see the king’s face, and if I am guilty of anything, let him put me to death.” 33 So Joab went to the king and told him this. Then the king summoned Absalom, and he came in and bowed down with his face to the ground before the king. And the king kissed Absalom.

I BANISHMENT

Joab knew how the land lay, that David was thinking of the brilliant, but good for nothing Absalom and devised a clever story sufficiently like the real situation and put it in the mouth of a widow who could receive pity from David. The widow pled that the “only burning coal” in her hand would not be “put out” (v 7). The king’s sympathy was aroused, as a merciful king, who gave his word and then his oath that the offender should be safe. The woman had David in a trap—since he had promised to waive justice and absolve her guilty son.

The wise woman’s saying went deep into the heart of the king. She turned the king’s oath against him and required him to bring back his own guilty and unrepentant son. She implied that human power is most noble when penalties are abandoned and wanderers are restored.

Now, lay aside the metaphor of the widow’s “two sons” and Absalom as well. Who are the banished? This woman laid to heart the great, awful truth that sin results in separation from God. They are not necessarily glaring criminals, but the whole human race is included. As Cain was banished, and had taken flight, now Absalom had taken flight and was banished. So all of us in the human race generally, and from time to time each of us individually, are both banished and take flight from the presence of a holy God who loves righteousness and hates evil. We cannot be blessedly and peacefully close to God unless we are also far from sin.

God’s love will never abandon us, so He is always available, but our sin interferes. Two flat polished plates of metal can adhere, can be close, but if there is sand between, they are not comfortable together; they grate against each other. So our sin separates us from God. He resists our sin and we flee from his holiness. We are both at flight and banished, and both of these conditions are self-inflicted—they are our fault.

David’s dilemma: David was Absalom’s king and had to consider law and justice, but David was also Absalom’s father and his heart cried out for his son. A banished son is still a son for whom the loving father yearns. Only the redeemed are true “sons of God,” since only in a broader sense, the heavenly father—like David—yearns for fellowship with His banished sons and daughters and designed a way to satisfy His own sense of justice and restore them to himself—to make them true sons and daughters.

God’s love moves around the worst, the most unworthy, the most rebellious in the far-off land, and does not desire the death of the banished sinner, but rather that he would turn from his sin, repent, and live—not only have life, but life abundant. God wants to restore all whose sins have removed them from His presence.

II MEANS

In the woman’s parable, she says in verse 14 that “he (God) devises ways so that a banished person may not remain estranged from him.” God works to restore the banished, to heal the relationship. He not only brings the son geographically from one place to another, but psychologically, emotionally and relationally turns hearts toward, instead of away, from each other. And he deals effectively with the issue that originally produced the banishment. It was a major task that required God to “devise ways.” David did it, but did it poorly. God did it and did it right—it cost’s Jesus’ life.

But there is a problem—The whole drift of popular thinking today goes in the direction of a superficial and easy gospel—'Oh, of course, God forgives. Isn’t God, love? Is not God, our Father?' People forget that there are formidable obstacles to even divine forgiveness. The gospel, which says 'God will pardon, of course!' sounds very charitable, but at the bottom is very cruel. Why?

People are right in believing that certainly God must pardon, but are fatally wrong in not recognizing that the only kind of forgiveness He can give is also consistent with His just laws. It means a great deal whether a man seeks to be good or bad. God’s pardon is not a mere good natured winking at transgression. If that were the case, the judge is condemned when the guilty is acquitted.

David, therefore, struck a fatal blow to his family and kingdom’s judicial system when he weakly let his son off without a penalty. And God too—if we could imagine this—would destroy the justice on which His kingdom is built were He to lightly forgive with a kind of weak love that indulged the sinner with no requirement of repentance. The story before us illustrates that not every act of mercy makes a man better.

The Absalom who experienced shallow-grace came back unsoftened, without one touch of gratitude toward his father in his base heart, without the least gleam of a better nature dawning upon him, and went flaunting about the court until his viciousness culminated in his unnatural rebellion. The pardon we receive must entail an element which will change our wills and desires from evil—we call it “conversion”—or we will need the pardon again too soon. Superficial notions of our sins are contented with superficial remedies.

If once we feel ourselves struggling in the black flood of sin’s awful river, we need a firmer anchor on the bank than is given by some rootless tree or other. We must clutch something that will withstand a strong pull, if we are to be drawn from the muddy waters.

God had to “devise ways.” Even God cannot—especially God cannot—by an arbitrary act pardon a sinful man. His nature and law forbid it. Even God had to devise means—and the very one who was alone qualified to take vengeance, took it not, but found a remedy. “Love found a way to redeem my soul, Love found a way that could make me whole; Love sent my Lord to the cross of shame, Love found a way, O praise his holy name.” Love did not just forgive; it found a way to justly forgive. Payment of the penalty was made by Jesus and if we only repent we receive our pardon. David’s problem was not that he forgave, but that he forgave without requiring repentance.

It appears that Joab—also a murderer—may have had a wrong motive for seeking favor with Absalom. If Absalom owed Joab a favor, Joab would stand a chance of remaining commander of the armies were Abaslom to rule instead of David. Both Joab and Absalom were rascals. Motives to be merciful can be ulterior. The rascal, Joab, seized an opportunity to give undue mercy because he wanted eventually to receive undue mercy. True biblical mercy, however, has elements of penalty paid, repentance, conversion, and genuine restoration. Absalom’s restoration had none of those elements.

III PARABLES

There is a similarity in the tactic of Joab and that of Nathan who both told David a parable. Both times, when David pronounced judgment, he was caught in his own words.

David was influenced by parables. One was given by the Lord through Nathan, truthful and uncomplimentary, which produced repentance in David; the other by Joab, deceitful and complimentary, which produced a poor decision of leniency for Absalom. One brought great blessing; the other, brought great trouble in his family; one aroused him to do what he ought to do—repent of his sin with Bathsheba, the other gave the king an excuse to do what he wished to do—be lenient toward Absalom.

But notice the dissimilarities between the son in the story and the real son, Absalom. Her son did it without malice or intent, in hasty passion in a field. Absalom had held a grudge, had his men kill his brother maliciously in his home as his brothers sat at the table together with many witnesses. She had only one son. David had many. Furthermore, she claims that “We must die” (v 14). But this was not true. David had other sons including recently born Jedidiah, a name God gave Solomon, which means loved of God. Yet David was persuaded by her faulty logic.

Three years in exile was followed by two years of house arrest without seeing the king. In both the three and the two-year periods, Absalom was treated better than he deserved. Yet his spirit was not humbled, his pride not mortified and instead of being thankful that his life was spared, he thought himself sorely wronged that he was not restored to the grandeurs of the King’s court.

IV APPEARANCE

In vs. 25 & 26 Absalom is described as handsome, but we read nothing of his devotion, wisdom, or having a heart toward God. To be handsome is poor commendation for a person with nothing else commending him. Many a polluted, deformed soul dwells in a good-looking, well built, and handsome body. Handsome Absalom’s was polluted with blood and deformed with desire for his brother’s life and his father’s throne. In his body was no blemish, but his mind and spirit were bruised, twisted, wounded, and ambitious. Pity the parent who raises handsome sons and beautiful daughters who know nothing of virtue, honesty, work, courtesy, and character. These are virtues that are truly handsome and beautiful.

The ancients were accustomed to give much care to hair. Curiously, David promised the widow that, “not one hair of your son’s head will fall to the ground.” By interesting contrast to the fictitious son in the widow’s parable, Absalom, David’s own son, had rich luxurious hair that was cut annually, and weighed about three pounds each time. So luxurious was Absalom’s hair that when doing battle against his father’s army riding his mule through the forest, that luxurious hair was caught in a tree and, in contrast to David’s promise that the widow’s son’s hair would not fall to the ground, would not let Absalom down to the ground in safety, but rather hung him up. Absalom was caught by his lovely hair and Joab thrust three javelins into his heart as he hung on the oak tree. Cursed beautiful hair! Outward appearance has no comparison with inward character.

A fair body is also a gift of God, but what does physical beauty help, if there is no fair soul living on the inside? On the other hand, a deformed and ugly man who has beauty of soul is worth much in the sight of God. The Lord looks at the heart.

V WEAKNESS (THAT LOOKED LIKE MERCY)

Absalom pretended to love and want to see the king’s face, but actually he wanted to supplant him. He cannot do his father mischief until he is restored to him. This snake cannot sting again until he is close enough to strike.

Absalom’s character is shown in that, instead of treating Joab kindly, he forces Joab’s attention by burning his fields. Sampson could think of no worse thing to do to his enemies than to burn their fields and Absalom does this to the very one who had helped him return from banishment. Absalom’s character of haughty revenge was shown in setting the field on fire.

Notice verse 32 where Absalom’s speech had words that sounded good to the loving, dotting, and forgiving father. “I want to see the king’s face and if I am guilty of anything let him put me to death.” In fact, the opposite was true. See how easily wise and good men may be imposed upon by their own children that design ill, especially when they are blindly fond of them. Absalom’s words and bowing (v 33) testifies to his sincerity, but his heart was far from it. Absalom was unrepentant and with savage defiance challenged his father to either kill him or release him.

David, at first, did not grant a full pardon. He still remembered Absalom’s murder of his brother Amnon and Absalom had given no hint of repentance. Yet David was already guilty of (1) weakness in not punishing Amnon for raping Tamar and then (2) not punishing Absalom for killing Amnon and (3) allowing an unrepentant Absalom to return to Jesusalem. Next, a greater weakness is shown in (4) allowing an emboldened defiant son greater liberties in Jerusalem! David was soon to taste the bitter fruits of his faulty weakness towards Absalom.

David sinned against the Lord in receiving Absalom into favor without penitence and again failing to punish him. When forgiving, neither truth nor justice are to be set aside. To forgive is right, but there is a condition—humble repentance. He who in unholy, weak love confounds the correct attitude of willingness to forgive with the actual act of forgiveness itself, and pardons even when the condition is not complied with, sins not only against God’s holy ordination of love, but also against his neighbor. The hard impenitent heart is the more hardened by such weak love, and drawn into further evil as Absalom’s example shows.

It is easily done to let loose an outrageous offender and a murderer, but not so easily is it excused before God. In excusing the unrepentant offender, blood-guiltiness is brought on the family, church, institution, or land and other great misfortunes are the result.

David, by his weakness towards Absalom, became guilty of causing the further breakdown of his family, which, in turn, produced the cause and beginning of the break up of the kingdom by Absalom’s revolt.

Chastisement without love is an outrage. No father is at liberty to plague or torture his child; but a love that cannot lovingly and firmly chastise is no love, and reaps a poor reward. A child that is not appropriately punished by parents, at last, punishes parents.

CONCLUSIONS

There is a time for mercy. The Bible teaches us to be merciful and to treat people better than they deserve.
There are times when mercy alone is inappropriate. Mercy alone allows for greater offenses, which is really unmerciful, since it releases one to advance to greater sin and guilt.
It is difficult to discipline those you love. But love that is unjust with no accountability is weak and leads to further complications.
David’s subsequent problems with Absalom were the result of David’s inappropriate use of mercy—his weakness.
If Absalom had been held accountable and repented, all Israel would have benefited. The story could have been entirely different.
Appropriate discipline: A. acts as a deterrent, B. acts as a corrective and C. upholds standards of justice. It is fair and teaches fairness.

APPLICATIONS

Not because we are unmerciful, but because we are merciful in the highest sense by requiring growth, we will show mercy when there is repentance and also make ourselves accountable to each other. Care enough about other’s growth to confront. Care enough about your own growth that you are willing to receive confrontation. Accountability is a key to personal character development—that all may see our good works and glorify our father in heaven and that the beauty of Jesus will be seen in us.

In family—hold the line for the sake of character-growth in our children.
In society—support accountability on the job, marketplace, and social relationships.
In church—whether our children, their teachers, or our pastors, we should hold each other accountable. Otherwise, our ease on sin will spiritually infect the whole body.

DAVID PASSES THE BATON

Sun, 05 Mar 2023 04:51:32 GMT

I Kings 2:1-11

2 When the time drew near for David to die, he gave a charge to Solomon his son.
2 “I am about to go the way of all the earth,” he said. “So be strong, act like a man,3 and observe what the Lord your God requires: Walk in obedience to him, and keep his decrees and commands, his laws and regulations, as written in the Law of Moses. Do this so that you may prosper in all you do and wherever you go 4 and that the Lord may keep his promise to me: ‘If your descendants watch how they live, and if they walk faithfully before me with all their heart and soul, you will never fail to have a successor on the throne of Israel.’ 5 “Now you yourself know what Joab son of Zeruiah did to me—what he did to the two commanders of Israel’s armies, Abner son of Ner and Amasa son of Jether. He killed them, shedding their blood in peacetime as if in battle, and with that blood he stained the belt around his waist and the sandals on his feet. 6 Deal with him according to your wisdom, but do not let his gray head go down to the grave in peace. 7 “But show kindness to the sons of Barzillai of Gilead and let them be among those who eat at your table. They stood by me when I fled from your brother Absalom. 8 “And remember, you have with you Shimei son of Gera, the Benjamite from Bahurim, who called down bitter curses on me the day I went to Mahanaim. When he came down to meet me at the Jordan, I swore to him by the Lord: ‘I will not put you to death by the sword.’ 9 But now, do not consider him innocent. You are a man of wisdom; you will know what to do to him. Bring his gray head down to the grave in blood.” 10 Then David rested with his ancestors and was buried in the City of David. 11 He had reigned forty years over Israel—seven years in Hebron and thirty-three in Jerusalem.

David, that great and good man, is a dying man in verse 1 and a dead man in verse 10. It is a unique blessing and feature of our faith that there is indeed another life after this. This life is not all we live for. It is merely the relatively small vestibule through which we pass on our way into the glories and spender of the large house where we will live forever. We make our preparations here, but we will live forever there. Our eternal condition there depends on the quality of our preparations here.

1. David’s General Charge to Solomon 1-4

David’s Charge to Solomon in general includes the kind of thing any father might well recommend to his son—be strong, act like a man, obey God and keep his commands with a particular emphasis on keeping the laws of God. Any parent could learn from this how to instruct his or her children. The last words of any parent preparing to die would have some special authority, but it is not as great as God’s authority. To point offspring and subsequent descendants to God’s Word is a noble gesture—the best gesture. We have great instructions, trusts and commandments with which we are charged by the Lord our God. We do well to keep them and to instruct our children to keep them.

Here is the heart of David’s teaching and guidance to Solomon: “So be strong, act like a man, and observe what the Lord your God requires: Walk in obedience to him, and keep his decrees and commands, his laws and regulations, as written in the Law of Moses.” (verse 2b-3a) It is our rule to keep carefully, the written Word—God’s decrees, commands, laws and regulations. Solomon himself must keep God’s Word, and also we who now seek God’s favor.

David encouraged Solomon to maintain a healthy courage and manliness— “be strong, act like a man.” Unfortunately, in the present generation, with its emphasis on gender neutrality and equality, we have lost something that Moses and David elude to in their instructions. A woman should not wear man’s clothes and a man should not wear woman’s clothes. There was a reason for this. God wants men to be manly and women to be lady-like. Joshua was told to be strong and to have good courage. Bravery and manliness are desirable attributes of men according to the Bible as Moses, and now also David, clearly accentuated.

It may seem strange to point out this particular concept from David’s charge, but David included it and it deserves to be affirmed and reiterated especially today. To be manly and resolute in the pursuit of godliness is a virtuous desire that will put men in good stead with God today. A pastor who is a man’s man will have men in his church. Women will also attend such a church. But a pastor who favors women will have mostly women in his or her church and few men. Pastor, be a manly man or a lady-like woman and, in either case, give attention to empowering manly men. You and your church will be stronger if you do this.

David also explained good reasons for all these instructions. “Do this so that you may prosper in all you do and wherever you go and that the Lord may keep his promise to me: If your descendants watch how they live, and if they walk faithfully before me with all their heart and soul, you will never fail to have a successor on the throne of Israel.” David wanted things to go well—to prosper—for Solomon and the kingdom. The word “prosperity” today, with the emphasis of contemporary materialistic societies, has taken on the meaning of mere “material and financial prosperity.” Material and financial prosperity are only one relatively small part of or factor in over-all prosperity the way the Bible intends for people to be prosperous. Real prosperity includes wise behavior, personal peace, happiness in one’s work, satisfaction in one’s career, marital happiness, hearty family life, good relationships with neighbors, healthy self-acceptance and many more aspects of the abundant life that God wants us to enjoy, and that do not necessarily have direct relationship to material and financial matters.

Our situation differs from Solomon’s in that we are not all a king or head of state like David and Solomon were. Our descendants will not inherit a throne like Solomon did, but we do have the hope that our descendants will follow in our pursuit of God and that our posterity would enjoy the blessings that accompany those who love Him and are watched over by Him. So we certainly can apply the spirit of David’s desire for Solomon to our own offspring and their offspring. “If your descendants watch how they live, and if they walk faithfully before me with all their heart and soul, you will never fail to have a successor on the throne of Israel.” Those among our offspring that rightly value and treasure their spiritual heritage—as Jacob did in contrast to Esau who did not value his birthright—in succeeding generations, can continue to enjoy the benefits of knowing God and keeping His Word as we do. We can be very desirous that those who come after us may do nothing to cut themselves off from the blessings we enjoy. Let each, in his own age, successively, keep God’s charge, and then God is certain to continue to bless according to His Word. We want the promise so we keep the precept.

God had promised David that the Messiah should come from him, and that promise was absolute: but the promise that there should not fail to be successor was conditional, “if they walk faithfully before me with all their heart and soul, you will never fail to have a successor on the throne of Israel”—that is if his seed would behave themselves as they should. If Solomon, in his day, fulfill the condition, he would be doing his part towards the continuation of the promise. Don’t we all want to pass every spiritual blessing God has given to us on to our children? Yet each generation must make their own decision, David had made his and was encouraging Solomon to make his own good decision.

2. David’s Charge Regarding Joab 5-6

David gave Solomon specific directions concerning three persons, the first of whom is Joab. Verses 5-6 say, “Now you yourself know what Joab son of Zeruiah did to me—what he did to the two commanders of Israel’s armies, Abner son of Ner and Amasa son of Jether. He killed them, shedding their blood in peacetime as if in battle, and with that blood he stained the belt around his waist and the sandals on his feet.” David wanted to see justice brought to the commander of his army—his nephew—over whom he himself either did not or could not exercise the control which he seems to be admitting here he should have maintained. Apparently, David was now conscious that he had not done well to spare him twice when Joab had clearly broken the law. The murder of Abner first and later of Amasa, both of them great men, captains of the hosts of Israel, was treachery and was personally offensive, detrimental, disadvantageous, damaging and destructive to David himself.

The murder of a subject is a wrong to the king of that person; it is a loss to him. But these two men—Abner and Amasa—were not just ordinary citizens; they were appointed and important public figures in a kingdom. And since David was king, these murders were in a unique way against David, adversely affecting his reputation. They could have been serviceable to David. Magistrates (kings) represent the state and are the avengers of the blood of those over whom they have charge and responsibility. So David was responsible.

Joab’s crime was even more heinous in that he was neither ashamed of it nor afraid of punishment for it. He boldly, flagrantly and audaciously wore the belt and shoes that were stained with innocent blood. In doing so he defied the justice of God and the king. “Deal with him according to your wisdom, but do not let his gray head go down to the grave in peace.” Even though Joab was up in years and would die sometime anyway, David wanted justice to be served. Though time has passed, still Joab deserved to die; he should be reckoned with at last; time does not erase, obliterate or abolish the guilt of any sin.

3. David’s Charge Regarding the Sons of Barzillai 7

David instructed Solomon to be kind to Barzillai’s family for Barzillai’s sake. Barzillai was probably already dead by this time, but David could not forget the kindnesses Barzillai had done for him when he fled from Jerusalem and Absalom. Verse 7 says, “But show kindness to the sons of Barzillai of Gilead and let them be among those who eat at your table. They stood by me when I fled from your brother Absalom.” When David, upon his death-bed, was remembering injuries that had been done to him, he would not forget also the kindnesses that had been shown to him. He charged his son to return those kindnesses. Elsewhere in the Bible we are told not to carry a grudge or harbor ill-will. We are to release and dismiss those negative feelings, forgive to be forgiven, release to be released.

On the other side of this equation, kindnesses should be remembered. We learn this not only from David’s charge to Solomon and Solomon’s obedience to that charge, but also from Pr 27:10 which Solomon may have written because of this instruction from his father. It says, “Do not forsake your friend or a friend of your family,” More than once Paul reminds his readers to be kind to someone because of a previous kindness. For example Paul prayed for the house of Onesiphorus, who had often refreshed him. II Tim 1:16 says, “May the Lord show mercy to the household of Onesiphorus, because he often refreshed me and was not ashamed of my chains.” Christian leaders—pastors, evangelists, missionaries, teachers and church leaders are well advised to remember and repay kindnesses. This is God’s way.

4. David’s Charge Regarding Shimei 8-9

David also wanted justice to be served to Shimei. Verses 8-9 say, “And remember, you have with you Shimei son of Gera, the Benjamite from Bahurim, who called down bitter curses on me the day I went to Mahanaim. When he came down to meet me at the Jordan, I swore to him by the Lord: ‘I will not put you to death by the sword.’ But now, do not consider him innocent. You are a man of wisdom; you will know what to do to him. Bring his gray head down to the grave in blood.” Curses are bitter any time, but these curses would have been more grievous than usual since they were not based on truth and were delivered at a time when David was already in great misery. Shimei poured vinegar or put salt into David’s wounds.

David did remember and here acknowledged that he had told Shimei that he would not put him to death. When Shimei met David on David’s return toward Jerusalem, he apologized to David and confessed his sin. David said then that he would not punish Shimei, but he did not say that his successor would not punish him. When David was returning to Jerusalem was not the appropriate time to punish Shimei, but he was an evil man and if his bad character rears its ugly head again, then you should use that opportunity to bring justice to him. David was not willing to spoil the celebrant atmosphere of his return to Jerusalem with a sentence of death, even on Shimei. There is a time for everything and that was not the time to hold court, but rather to rejoice in restoration. He would not use the sword of public justice to avenge himself.

David left the case with Solomon as to one that knew what to do. When David said, “do not consider him innocent,” he intimated to him that the pardon was not to be perpetual, but only a reprieve. Do not think him any true friend to you or your government. He is not to be trusted. He has no less malice now though he has more sense to hide it. His tempestuous spirit will soon give you an occasion to bring his grey head down to the grave in blood. This and David’s charge concerning Joab do not proceed from personal revenge, but wise and prudent zeal for the honor of the government. Honor accompanies the covenant God has made with his family and church and the violation of it ought not go unpunished. If a member of your worship team is morally misbehaving, he or she should not be allowed to continue to serve on the stage of the church in public. God loves justice. We must uphold the honor of God in His church.

5. David’s Death and Burial 10-11

Verses 10-11 say, “Then David rested with his ancestors and was buried in the City of David. He had reigned forty years over Israel—seven years in Hebron and thirty-three in Jerusalem.” The historian here does not include the extra 6 months to the 7 years and 6 months that David ruled in Hebron. He simply reports 7 years in Hebron and 33 in Jerusalem for a total of 40 years of David’s leadership as king.

After serving, David rested. Life is difficult but at its end we can anticipate rest. We do not fear death because of the truth expressed in Ps 116:15 which says, “Precious in the sight of the Lord is the death of his faithful servants.” The account of David’s death is a success story. Furthermore, David had fulfilled God’s purpose for him in his generation; it was time to rest. Acts 13:36 says, “Now when David had served God’s purpose in his own generation, he fell asleep; he was buried with his ancestors and his body decayed.”

Yet the decay of the body is not something to be feared, lamented or regretted. We must remember the triumphant hope recorded in I Cor 15:54-55 which says, “When the perishable has been clothed with the imperishable, and the mortal with immortality, then the saying that is written will come true: 'Death has been swallowed up in victory.' 'Where, O death, is your victory? Where, O death, is your sting?'" We can readily view David’s passing as a promotion and with a healthy and optimistic attitude anticipate and expectantly look forward to our own.

David was buried honorably in his own city. II Sam 23:1 records what was said of David when introducing his last words. We might borrow some of those words now to decorate David’s tomb: 'Here lies the body of David son of Jesse, the man exalted by the Most High, the man anointed by the God of Jacob, the hero of Israel’s songs.' David himself wrote in Ps 16: 8-11, “I keep my eyes always on the Lord. With him at my right hand, I will not be shaken. Therefore my heart is glad and my tongue rejoices; my body also will rest secure, because you will not abandon me to the realm of the dead, nor will you let your faithful one see decay. You make known to me the path of life; you will fill me with joy in your presence, with eternal pleasures at your right hand.”

We hold to the hope for the ultimate triumph of David’s son expressed in Acts 2:29-35. “Fellow Israelites, I can tell you confidently that the patriarch David died and was buried, and his tomb is here to this day. But he was a prophet and knew that God had promised him on oath that he would place one of his descendants on his throne. Seeing what was to come, he spoke of the resurrection of the Messiah, that he was not abandoned to the realm of the dead, nor did his body see decay. God has raised this Jesus to life, and we are all witnesses of it. Exalted to the right hand of God, he has received from the Father the promised Holy Spirit and has poured out what you now see and hear. For David did not ascend to heaven, and yet he said, ‘The Lord (God the father) said to my Lord (Jesus the Son): "Sit at my right hand until I make your enemies a footstool for your feet."'” Jesus, the son of David will have all enemies under His feet forever.

So we arrive at the end of our study of 73 lessons for leaders from the life of David. All Christians can benefit from such an exercise, though, in this series, we have attempted to identify specifically the instructions particularly useful for Christian leaders. May the Lord grant to us the wisdom and discernment we need to be able to follow the good aspects of David’s example while simultaneously avoiding those flaws that might reduce our effectiveness.

SOLOMON IS MADE KING

Sun, 05 Mar 2023 04:49:54 GMT

I Kings 1:32-53

32 King David said, “Call in Zadok the priest, Nathan the prophet and Benaiah son of Jehoiada.” When they came before the king, 33 he said to them: “Take your lord’s servants with you and have Solomon my son mount my own mule and take him down to Gihon. 34 There have Zadok the priest and Nathan the prophet anoint him king over Israel. Blow the trumpet and shout, ‘Long live King Solomon! 35 Then you are to go up with him, and he is to come and sit on my throne and reign in my place. I have appointed him ruler over Israel and Judah.” 36 Benaiah son of Jehoiada answered the king, “Amen! May the Lord, the God of my lord the king, so declare it. 37 As the Lord was with my lord the king, so may he be with Solomon to make his throne even greater than the throne of my lord King David!” 38 So Zadok the priest, Nathan the prophet, Benaiah son of Jehoiada, the Kerethites and the Pelethites went down and had Solomon mount King David’s mule, and they escorted him to Gihon. 39 Zadok the priest took the horn of oil from the sacred tent and anointed Solomon. Then they sounded the trumpet and all the people shouted, “Long live King Solomon!” 40 And all the people went up after him, playing pipes and rejoicing greatly, so that the ground shook with the sound. 41 Adonijah and all the guests who were with him heard it as they were finishing their feast. On hearing the sound of the trumpet, Joab asked, “What’s the meaning of all the noise in the city?” 42 Even as he was speaking, Jonathan son of Abiathar the priest arrived. Adonijah said, “Come in. A worthy man like you must be bringing good news.” 43 “Not at all!” Jonathan answered. “Our lord King David has made Solomon king.44 The king has sent with him Zadok the priest, Nathan the prophet, Benaiah son of Jehoiada, the Kerethites and the Pelethites, and they have put him on the king’s mule, 45 and Zadok the priest and Nathan the prophet have anointed him king at Gihon. From there they have gone up cheering, and the city resounds with it. That’s the noise you hear. 46 Moreover, Solomon has taken his seat on the royal throne. 47 Also, the royal officials have come to congratulate our lord King David, saying, ‘May your God make Solomon’s name more famous than yours and his throne greater than yours!’ And the king bowed in worship on his bed 48 and said, ‘Praise be to the Lord, the God of Israel, who has allowed my eyes to see a successor on my throne today.’” 49 At this, all Adonijah’s guests rose in alarm and dispersed. 50 But Adonijah, in fear of Solomon, went and took hold of the horns of the altar. 51 Then Solomon was told, “Adonijah is afraid of King Solomon and is clinging to the horns of the altar. He says, ‘Let King Solomon swear to me today that he will not put his servant to death with the sword.’” 52 Solomon replied, “If he shows himself to be worthy, not a hair of his head will fall to the ground; but if evil is found in him, he will die.” 53 Then King Solomon sent men, and they brought him down from the altar. And Adonijah came and bowed down to King Solomon, and Solomon said, “Go to your home.”

There may be a little bit of the ambition and aspiration of Adonijah in each of us. This narration of Solomon’s ascension to the throne of his father, David, is a sobering yet critical, essential and far-reaching lesson for every Christian leader. I do not want to just injure my ego; I want to kill it. Then, perhaps, God can use me.

1. The King’s Instructions are Given 32-37

This is a success story. From his bed, David effectively secured Solomon’s throne, Israel’s peace and crushed Adonijah’s scheme. It was time for clear assertive leadership and David rose to the occasion. The plan was carried out with good results for Israel, Solomon, David and Bathsheba.

David authorized Zadok, Nathan, and Benaiah, faithful men of position and authority, in whom he had confidence but whom Adonijah has passed by, with this task. They all succeeded in their effort to make it plain to all that Solomon was the next king. Verses 32-34 make it clear that David wanted with all possible fanfare, dignity, and ceremony to proclaim Solomon king. It says, “King David said, ‘Call in Zadok the priest, Nathan the prophet and Benaiah son of Jehoiada.’ When they came before the king, he said to them: ‘Take your lord’s servants with you and have Solomon my son mount my own mule and take him down to Gihon. There have Zadok the priest and Nathan the prophet anoint him king over Israel. Blow the trumpet and shout, “Long live King Solomon!”’”

To accomplish this they were to take servants of the king, body guards and household servants. This impressive size a group alone, would easily attract the attention of the residents of Jerusalem. And what would that crowd see? Solomon was to be set on the king’s own mule which David had ridden. (David did not have abundant stables and horses like Solomon eventually had.) The crowd would then watch Solomon carried by that mule to Gihon and anointed king by Zadok the priest and Nathan the prophet, the two most highly positioned and influential ecclesiastical leaders of the nation. They would next hear a trumpet blown and someone begin the shout that would soon filled the Gihon valley all the way back to the City of David, “Long live King Solomon!”

Solomon was not one of David’s older children. Adonijah was born in Hebron and would have at this time been between 33 and 40 years old. David and Bathsheba’s first son died about 20 years earlier and Solomon, the second son from that union, would have been born about 2 years later—18 years ago. Assuming that David was about 50 years old when he had his affair with Bathsheba and was now about 70, that would make Solomon now about 18 years old. Being a much younger son of David’s may have been a factor in Adonijah’s attempt to become king. At any rate, the Solomon that Zadok and Nathan were to anoint king was a young man. Though he was made king by divine appointment, since he was so young and his title was contested, it was especially necessary that his ascent to the throne should be publicly and clearly settled with due ceremony.

The anointing, signifying the presence and activity of the Holy Spirit, was typical for prophets and kings and later was a designation and qualification of the Messiah, Christ the anointed one, on Whom the Spirit, that oil of gladness, was poured without measure. Heb 1:9 says, “You have loved righteousness and hated wickedness; therefore God, your God, has set you above your companions by anointing you with the oil of joy.” And Ps 89:20 says, “I have found David my servant; with my sacred oil I have anointed him.” And all Christians, being heirs of the kingdom, do receive from him the anointing. James 2:5 says, “Listen, my dear brothers and sisters: Has not God chosen those who are poor in the eyes of the world to be rich in faith and to inherit the kingdom he promised those who love him?” and I John 2:27 says, “As for you, the anointing you received from him remains in you, and you do not need anyone to teach you. But as his anointing teaches you about all things and as that anointing is real, not counterfeit—just as it has taught you, remain in him.” As we celebrate Solomon’s anointing and observe what God did through him because of it, we are aware that we too are anointed and can expect that we too will bear fruit as “little Christs”—Christians—little anointed ones.

Observe that the great officers, civil and military, are ordered to give public notice of Solomon’s accent to the throne, and to express the public joy with the sound of trumpet. Moses had directed that great events might be observed with trumpets and then add the acclamations of the people: “Long live King Solomon!" 'Indeed, let him prosper, let his kingdom be established and perpetuated, and let him continue enjoying it for a long time.'' As David wrote in his Psalm for Solomon, “Long may he live! May gold from Sheba be given him. May people ever pray for him and bless him all day long.” We could well consider the entire Psalm 72, David’s last, David’s Psalm for his son, Solomon, to be a kind of model prayer of blessing for fathers who wish to encourage their growing adult sons. Affirming the good in the next generation is one way parents have to influence not only their own generation, but the next one too.

Then, according to David’s plan, they must bring Solomon in state to the city of David, to assist in kingdom affairs while his father was weak and then to be his successor after his death. He will be king in my stead. Soon Jerusalem would see the new king carried by that mule and accompanied by that shouting and happily roaring crowd to the place where David’s throne was located. And Solomon would mount it probably with all the pomp and dignity they could have arranged. It would be a great satisfaction to David himself, and to all parties concerned, to have this done immediately, that upon David’s death there might be no dispute. David was far from grudging his successor the honor of appearing as the next king in David’s own life-time. So heartily and wisely did David throw himself into the making and declaration of this plan that we might wonder why he had not put it into action days before. Perhaps he had been thinking about it. We commend him for this nobility, but wish he had acted on his thought sooner. It was a great plan, now let’s see how it was received.

Benaiah expressed his great satisfaction with these orders. Verses 56-37 say, “Benaiah son of Jehoiada answered the king, ‘Amen! May the Lord, the God of my lord the king, so declare it. As the Lord was with my lord the king, so may he be with Solomon to make his throne even greater than the throne of my lord King David!’” He was apparently speaking as a kind of representative for the group though the historian simply mentions only what this one, Benaiah, said. The king said, “Solomon shall reign for me, and reign after me.” “Amen,” says Benaiah heartily, 'as the king says, so say we; we are entirely satisfied in the nomination, and concur in the choice, we give our unanimous vote for Solomon. And since we can make nothing happen, much less establish it without the blessing of God, may the Lord Himself say so also!'' Verse 36 says, “Benaiah son of Jehoiada answered the king, “Amen! May the Lord, the God of my lord the king, so declare it.”

This spontaneous response from Benaiah, for our purposes in learning from David and the noble men of David’s generation, may demonstrate the language of his faith in that promise of God on which Solomon’s government was founded. That was Benaiah’s appropriate response in his day. Today, similarly, whatever subject we address, if we say it as God says it in His Word, we may hope that He will say and do as we say by His action in our lives. I find in Benaiah’s comment a lesson regarding prayer. For the person whose thoughts and prayers are consistent with God’s, what is bound in the heavenlies is bound on earth and what is loosed in the heavenlies is loosed on earth.

And as an extra blessing, Benaiah added a prayer of blessing for Solomon, recorded in verse 37, “As the Lord was with my lord the king, so may he be with Solomon to make his throne even greater than the throne of my lord King David!” What a kind prayer that God would be with Solomon as He had been with David, and make his throne greater! David was not one to envy His children’s greatness, even if it surpassed his own, but would heartily say Amen to it. He would not be upset by this as Saul had earlier demonstrated many times in his jealousy of his son-in-law. The wisest and best men and women in the world desire that their children may be wiser and better than themselves, for they themselves desire to be wiser and better than they are at present and wisdom and goodness are accurate, authentic and legitimate marks of greatness.

2. The King’s Instructions are Carried Out 38-40

The king’s orders are immediately executed. No time was lost. Solomon was brought in state to the place appointed, and there Zadok, though not yet high priest in Abiathar’s place, anointed him by the direction of Nathan and David. Just as David planned and commanded, so each part was implemented; all parties followed David’s script. Verses 38-40 say, “ So Zadok the priest, Nathan the prophet, Benaiah son of Jehoiada, the Kerethites and the Pelethites went down and had Solomon mount King David’s mule, and they escorted him to Gihon. Zadok the priest took the horn of oil from the sacred tent and anointed Solomon. Then they sounded the trumpet and all the people shouted, ‘Long live King Solomon!’ And all the people went up after him, playing pipes and rejoicing greatly, so that the ground shook with the sound.” When a plan is from God, the execution of it is delightfully similar to it.

We do not know where the equipment of the tabernacle was at this time after the ark was transferred by David to the tent in Jerusalem. Either a supply of holy anointing oil was in Gihon or it was brought there for this occasion. Zadok took a horn of it, which signified power and plenty, and with it he and Nathan anointed Solomon. David had included both Zadok and Nathan in his instructions and later it is reported that both of them (see v 45) participated in it. We do not, however, read that Abiathar anointed Adonijah. He was made king by a feast; not by anointing. Whom God calls, he anoints; ordination, an important man-made ceremony, illustrates anointing, but the true anointing is by God’s spirit.

When we read stories like this we want to get inside the story and experience our part too, just as others have before us. In this instance, we most certainly can get into the story. Notice that the word “Christ,” in actuality, means anointed, and He is the king whom God has set upon His holy hill of Zion, and all other anointings merely point to His anointing. Ps 2:6-7 say “‘I have installed my king on Zion, my holy mountain.’ I will proclaim the Lord’s decree: He said to me, ‘You are my son; today I have become your father.’” And all Christians are made to be subordinate kings by our God and for Him, and we too have an unction from the Holy One, 1 John 2:20 says, “But you have an anointing from the Holy One, and all of you know the truth.”

The people of Jerusalem expressed their great joy and satisfaction in Solomon’s coronation. They surrounded him with their Hosannas, their cheers of “God save king Solomon,” and accompanied him with their music and shouts of joy. We may think that this ceremony is just ceremony, but, not so. In participating spontaneously, whole-heartedly in such unity, they declared their agreement in the choice, that Solomon was not forced on them, but was completely acceptable and therefore cheerfully accepted. No prince can be wholly satisfied without this. What king does not want to know he is a satisfaction to his people. Every loyal and patriotic Israelite rejoiced in the exaltation of this Son of David as will all we believers likewise celebrate with boundless happiness the other Son of David.

3. Alarming News Reaches Adonijah 41-48

Not everyone was glad to hear the news of Solomon’s inauguration. Adonijah and his party were just as horrified, shocked and troubled as the other group celebrating in Jerusalem was delighted, ecstatic, euphoric and jubilant. They were now at long last finished with their feast. Apparently they had taken their time eating and drinking, feasting and laughing. Remember, everything that transpired between Nathan, Bathsheba, David, Zadok, Benaiah, the servants and the crowd on this day had all happened after the sacrificing and feasting had begun. Theirs was apparently a long, long feast. Now it was over and they learned what had happened while time passed and they ate to their heart’s content. In a later period, God’s Word addressed those who do not serve God so well as they serve their own bellies. Rom 16:18 says “For such people are not serving our Lord Christ, but their own appetites. By smooth talk and flattery they deceive the minds of naive people.” Phil 3:19 also mentions this type of person, “Their destiny is destruction, their god is their stomach, and their glory is in their shame. Their mind is set on earthly things.”

Their lengthy feast also suggests the vain confidence they had in their scheme, else they would not have lost so much time in it. With the sound of the crowd and uproar in Jerusalem, Joab though an old man, was quicker to realize the danger than Adonijah. Verse 41 says, “ Adonijah and all the guests who were with him heard it as they were finishing their feast. On hearing the sound of the trumpet, Joab asked, ‘What’s the meaning of all the noise in the city?’” Adonijah, was confident—falsely—that the messenger brought good news. Verse 42 says, “Even as he was speaking, Jonathan son of Abiathar the priest arrived. Adonijah said, ‘Come in. A worthy man like you must be bringing good news.’” The character of the messenger and the content of his message are not necessarily congruent.”

Usurpers flatter themselves with false hopes of success, and those are commonly least apprehensive and hesitant whose condition is, in actuality, the most dangerous. How can those who plot and do evil deeds expect to receive good news? No, regardless of the character of the messenger, the evil schemer cannot expect good news, but should rather prepare himself for the worst news—and be ready to quickly change courses and repent. Jonathan was son of Abiathar the high priest who was present at that very table. Yes, in responding to Adonijah, Jonathan had so much as to say 'Oh no, the best news I can give you is that your younger brother, Solomon, has been made king and all that you have planned and celebrated here is lost.'

Jonathan related his news to them very carefully. Here is his through, yet concise report, as recorded in verses 43-48, “‘Not at all!’ Jonathan answered. ‘Our lord King David has made Solomon king. The king has sent with him Zadok the priest, Nathan the prophet, Benaiah son of Jehoiada, the Kerethites and the Pelethites, and they have put him on the king’s mule, and Zadok the priest and Nathan the prophet have anointed him king at Gihon. From there they have gone up cheering, and the city resounds with it. That’s the noise you hear. Moreover, Solomon has taken his seat on the royal throne. Also, the royal officials have come to congratulate our lord King David, saying, ‘May your God make Solomon’s name more famous than yours and his throne greater than yours!’ And the king bowed in worship on his bed and said, ‘Praise be to the Lord, the God of Israel, who has allowed my eyes to see a successor on my throne today.’”

With this report Adonijah learned that Solomon was already on the throne. Adonijah had hoped to have stepped into the throne before him, but Nathan, Bathsheba, David and Zadok were too quick for him. Furthermore, Adonijah evidently realized the futility of any further effort to ascend the throne. He knew the people were pleased as he had heard in Jonathan’s message and as he could himself hear in the reverberations of their joyful acclamations. And he now knew that the kings servants attended Solomon with addresses of congratulations; even the main points of these speeches had been included in Jonathan’s response. The people and officials blessed king David, applauded his prudent care for the public welfare, acknowledged their happiness under his government, and prayed heartily for his recovery. They also prayed for Solomon, that God would make his name better than his father’s, which was realistic since he had such a godly father’s foundation on which to build. Adonijah had to abandon his hope and his scheme.

The king himself was pleased as is indicated by the fact that he bowed on the bed acknowledging his acceptance of his servants’ addresses and to offer up his own address to God as though to say, 'Blessed be the Lord God of Israel, who, as Israel’s God, for Israel’s good, has brought what was an evil dilemma, headache and obstacle to such a happy issue, my eyes even seeing it.' It must have been satisfying to David, as it is to good Christians everywhere, that when they are going out of the world, to see their families in a good condition before the Lord, their children rising up to serve God and their generation. Yes, Adonijah had no choice he had to give up and forsake his game plan.

4. Adonijah, Very Afraid, is Sent Home 49-53

This news was an effectual crush to Adonijah’s endeavor. It more than spoiled that day’s party and dispersed the company obligating every man to fend for himself. What had appeared to be a triumph was short-lived. His castle was not even built on sand; it was built on thin air, not with a poor foundation, but with no foundation; it soon fell and crushed them and great was the fall of it. Each one of them took their own way and tried to make the best of it.

Adonijah, himself was in a particular terror and undertook to gain safety by going to the alter at the temple. Verse 49 says, “At this, all Adonijah’s guests rose in alarm and dispersed. But Adonijah, in fear of Solomon, went and took hold of the horns of the altar.” He was now as much defeated, sad and depressed as he had been elevated, buoyed and jubilant. He had looked down on Solomon as not worthy to be his guest, but now dreaded him as his judge. In short, he feared because of Solomon.

The horns of the altar had for some time represented a sanctuary or place of refuge to which a guilty person could flee. Adonijah went there and clung to one of those horns. In doing so he acknowledged that he did not deserve a trial, but was appealing for mercy. He probably felt he had no other alternative. Perhaps Adonijah had formerly ignored or minimized the service of that altar, yet now he needed its protection. Adonijah did not want to fight or, more likely, could not fight, but at any rate, now he wanted the protection of the altar. Better late than never. He did have an altar to which he could flee. So he sent a request, “Let King Solomon swear to me today that he will not put his servant to death with the sword.”

In this request he acknowledged Solomon as his king and himself as his servant. He did not try to justify himself, but made supplication as to his judge. It was a great risk for him to do this; that morning he was grasping at a crown and before night he was begging for his life. Then Adonijah reigned, but now he trembled. Solomon sent back to Adonijah, possibly the same men who brought Adonijah’s request for mercy, and gave an order discharging him on his good behavior. Verses 52-53 say, “Solomon replied, ‘If he shows himself to be worthy, not a hair of his head will fall to the ground; but if evil is found in him, he will die.’ Then King Solomon sent men, and they brought him down from the altar. And Adonijah came and bowed down to King Solomon, and Solomon said, ‘Go to your home.’”

We do not know all that was in Solomon’s mind, but Adonijah was his brother, and it was the first offense. 'Perhaps, there is hope for this man since I see he so quickly repented and has appealed to me for mercy. Maybe he will be a peaceful and useful citizen. What is past I pardon, but if he be found disaffected, turbulent, and aspiring again, this offense will be remembered against him.'

Similarly, the Son of David today mercifully receives those who have been rebellious. If they will be faithful to their Sovereign, all former crimes shall not be mentioned against them. But, if they continue in the interests of the world and the flesh, it will be their ruin. Adonijah, having been summoned, bowed to king Solomon and then was told to go to his house. Solomon gave him his life and his estate and, in doing so, began establishing his throne in mercy.

We read this history and learn of the foolishness of seeking leadership positions out of personal ambition. The way up is down. The way to be lifted to a place of service in God’s kingdom is not to elevate ourselves, but to humble ourselves and bow low before our God. God is looking for humble men and women of prayer, sincerity and desire to serve; not people with aspiration, passion or yearning for recognition.

BATHSHEBA MAKES AND WINS HER CASE

luiz@vidalyon.com (Luiz Sifuentes) — Sun, 05 Mar 2023 04:48:16 GMT

I Kings 1:17-31

17 She said to him, “My lord, you yourself swore to me your servant by the Lord your God: ‘Solomon your son shall be king after me, and he will sit on my throne.’ 18 But now Adonijah has become king, and you, my lord the king, do not know about it. 19 He has sacrificed great numbers of cattle, fattened calves, and sheep, and has invited all the king’s sons, Abiathar the priest and Joab the commander of the army, but he has not invited Solomon your servant. 20 My lord the king, the eyes of all Israel are on you, to learn from you who will sit on the throne of my lord the king after him. 21 Otherwise, as soon as my lord the king is laid to rest with his ancestors, I and my son Solomon will be treated as criminals.” 22 While she was still speaking with the king, Nathan the prophet arrived. 23 And the king was told, “Nathan the prophet is here.” So he went before the king and bowed with his face to the ground. 24 Nathan said, “Have you, my lord the king, declared that Adonijah shall be king after you, and that he will sit on your throne? 25 Today he has gone down and sacrificed great numbers of cattle, fattened calves, and sheep. He has invited all the king’s sons, the commanders of the army and Abiathar the priest. Right now they are eating and drinking with him and saying, ‘Long live King Adonijah!’ 26 But me your servant, and Zadok the priest, and Benaiah son of Jehoiada, and your servant Solomon he did not invite. 27 Is this something my lord the king has done without letting his servants know who should sit on the throne of my lord the king after him? 28 Then King David said, “Call in Bathsheba.” So she came into the king’s presence and stood before him. 29 The king then took an oath: “As surely as the Lord lives, who has delivered me out of every trouble, 30 I will surely carry out this very day what I swore to you by the Lord, the God of Israel: Solomon your son shall be king after me, and he will sit on my throne in my place.” 31 Then Bathsheba bowed down with her face to the ground, prostrating herself before the king, and said, “May my lord King David live forever!”

Nathan and Bathsheba partnered together to inform David that Adonijah was in the act of having himself made king. Bathsheba was given an opportunity to speak and she arose to the occasion and did well. We will see that she did not respond with mere emotion—though she probably had deep and important feelings and opinions on the subject at hand—but rather with well-stated reasons, logic and argumentation presented her case. We are learning leadership principles from David in this series, but this time we learn this one from Bathsheba—she used reason not emotion.

1. Bathsheba Explained the Situation 17-21

Her response to her husband the king was concise, wise and clear. She reminded him that he had promised and swore with a solemn oath that her son, Solomon, would succeed him as king. Verse 17 says, “She said to him, ‘My lord, you yourself swore to me your servant by the Lord your God: "Solomon your son shall be king after me, and he will sit on my throne."'" She believed that if David only knew the situation, that he would keep his word. Very possibly they had discussed this over the years of their marriage. She also told him of Adonijah’s plans and actions to take the kingdom for himself. Verses 18-19 say, “But now Adonijah has become king, and you, my lord the king, do not know about it. He has sacrificed great numbers of cattle, fattened calves, and sheep, and has invited all the king’s sons, Abiathar the priest and Joab the commander of the army, but he has not invited Solomon your servant.”

Before we think about what she did say, let us observe what she did not say. She could have said something like, 'You are getting old and have been getting old for some time. You are not actively ruling your kingdom, just staying in this bed keeping yourself warm, and even that, you cannot do without the help of this young woman in bed with you. Decisions need to be made, succession to the throne has been decided many years ago, but you have not acted on it even though you yourself are practically an invalid. If Adonijah becomes king, not only will Solomon not be king, he will probably be killed and I with him. If you had handled this responsibility sooner, this problem would not even have occurred. Why didn’t you learn from Absalom’s rebellion? Now the nation has to go through that again!' We do not know if even a hint of a thought like that had quickly slipped through her mind, but we do know that she said nothing at all like this; not a negative word or expression, not a hint of resentment, mere emotion or passion passed her lips. She stayed positive—and persuasive.

As leaders in God’s church we could take a lesson from this. Many people, lacking foresight without the ability to think and plan ahead, make mistakes because they are preoccupied with personal issues—like keeping warm. Jerusalem does get cold in the winter. It snows there—not every year, but many years. David’s palace did not have a central heating system. We can be either considerate as we face those difficulties or we can follow Bathsheba’s good example and stay positive.

She said something like this, “The fault is not yours because you did not even know about it, but now you do. And so to keep your promise to me, please stop Adonijah’s attempt to take the throne from you and Solomon.' She even told him who Adonijah’s guests were and who was left out—including Solomon. 'Leaving Solomon out, showed us that Adonijah considered Solomon a rival which makes me the rival’s mother. Solomon being neglected reveals Adonijah’s contempt for your promise to make Solomon king.' These are the lines of thought along which she addressed her wise speech to David.

Then she proceeded to explain how David could thwart Adonijah’s plan. Verses 20-21 say, “My lord the king, the eyes of all Israel are on you, to learn from you who will sit on the throne of my lord the king after him. Otherwise, as soon as my lord the king is laid to rest with his ancestors, I and my son Solomon will be treated as criminals.” She was aware, as were the people, that David was not only the king, but that God often supernaturally directed David’s administrative decisions; that he had a prophetic aspect to his leadership. Israel is waiting for you to tell us what to do. We are looking for your signal of God’s intention in this matter of great importance. David’s word would be an oracle and a law to them and it will easily end the controversy and completely bring a halt to Adonijah’s present ambitions.

Bathsheba also prudently suggested the immediate danger she and her son would be in if this question was not resolved in David’s life-time, but even closer to the point, it needed to be solved right then because Adonijah had already had himself declared king and was actively beginning to take over. Already, as Nathan the prophet will soon assert, the hills were echoing the sounds of shouts of “Long live king Adonijah!” Bathsheba had pressed her case well by mentioning Joab the general and Abiathar the high priest being on Adonijah’s side. With men of power and prestige like them siding with Adonijah, he is likely to prevail. 'This makes Solomon and me look like traitors.' Usurpers are cruel. If this one had really reached the throne, he would not have dealt with Solomon as justly as Solomon will treat him. Usurpers do not change their character into fair, easy-going, justice-loving gentlemen after they have achieved their desired positions. Bathsheba argued and petitioned well in behalf of herself, her son and the whole kingdom.

Satan too is a usurper and we do as well as Bathsheba did, when, with the Lords help and with His gift to us of courage, and in the power of His name used effectively in our prayers, entreaties and arguments toward God for the establishment and maintenance of His Kingdom among us, we resist the devil and do not allow the gates of hell to prevail against our advances, defenses and counter-advances. We will not yield to him. We will not yield to the usurper, accuser and arch-enemy of our Lord in whose name we cast down arguments and evil imaginations. Bathsheba did well to argue against the usurper of her day. We also do well when, in prayer, we follow her example.

As II Cor. 10:4-5 say, “The weapons we fight with are not the weapons of the world. On the contrary, they have divine power to demolish strongholds. We demolish arguments and every pretension that sets itself up against the knowledge of God, and we take captive every thought to make it obedient to Christ.” We do not argue and wrestle against mere people as Bathsheba did, rather we are (to paraphrase Eph. 6:11-12), “strong in the Lord and in his mighty power, we put on the full armor of God, so that we can take our stand against the devil’s schemes. For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms.” Bathsheba’s argument prevailed in the king’s heart, and so will ours. Her king received and listened to her and our king welcomes, accommodates and listens to us with an even more attentive, understanding and responsive ear.

2. Nathan Collaborated as Planned 22-27

Just as he promised, Nathan the prophet, stepped in and affirmed the truth and rightness of Bathsheba’s report and request, even before David had time to give his response, as though to make certain that he heard her and believed her correctly. We will notice a strong similarity between what she said and what Nathan said. Out of the mouth of two witnesses—and both of them credible sources—this word would be established, and he would immediately give positive orders as we will soon see. On the other hand, we must also consider that Nathan, himself, was Bathsheba’s source—he had told her! Was this really two separate witnesses speaking? Or did Bathsheba confirm the report from another source?

The king was told that Nathan the prophet had come, and, yes, he is sure to be always welcomed by the king, especially when David was not physically strong or well or had something big on his mind such as what Bathsheba had just explained. In either case, don’t you think a reputable prophet would be especially welcome. Nathan knew he must render honor to whom honor is due, and therefore does the same thing now, when David is in bed, that he would have done were David on his throne. Verses 22-23 say, “While she was still speaking with the king, Nathan the prophet arrived. And the king was told, ‘Nathan the prophet is here.’ So he went before the king and bowed with his face to the ground.” With that formality completed, Nathan got right to his message.

Verses 24-27 say, “Nathan said, ‘Have you, my lord the king, declared that Adonijah shall be king after you, and that he will sit on your throne? Today he has gone down and sacrificed great numbers of cattle, fattened calves, and sheep. He has invited all the king’s sons, the commanders of the army and Abiathar the priest. Right now they are eating and drinking with him and saying, ‘Long live King Adonijah!’ But me your servant, and Zadok the priest, and Benaiah son of Jehoiada, and your servant Solomon he did not invite. Is this something my lord the king has done without letting his servants know who should sit on the throne of my lord the king after him?”

Consistent with the difference between their two roles, Nathan spoke somewhat more plainly with the king than Bathsheba had. He was a man, she was a woman; he was a prophet while she was David’s wife. Yet, he explained Adonijah’s attempt as Bathsheba had, in similar terms, adding that Adonijah’s party had already risen to such an elevated assurance that the crowd was shouting ‘Long live King Adonijah!’ as though king David were already dead, and added the observation that he, Zadok and Benaiah had not been invited to their feast. Wouldn’t this suggest that Adonijah’s movement had resolved not to consult either God or David in the matter? Nathan, after all, was thoroughly familiar with the events surrounding Solomon’s birth and God’s promise to put him on David’s throne. Of course they would not invite Nathan! Certainly they would not invite Solomon either!

Nathan tactfully allowed David space to wiggle out of an awkward position by asking, “Is this something my lord the king has done without letting his servants know who should sit on the throne of my lord the king after him?” This is as though to say, 'If that is so, David, you are not so faithful to God’s Word or your own as we thought you to be. And if not, then it is now time that you speak up against the usurpation, and declare Solomon your successor. If that is so, why was I not told? As your confidant I should have been informed, especially concerning this. I am the one who delivered to you the Word of the Lord that Solomon’s name should be Jedidiah—loved of the Lord. Have you altogether forgotten or dismissed that? You promised Bathsheba that Solomon would be the next king. Have you forgotten that?'

'If my lord the king knows nothing of this matter, as apparently you do not, what horrible action is this that Adonijah and his party are up to?' By asking this one, simple, meaningful question, Nathan seems to have be able to arouse David against Adonijah and his plans. David appears to have been aroused to more decisively support of Solomon. This good man, David, apparently just needed to be prodded to do his duty. How many others around us need us to simply ask them essentially the same question Nathan asked David, “Is this something you have done without informing me?” We can do this, not in an accusing tone, but with the attitude of someone who speaks the truth in love. By reminding others of their obligations to do right, whether to stop doing wrong or actively to do right, by reminding them of their duty, could we do them a real kindness, as Nathan did to David here?

3. David Fulfilled the Promise 28-31

Having heard from Bathsheba and Nathan, David made what seems to be a formal and solemn declaration that Solomon will be his successor. Bathsheba was called in and David delivered the message in person to her. Surely this would have been very good news. Verses 28-30 say, “Then King David said, ‘Call in Bathsheba.’ So she came into the king’s presence and stood before him. The king then took an oath: ‘As surely as the Lord lives, who has delivered me out of every trouble, I will surely carry out this very day what I swore to you by the Lord, the God of Israel: Solomon your son shall be king after me, and he will sit on my throne in my place.’” He rehearsed that he had given her his oath before. Even though he is old, and his memory may have begun to fail him, he still remembered this. We are glad with Bathsheba, Nathan and Solomon that David remembered.

This reference to an oath, however, does bring up another question for the Christian believer of today—the keeping of our word. David and others in Bible days supported their pledge, promise or vow by taking an oath. We believers do not usually do that today. Why? Jesus taught us that everything we say should be true, kept, honored and maintained, even without swearing. Here is what He taught, as recorded in Mat. 5:33-37, “Again, you have heard that it was said to the people long ago, ‘Do not break your oath, but fulfill to the Lord the vows you have made.’ But I tell you, do not swear an oath at all: either by heaven, for it is God’s throne; or by the earth, for it is his footstool; or by Jerusalem, for it is the city of the Great King. And do not swear by your head, for you cannot make even one hair white or black. All you need to say is simply ‘Yes’ or ‘No’; anything beyond this comes from the evil one.”

The last part of what Jesus said on this subject, “anything beyond this comes from the evil one,” deserves a brief explanation. We live in a world of deceit, lying, cheating and many are the occasions when people do not keep their word. In such an evil atmosphere some try to attest to the truth of a statement by adding a strong affirming statement, a vow, swearing or the taking of an oath etc. In another age the taking of an oath may have been the making of a sacred obligations so that it cannot be broken, but if we live under the new Covenant in practice as well as belief, as a new creation, we live in the truth, we believe the truth, we state the truth, and we keep our word even without adding what Jesus said was unnecessary. If I say “yes,” we take that to mean a real “yes,” and if I say “no,” we take that to mean a real “no.” We will not expect that David, who lived in another period, will have lived up to the high standards of Jesus’ teachings as we do today, so we will be tolerant of David taking an oath, while at the same time not taking oaths ourselves because Jesus said anything added to a “Yes” or “no” stems from the evil one.

Having come to understand that we don’t and why we don’t take oaths today, we can nevertheless try to appreciate the sincerity of David’s declaration that “As surely as the Lord lives, who has delivered me out of every trouble, I will surely carry out this very day what I swore to you by the Lord, the God of Israel: Solomon your son shall be king after me, and he will sit on my throne in my place.” Without dispute, without delay let this be done. His form of swearing seems to be what he used often because the exact same words were used when he declared that Rekab and Baanah, who killed Ish-Bosheth while he lay sleeping in his bed in his house, should be executed for their sin. He used these same words then too, “As surely as the lord lives who has delivered me out of every trouble” (II Sam 4:9).

Whatever else David intended by using these words, in addition to that, we can take his expression as a acknowledgement that David knew and testified to the fact that it was the Lord who had delivered him from every trouble. If Bathsheba reported this conversation fully to her son, Solomon, her son may remember his father’s testimony and look to the Lord and trust Him to deliver himself if he too should meet distress.

Bathsheba received these assurances whole-heartedly. Adonijah and his group may affront David, but she would honor and reverence him. Verse 31 says, “Then Bathsheba bowed down with her face to the ground, prostrating herself before the king, and said, 'May my lord King David live forever!'"

The king’s body may be so weak that he cannot generate enough warmth to live without a warm body next to him, he may be old and frail and unable to administrate the affairs of the kingdom, but heart and soul, I wish him well, may he live forever, “May my lord King David live forever!” She did not think he lived too long; she wished him many more years.

Bathsheba would be happy for David to live a long time, but, for discussion purposes, suppose that even if she were to take more delight in being the mother of king Solomon rather than being the wife of king David, we may observe that it is a noble thought for anyone to unselfishly wish health and long life for another, and especially when the lengthening of that life delays the benefits and advantages that will come to oneself. Here is another indication of the positive attitude Bathsheba maintained. David had wanted her first husband, Uriah, dead, but she wanted David to live a long time.

Those who follow your leadership may want you to live or remain a long time, but that noble wish will not make it so. You will move to another ministry or pass away and go to your reward as David and every other godly leader has done. The question for you is, 'have you made plans for a smooth transition from your leadership to the administration and management of those who will remain after you are gone?' The leader who has put in place a plan for the work to continue after he or she has passed on, is wise, discrete and forethoughtful. Their work will endure.

AMBITIOUS ADONIJAH VS. BATHSHEBA

luiz@vidalyon.com (Luiz Sifuentes) — Sun, 05 Mar 2023 04:46:33 GMT

I Kings 1:1-16

1 When King David was very old, he could not keep warm even when they put covers over him. 2 So his attendants said to him, “Let us look for a young virgin to serve the king and take care of him. She can lie beside him so that our lord the king may keep warm.” 3 Then they searched throughout Israel for a beautiful young woman and found Abishag, a Shunammite, and brought her to the king. 4 The woman was very beautiful; she took care of the king and waited on him, but the king had no sexual relations with her. 5 Now Adonijah, whose mother was Haggith, put himself forward and said, “I will be king.” So he got chariots and horses ready, with fifty men to run ahead of him.6 (His father had never rebuked him by asking, “Why do you behave as you do?” He was also very handsome and was born next after Absalom.) 7 Adonijah conferred with Joab son of Zeruiah and with Abiathar the priest, and they gave him their support. 8 But Zadok the priest, Benaiah son of Jehoiada, Nathan the prophet, Shimei and Rei and David’s special guard did not join Adonijah.9 Adonijah then sacrificed sheep, cattle and fattened calves at the Stone of Zoheleth near En Rogel. He invited all his brothers, the king’s sons, and all the royal officials of Judah, 10 but he did not invite Nathan the prophet or Benaiah or the special guard or his brother Solomon.11 Then Nathan asked Bathsheba, Solomon’s mother, “Have you not heard that Adonijah, the son of Haggith, has become king, and our lord David knows nothing about it? 12 Now then, let me advise you how you can save your own life and the life of your son Solomon. 13 Go in to King David and say to him, ‘My lord the king, did you not swear to me your servant: “Surely Solomon your son shall be king after me, and he will sit on my throne”? Why then has Adonijah become king?’ 14 While you are still there talking to the king, I will come in and add my word to what you have said.” 15 So Bathsheba went to see the aged king in his room, where Abishag the Shunammite was attending him. 16 Bathsheba bowed down, prostrating herself before the king. “What is it you want?” the king asked.

A smooth succession from one leader to the next is crucial if the growth, health and influence of a Christian organization is to continue into the next generation. It takes time to formulate plans for succession, but without them it is possible that much of what was gained by the former leader and his or her leadership team could be lost. A greater success is obtained when succession plans are well in place and others know about them. Then the work goes on even though a leader is called home to be with the Lord or to another place of ministry. This principle is illustrated in this lesson.

1. Abishag Served the King 1-4

By the great mercy of God, David escaped the sword of the destroying angel. God does deliver us from diseases and danger, but David was growing old as every candle will either be blown out or burn itself out. He had lived a full life and was now an old man, so old that he could not even keep himself warm. Verse 1 says, “When King David was very old, he could not keep warm even when they put covers over him.” The flame of life had burned hot and bright, but now his blood is cold and he is confined to his bed, and even there can get no heat. He was seventy years old and, though many are still healthy, lively, fit for business and vigorous at that age such as Moses or Barzillai, David was not.

“Let not . . . the strong boast of their strength” (Jer. 9:23). The Lord’s Word to Jeremiah has multiple possible applications. In this case, David had been strong and now was weak. He had glorified the Lord with his strength while he was youthful and could. Now, in a different season of life, even though his body was weak, his spirit and faith could still be energetic and forceful. David had served well while he was young and strong so he would have no regrets now that he was old and weak. Even before Solomon wrote these words of wisdom, David had obeyed this principle. Eccl 12:1-3 say, “Remember your Creator in the days of your youth, before the days of trouble come and the years approach when you will say, ‘I find no pleasure in them’—before the sun and the light and the moon and the stars grow dark, and the clouds return after the rain; when the keepers of the house tremble, and the strong men stoop, when the grinders (teeth) cease because they are few, and those looking through the windows (eyes) grow dim;” What our hands find to do for God now in our generation, let us do with all our strength, because the night of old age, in which we will no longer be able to work, is coming and we will want to know then that we used today’s opportunities well while we could.

It might trouble one to see his physicians so weak and unable to help David other than to try to keep him warm. If that was all they could do, they did, at least, seek to serve his interests as well as they could. Clothes can keep warmth in, but there must first exist warmth that is to be kept. In another period of Israel’s history the prophet Haggai observes the lack of blessing on Israel because they were not as eager to rebuild the house of God as they should have been. He said of them, “You put on clothes, but are not warm” (1:6). In Haggai’s time God’s favor was lifted for a while to let Israel know they should be more active in service to God and his temple. In David’s case, his body was simply failing, but in our case, if we are still young and yet clothes do not keep us warm, perhaps God is speaking to us as He did to Israel in Haggai’s day.

As the day of David’s promotion to heaven grew nearer, there were other matters of great importance, that should have been undertaken. They were not addressed, decided or solved for lack of forethought or because of the preoccupation of the court with keeping David’s aging body warm and alive. We know from a later conversation between Bathsheba and Solomon, regarding a request for a wife for Adonijah, that David apparently actually married young Abishag before she got into his bed to warm his cold body. Even though they never physically consummated the marriage, David and Abishag were married—as though David needed another wife! We know this because, otherwise this conversation between Bathsheba and Solomon makes no sense. Here is the conversation that took place after Solomon became king. It enables us to see that the Abishag solution was not a truly wise solution to the more important matters that were at hand.

I Kings 1:20-23 says, “‘I have one small request to make of you,’ she said. ‘Do not refuse me.’ The king replied, ‘Make it, my mother; I will not refuse you.’ So she said, ‘Let Abishag the Shunammite be given in marriage to your brother Adonijah.’ King Solomon answered his mother, ‘Why do you request Abishag the Shunammite for Adonijah? You might as well request the kingdom for him—after all, he is my older brother—yes, for him and for Abiathar the priest and Joab son of Zeruiah!’ Then King Solomon swore by the Lord: ‘May God deal with me, be it ever so severely, if Adonijah does not pay with his life for this request!’”

The Abishag “solution” was no solution to a much more important matter. It only addressed the temporary problem of David’s aging physical body. David would have been better off to be proactive, think ahead, consult his counselors and appoint Solomon to succeed himself. The whole confusing affair with Adonijah’s attempt to take the throne could have been avoided. David’s prophets should have been consulted as well as his physicians in an important affair of this nature. It was infinitely more important that Solomon be established on David’s throne than that Abishag be in his bed. Perhaps this part of David’s story can teach us that it is more important for a leader and his or her team to care for the details of succession—what will happen to his or her work after he or she is gone—than to be preoccupied with mere matters of physical comfort.

2. Adonijah Shows His Ambitions 5-6

David experienced a great deal of self-imposed affliction in his children. It could have been avoided and would have if David had observed and learned from Eli’s and Samuel’s failures to raise their sons to become godly and responsible adults. “Sons were born to David in Hebron: His firstborn was Amnon the son of Ahinoam of Jezreel; his second, Kileab the son of Abigail the widow of Nabal of Carmel; the third, Absalom the son of Maakah daughter of Talmai king of Geshur” (II Samuel 3:2-3). Amnon his first-born, and Absalom, his third, had both been his grief. About his third, by Abigail, we know nothing, and “the fourth, Adonijah the son of Haggith” (II Samuel 3:4) was one of those that were born in Hebron, about whom we have heard nothing until now. By now Adonijah was at least 33 years old and Verse 6 says, “(His father had never rebuked him by asking, 'Why do you behave as you do?'" He was also very handsome and was born next after Absalom.)” He was good-looking and next in age to Absalom and, unfortunately, he was evidently also close to Absalom in temperament, spirit and character. To make matters worse, because of David’s weakness in dealing with his sons as a responsible father, in David’s eyes he had been a jewel, but was now a thorn.

His father had made a pet of him, David had never confronted him at any time. Scripture does not say that he never displeased his father and it is actually probable that he had frequently. The narrative clearly leads us to understand that David spoiled him. Maybe he lamented his behavior, but never displeased, opposed, denied, called him to account or resisted him. David never taught him about responsibility and never reproved, rebuked or corrected him. This is a formula for disaster because, as Pr 22:15 says, “Foolishness is bound in the heart of a child; but the rod of correction shall drive it far from him.” We might well ponder if Adonijah’s younger half-brother, Israel’s next king, didn’t arrive at this understanding by watching Adonijah’s unbridled behavior in their family.

If David did not correct Adonijah because Adonijah sulked or complained when he was disciplined, that does not remove any blame from either father or son. It was the son’s fault that he was displeased at reproof and took it for an affront and so he, himself, lost the benefit of correction. It was also the father’s fault that, just because he saw it displeased his son, he stopped, or never really started to train him well. Now he will soon very much regret his earlier failure. If this problem had happened only with Adonijah, we might have an easier or more lenient interpretation of David’s child-raising policy (actually a child-spoiling policy), but Adonijah is the third son to become a serious problem to David. And all three of these problems can be traced to the lack of correction of the child on the part of the father. Pity fathers who honor their sons more than they do God and the instruction God has given us in His Word to discipline our children. Parents who do not keep their children under firm and loving restraint forfeit the honor they might later receive from their children. Adonijah was certainly not fit to take David’s place of leadership.

3. Adonijah’s Following 7-10

Adonijah, in return, made a fool of his father. Verse 5 says, “Now Adonijah, whose mother was Haggith, put himself forward and said, 'I will be king.’ So he got chariots and horses ready, with fifty men to run ahead of him.” Perhaps Adonijah thought because dad is old, confined to his bed and not paying attention to matters of state, “I will be king.” Children who are indulged learn to be proud and ambitious and this is the ruin of a great many young people. The way to keep them humble is to keep them under; not because we are mean, unkind or unloving or want to hold them back from fulfilling their potential, but, to the contrary, because we are responsible, and truly loving parents who want our children to succeed.

Let’s try to get inside Adonijah’s ambitious head and understand his timing, motivation and arrogance. 'Dad is going to die any time. Let me prepare to succeed him. On second thought, before he appoints my younger half-brother, Solomon to the throne, let me be proactive, think ahead and declare myself king before I would have to come against a newly appointed king Solomon. Let me do it now.' I Chron 22:9 says, “But you will have a son who will be a man of peace and rest, and I will give him rest from all his enemies on every side. His name will be Solomon, and I will grant Israel peace and quiet during his reign.” Public announcements likely had been made that Solomon would be the next king. This meant that Adonijah’s attempt by force to cut Solomon off was done in contempt of God and his father.

He looked upon his father as antiquated, outmoded and good for nothing, and therefore wanted immediate possession of the throne. A little later, Bathsheba would report to David, as recorded in I Kings 1:25, “Today he has gone down and sacrificed great numbers of cattle, fattened calves, and sheep. He has invited all the king’s sons, the commanders of the army and Abiathar the priest. Right now they are eating and drinking with him and saying, ‘Long live King Adonijah!’” In his pride he not only felt that he alone was competent to rule, but took a dim view of others who, in actuality, were more capable than himself. His dad was old and not fit to rule and his kid brother, Solomon was not yet able to reign. I will take the reins of the government now. It is a very base and wicked mind for a child growing or grown to insult their parents because of some weakness due to their age.

To make his claim on the throne he gathered a group of followers to wait on and fight for him—50 of them as a matter of fact. He attracted even Joab, the general of the army, to his side and also Abiathar the high priest. “Adonijah conferred with Joab son of Zeruiah and with Abiathar the priest, and they gave him their support” (v 7). It is not surprising that he would attempt to gain their loyalty, but it is, indeed amazing that they would be so weak and willing. Both were old and had long been faithful to David. How is it that these experienced older men could be persuaded to join against David? Neither could find any advantage to themselves if they followed Adonijah, because they were already secure at the head of camp and congregation.

It appears that God left them to themselves. He allowed it. Perhaps there was some hidden—or not so hidden—sin in their hearts that God wanted to punish with a whip of their own making, perhaps to correct them for some former misconduct with a scourge they themselves made. Verse 8 says, “But Zadok the priest, Benaiah son of Jehoiada, Nathan the prophet, Shimei and Rei and David’s special guard did not join Adonijah.” So we also know who the loyal friends of David were. We are not told whether Adonijah tried to woo them or not. Maybe Adonijah did not even approach them because he knew these men were loyal to David. If so, that was a good reputation to have—so loyal that none need bother even trying to tempt them into the rebel’s camp. Even if they were approached by Adonijah, these faithful men had the courage to resist any temptation to join a new, seemingly popular, fad.

Adonijah prepared a great entertainment at En-rogel, not far from Jerusalem which would seem to argue that this was a well-planned event as opposed to being something merely spontaneous. His guests were the king’s sons and servants, whom he wined, dined and feasted to bring them over to his party. Solomon was not invited, neither because he despised nor despaired of him, but probably because he knew in his selfish and ambitious heart that Solomon was his father’s and God’s choice. “. . . but he did not invite Nathan the prophet or Benaiah or the special guard or his brother Solomon” (v 10).

Reasons guide thinking people’s decisions, but there is another class of persons on earth who are persuaded by simpler and more sinister means. “For such people are not serving our Lord Christ, but their own appetites. By smooth talk and flattery they deceive the minds of naive people” (Rom 16:18). Some people are misled by what you put in their mouths and other are deceived by what you put in their ears. We observe that, except for the three mentioned above whom he did not invite, he invited “all;” that is to say that “all” his brothers, the king’s sons and “all” the royal officials of Judah were invited. It would be a blessing not to be invited.

We do not know if the animals Adonijah sacrificed were offered to God as a sacrifice as Absalom had done, or not. Absalom had pretended to be fulfilling a vow he had made while in exile. It might look good in the eyes of men to begin a new enterprise with an act of devotion, but if the devotion is not true, it would be far better not to try to use religion and appearance as a compensation for lack of character, honesty and character. God is watching and He will not be mocked.

4. Coached by Nathan, Abigail Approaches the King 11-16

Nathan and Bathsheba worked together to receive from David the promised appointment of Solomon to the throne. If successful, this action would quickly squelch Adonijah’s plans to usurp the kingdom. David did not know what was happening. Children may think they are safe and free from punishment as long as their parents do not know about it. Actually, neither did Bathsheba know about it until Nathan told her. It is dangerous to hide away from news of the outside world. We need to know what is going on if we will protect our own interests and pray effectively for God’s kingdom to come and His will to be done in every political, social, church-related or community-impacting development. Let us not get too comfortable in our ignorance of how the world goes.

Solomon, it is possible, did know of it, and we might wonder why he did not confer with his mother about it. It may be that he was willing to let God and his friends bring order. If so, that is amazing faith on his part—to watch a rebellion develop and know it was against his interests, but yet do nothing. Did he stay in his room and pray? We don’t know how he occupied himself. We do know, however, that in Psalm 127, which has Solomon’s name in the heading, that some in the world will rise early, stay up late, eat the bread of sorrows, but that it is done in vain because God gives sleep to those He loves. Psalm 127:1-2 says, “Unless the Lord builds the house, the builders labor in vain. Unless the Lord watches over the city, the guards stand watch in vain. In vain you rise early and stay up late, toiling for food to eat—for he grants sleep to those he loves.” Solomon’s God-given name, Jedidiah, means “beloved by God” and the Hebrew root of that word is the same as the root of “those he loves”—his darling(s) found in Psalm 127:2. God would watch out for Jedidiah even through the effort his brother, Adonijah was making to take his God-promised position from him.

Nathan told Bathsheba about the situation in verse 11, “Then Nathan asked Bathsheba, Solomon’s mother, ‘Have you not heard that Adonijah, the son of Haggith, has become king, and our lord David knows nothing about it?’” And he also laid the ground-work for means to counter-act against it. Verses 12-14 say, “Now then, let me advise you how you can save your own life and the life of your son Solomon. Go in to King David and say to him, ‘My lord the king, did you not swear to me your servant: “Surely Solomon your son shall be king after me, and he will sit on my throne”? Why then has Adonijah become king?’ While you are still there talking to the king, I will come in and add my word to what you have said.”

Nathan was concerned, because he knew God’s mind, and David’s and Israel’s interest. Also it was through Nathan that God had named Solomon Jedidiah, and therefore he would not sit still and see the throne usurped. He knew the throne was Solomon’s right by the will of the God from whom all promotions come. Nathan knew God’s plan and felt a responsibility to intervene in Solomon’s behalf. Nathan went to Bathsheba, she would have the greatest concern for Solomon and the easiest access to David. He informed her of Adonijah’s actions and that it was without David’s consent or knowledge. He suggested to her that Solomon was in danger of losing the crown and that he and she too could lose their lives if Adonijah succeeded. She could be humble and take no action, but the law of self-preservation, and the commandment not to murder, obligates us to use means to preserve our own life and the lives of others. He was correct. She must act. But how? He helped her with this question too.

Now, said Nathan, go see and speak to the king. Remind him of his promise, that Solomon should be his successor and to ask him in the most humble manner, “Why then has Adonijah become king?” He thought David was not so cold but that this would warm him. Conscience and a sense of honor, would revive life in him in a situation like this. Nathan further promised that he would join her and attest to the validity of her message and question. This was not a deceitful trick or a false claim; it was wisdom because God’s Word says that at the mouth of two witnesses something can be established.

Bathsheba, following Nathan’s advice lost no time, but immediately went to visit the king on a similar errand as Esther who came to king Ahasuerus, to intercede for her life and the lives of her people. Verses 15-16 say, “So Bathsheba went to see the aged king in his room, where Abishag the Shunammite was attending him. Bathsheba bowed down, prostrating herself before the king. ‘What is it you want?’ the king asked” Bathsheba did not need to wait for a call as Esther did, she knew she would be welcome at any time.

Even though Abishag was ministering to him—presumably warming his cold body, Bathsheba was not offended, neither toward him or her for it. Furthermore, in humility, she also “bowed down, prostrating herself before the king.” She followed Sarah’s example and honored her husband as her lord, bowed before her sovereign, and still showed respect after all these years for her lover. Those of us who would like to find favor with the superiors in our organizations, will accomplish that goal and reach that objective more readily if we show them reverence, respect and honor. We should be deferential toward those whom we expect to be kind to us.

Bathsheba’s conference with David was off to good beginning. David asked her, “What is it you want?” She was glad to hear those words. In our church organizations and meetings, as we team members struggle to work together for a noble cause and for God’s glory, these are welcome words: “What is it you want?” When in prayer we bow before the throne of the King of the universe, these words are even more gratifying, satisfying and appreciated when He asks us, “What is it you want?”

And so, even though the plan for the succession of the throne from David to Solomon was almost disrupted by Adonijah, God was at work and eventually Solomon would be on the throne. A great deal of confusion could have been avoided, however, if more detailed attention had been given to this matter by David before Adonijah thought he saw a power-vacuum and an opportunity for himself.

DAVID BUILT AN ALTAR

luiz@vidalyon.com (Luiz Sifuentes) — Sun, 05 Mar 2023 04:44:32 GMT

II Samuel 24:15-25

15 So the Lord sent a plague on Israel from that morning until the end of the time designated, and seventy thousand of the people from Dan to Beersheba died.16 When the angel stretched out his hand to destroy Jerusalem, the Lord relented concerning the disaster and said to the angel who was afflicting the people, “Enough! Withdraw your hand.” The angel of the Lord was then at the threshing floor of Araunah the Jebusite. 17 When David saw the angel who was striking down the people, he said to the Lord, “I have sinned; I, the shepherd, have done wrong. These are but sheep.What have they done? Let your hand fall on me and my family.” 18 On that day Gad went to David and said to him, “Go up and build an altar to the Lord on the threshing floor of Araunah the Jebusite.” 19 So David went up, as the Lord had commanded through Gad. 20 When Araunah looked and saw the king and his officials coming toward him, he went out and bowed down before the king with his face to the ground. 21 Araunah said, “Why has my lord the king come to his servant?” “To buy your threshing floor,” David answered, “so I can build an altar to the Lord, that the plague on the people may be stopped.” 22 Araunah said to David, “Let my lord the king take whatever he wishes and offer it up. Here are oxen for the burnt offering, and here are threshing sledges and ox yokes for the wood. 23 Your Majesty, Araunah gives all this to the king.” Araunah also said to him, “May the Lord your God accept you.” 24 But the king replied to Araunah, “No, I insist on paying you for it. I will not sacrifice to the Lord my God burnt offerings that cost me nothing.”

So David bought the threshing floor and the oxen and paid fifty shekels of silver for them. 25 David built an altar to the Lord there and sacrificed burnt offerings and fellowship offerings. Then the Lord answered his prayer in behalf of the land, and the plague on Israel was stopped.

An altar is where we meet with God. Abraham had built one on this site and in obedience planned to sacrifice his only son, Isaac, on it. God accepted the offering of His own only Son who was sacrificed on this site. Anyone who believes in Him will enjoy everlasting life. David, in this lesson, will purchase this property on which to build an altar and sacrifice burnt and fellowship offerings. Today this is the Temple Mount in Jerusalem where thousands of people pray every year in anticipation of the coming to this place of Yeshua the Messiah. This is a real site on which occurred an authentic historical event which we will examine in this lesson.

1. The Plague Occurs, but is Graciously Stopped. 15-17

So a pestilence covered the land from Dan to Beer-Sheba, from one end of the kingdom to the other, which effectively demonstrated that it came immediately from God’s hand and not from any natural causes. David had his choice; he suffered by a miracle, and not by ordinary means, 70,000 men that were all well, then sick, and then dead, in a few hours. What a great cry, may we suppose, there was now throughout all the land of Israel, as in Egypt when the first-born were slain! But that was at midnight, this happened in the daytime. Ps. 91:6 says we need not fear “. . . the plague that destroys at midday.” (Incidentally, notice the power of the angels, when God gives them a commission, either to save or to destroy.) See how easily God can bring down the proudest sinners, and how much we owe daily to the divine patience. David’s adultery was punished only with the death of one infant, his pride and desire to trust in numbers rather than in God, however, with the death of all those thousands. Does this show us how much God hates pride and misplaced trust? Surely there were many factors involved in this matter. The number slain, 70,000, amounted to about one in twenty. God said, “Enough! Withdraw your hand.” and the angel stopped.

As the pestilence neared Jerusalem and the angel stretched out his hand on that city, the Lord repented and called the plague to a halt. See how ready God is to forgive and how little pleasure He takes in punishing. Let it encourage us to repent quickly. This event occurred on Mount Moriah, where Abraham was told not to kill Isaac, and Jesus was to be crucified. At this place the angel was stopped from destroying Jerusalem.

David saw something as God opened his eyes. Verse 17 says, “When David saw the angel who was striking down the people, he said to the Lord, ‘I have sinned; I, the shepherd, have done wrong. These are but sheep. What have they done? Let your hand fall on me and my family.’” When David saw the angel and his sword stretched toward Jerusalem, a flaming sword, ready for further action and then stopped by God’s voice, he was greatly moved by God’s compassion and mercy. He spoke to God and said, “These are but sheep. What have they done? Let your hand fall on me and my family.”

True penitents, the more they perceive God’s sparing and pardoning mercy, the more humbled they are for sin and the more resolved they are against it. Mine is the crime, so on me be the cross. I am the sinner, let me be the sufferer. So David interceded for the people, whose bitter lamentations over the loss of their loved ones made his heart also ache and grieve. “These are but sheep. What have they done?”

They had done much amiss; it was their sin that provoked God in the first place. Nevertheless, David is harsh with himself and lenient with his people. Some leaders look for someone to blame and charge others with being the cause of trouble, but not David. David’s penitent and public spirit was the opposite. This could well remind us of the grace of our Lord Jesus, who took on himself our sins and was willing that God’s hand should be against himself, so that we might escape. The Shepherd was smitten that the sheep might be spared. This is the noble attitude to be followed and replicated by good Christian leaders everywhere.

2. David Instructed to Build an Altar 18-19

David was given a command to erect an altar at the place he saw the angel. Verse 18 says, “On that day Gad went to David and said to him, ‘Go up and build an altar to the Lord on the threshing floor of Araunah the Jebusite.’” This would have been a comfort to David, though it was indirect. Now David could know that upon his repeated confession, submission and humiliation, God had forgiven him. How so? Samson’s father feared that when they made a sacrifice of a goat, that having seen the angel of the Lord, he and his wife would now die. He was wrong as this brief part of that story indicates. Judges 13: 22-23 say, “‘We are doomed to die!’ he said to his wife. ‘We have seen God!’ But his wife answered, ‘If the Lord had meant to kill us, he would not have accepted a burnt offering and grain offering from our hands, nor shown us all these things or now told us this.’”

Based on that logic, David knew he would not be instructed to build an alter if God did not plan to receive its sacrifice. God’s encouraging us to offer to him spiritual sacrifices of praise is a comforting indication of His reconciling us to Himself. This scene is typical of how God works with us; for peace is made between God and sinners by sacrifice, and not otherwise, even by Christ the great Sacrifice, of whom all the other sacrifices were only types. It is for David’s sake that the destroying angel is told, “Enough! Withdraw your hand” We know that when the judging hand of God is withdrawn we can rejoice as David certainly did. Is. 12:1 says, “In that day you will say: ‘I will praise you, Lord. Although you were angry with me, your anger has turned away and you have comforted me.”

David purchased land to build an altar from Araunah. Araunah was a Jebusite, but judging from his character, he was probably proselyted to the Jewish religion; we surmise this because, though by birth a Gentile, he was allowed to dwell among the Israelites and have a property of his own in a city. Lev 25:29-30 says, “Anyone who sells a house in a walled city retains the right of redemption a full year after its sale. During that time the seller may redeem it. If it is not redeemed before a full year has passed, the house in the walled city shall belong permanently to the buyer and the buyer’s descendants. It is not to be returned in the Jubilee.” Araunah evidently had no intention of redeeming the land for it remained in David’s possession and eventually Solomon built the temple there. It was a threshing floor, a place of labor. It was soon to become a place of worship and eventually the Jewish center for worship. David went personally to meet the owner and strike a deal. “So David went up, as the Lord had commanded through Gad” (v 19).

3. The Conversation Between Araunah and David 20-24

Verse 20 says, “When Araunah looked and saw the king and his officials coming toward him, he went out and bowed down before the king with his face to the ground.” David’s sense of justice is seen in that, though the owner was a foreigner and he himself a king, and though he had specific instructions from God to build an altar, he would not until he had purchased and paid for it. David was just behaving as he normally did, honorably, nobly and fairly, but in his action we can see his humility, that though a king, he knew he was now a penitent on his way to make confession of sin. He would not call Araunah to come to himself nor would he send someone else on the errand, but he himself went up to the land. And for this humble overture, David lost no honor. Verses 20-21 say, “When Araunah looked and saw the king and his officials coming toward him, he went out and bowed down before the king with his face to the ground. Araunah said, ‘Why has my lord the king come to his servant?’” Great men are not respected less for their humility, but more.

When Araunah understood David’s intent, he generously offered him, not only the ground on which to build his altar, but oxen and other supplies. Verses 22-23 say, “Araunah said to David, ‘Let my lord the king take whatever he wishes and offer it up. Here are oxen for the burnt offering, and here are threshing sledges and ox yokes for the wood. Your Majesty, Araunah gives all this to the king.’ Araunah also said to him, ‘May the Lord your God accept you.’” Here was offered to David everything he would need to do what the Lord had told him to do, plus a nice neighborly prayer thrown in for good measure, “May the Lord your God accept you.” This narrative tells us five important, even fascinating, things about Araunah. (1) He had a generous spirit with a great estate. He was an ordinary subject in David’s kingdom, but he behaved like a prince; he had the spirit of a prince. (2) In fact, he was a Jebusite king. In Hebrew this verse says it quite differently than the translation of it:

הַכֹּ֗ל נָתַ֛ן אֲרַ֥וְנָה הַמֶּ֖לֶךְ לַמֶּ֑לֶךְ ס וַיֹּ֚אמֶר אֲרַ֙וְנָה֙ אֶל־הַמֶּ֔לֶךְ יְהֹוָ֥ה אֱלֹהֶ֖יךָ יִרְצֶֽךָ:

which contains the phrase “the king to the king.” Literally this means: “‘all of this, gives Araunah the king to the king’ and said Araunah to the king, ‘and Jehovah your God receive you.’” (My awkward and literal translation) (3) This “the king gave to the king” indicates that Araunah himself was also a king. Possibly he had been king of the Jebusites in that place, or was descended from their royal family. (4) Furthermore, even though David was his conqueror, because he apparently highly esteemed David, simply on the merits of David’s own noble behavior and manner, he was eager to do for him whatever he could. (5) He had an affection for Israel, and earnestly desired that the plague might be stopped and the honor of its being stopped at his threshing-floor would be worth more than money could buy. “‘All of this, gives Araunah the king to the king’ and said Araunah to the king, ‘and Jehovah your God receive you.’” (My translation)

In spite of all of that, David resolved to pay and did pay its full value, “But the king replied to Araunah, ‘No, I insist on paying you for it. I will not sacrifice to the Lord my God burnt offerings that cost me nothing.’ So David bought the threshing floor and the oxen and paid fifty shekels of silver for them” (v 24). Here were two generous souls well met. Araunah is very willing to give and David is determined to buy. Both had understandable, generous and noble reasons. Araunah, recognized and revered Yehovah and wanted to do something for Him; David would not offer Yehovah something which costs him nothing. David would not take advantage of the generous Jebusite’s overture. He undoubtedly thanked him for his kind proposition and gave him the fifty shelkles of silver to meet the immediate need. Later he also gave him 600 shekels of gold for the adjacent ground on which to build the temple.

If we want things always to be cheap and easy, and are never willing to pay a high price or make a sacrificial effort, or deny ourselves to accomplish a goal that is bigger and more valuable than we ourselves are, then we are living too much for ourselves and not totally sold out and dedicated to God, His Kingdom and His cause. Pity the poor person who has nothing more to live for than themselves. What use do we have for our substance, but to honor God with it? And how could it ever be better spent than for Him?

4. David built an Altar 25

Having received the direction, made the decisions, purchased the needed property and material elements for the sacrifice, the building of the altar and the offering of the proper sacrifices upon it were pretty much a mere matter of course. “David built an altar to the Lord there and sacrificed burnt offerings and fellowship offerings. Then the Lord answered his prayer in behalf of the land, and the plague on Israel was stopped.” Wonderful sight, stimulating fragrance, crackling fire, sizzling of the fat of the sacrifice and the usual other noises that go with such an occasion, probably these all attended the sacrifice of burnt-offerings to the glory of God’s justice in the fulfillment of all that had been done. Also, present was the element of the peace-offerings made to the glory of His mercy that stopped that process. In justice the plague came and in mercy it stopped. God’s program had run its course. What a fitting event for that place on which the Lamb of God would be slain—indicating that God’s justice was satisfied and His mercy toward all of us was openly displayed.

5. The Metaphor of Altar and Throne

This is a metaphor of spiritual cardiology, a study of the spiritual heart in which we find two chambers. One chamber contains a throne; it is the throne room. The other room is a place for presenting sacrifices; what is on the altar there belongs to the Lord to whom it was presented. It is in the altar room.

There is only one throne in the throne room; it is the center of decision and authority. If you are on the throne, you make the decisions. You decide and you act accordingly. God is not on the throne because you are. Only when God is on the throne does He make the decisions and has all authority.

If, however, you are on the alter (not the throne) you have given yourself as an offering to the Lord and He is on the throne. Then He makes the decisions and gives the directives and you obey. You are not on the throne; you are on the altar; God is King and you are the sacrifice. You are on the altar because you have given yourself to God as a living sacrifice. Rom 12:1 says, “Therefore, I urge you, brothers and sisters, in view of God’s mercy, to offer your bodies as a living sacrifice, holy and pleasing to God—this is your true and proper worship.”

You can take everything you have with you when you place yourself on the altar; that is to say you can not only give Him yourself, but also your time, talent, money, skills, resources, heart, dreams, visions, hopes, desires and affection—everything! David built an altar for the Lord at the threshing floor he had purchased from Araunah. You and I need to either build an altar too or place ourselves on the altar that is already in our hearts.

Let’s remember where we are when we talk to the Lord. If we are on the altar, we say things like, “Yes, Lord” and “Okay, Jesus I will do that, go there, pray this or that and do this or that according to what you say.” At the altar in our hearts, we and Jesus can speak to each other—sharing our deepest feelings—but we must remember where we are. We are not on the throne; we are on the alter. And the more of ourselves and what we think is ours that we place there, the happier and better Christian leaders we will be. As a child I remember often singing “Is Your all on the Altar?” by Elisha A Hoffman:

You have longed for sweet peace, And for faith to increase,
And have earnestly, fervently prayed;
But you cannot have rest, Or be perfectly blest, Until all on the altar is laid.

Is your all on the altar of sacrifice laid? Your heart does the Spirit control?
You can only be blest, And have peace and sweet rest,
As you yield Him your body and soul.

Would you walk with the Lord, In the light of His Word,
And have peace and contentment alway?
You must do His sweet will, To be free from all ill, On the altar your all you must lay.
Oh, we never can know What the Lord will bestow
Of the blessings for which we have prayed,
Till our body and soul He does fully control, And our all on the altar is laid.

Who can tell all the love He will send from above,
And how happy our hearts will be made;
Of the fellowship sweet We shall share at His feet, When our all on the altar is laid.

Friend, you may be a leader, even a good leader, but you will never reach your potential of becoming the best possible leader for you to ever become unless, in your heart, Jesus is on the throne and you are on the altar.

TRUSTING NUMBERS

luiz@vidalyon.com (Luiz Sifuentes) — Sun, 05 Mar 2023 04:42:28 GMT

II Samuel 24:1-14

1 Again the anger of the Lord burned against Israel, and he incited David against them, saying, “Go and take a census of Israel and Judah.” 2 So the king said to Joab and the army commanders with him, “Go throughout the tribes of Israel from Dan to Beersheba and enroll the fighting men, so that I may know how many there are.” 3 But Joab replied to the king, “May the Lord your God multiply the troops a hundred times over, and may the eyes of my lord the king see it. But why does my lord the king want to do such a thing?” 4 The king’s word, however, overruled Joab and the army commanders; so they left the presence of the king to enroll the fighting men of Israel. 5 After crossing the Jordan, they camped near Aroer, south of the town in the gorge, and then went through Gad and on to Jazer. 6 They went to Gilead and the region of Tahtim Hodshi, and on to Dan Jaan and around toward Sidon. 7 Then they went toward the fortress of Tyre and all the towns of the Hivites and Canaanites. Finally, they went on to Beersheba in the Negev of Judah. 8 After they had gone through the entire land, they came back to Jerusalem at the end of nine months and twenty days. 9 Joab reported the number of the fighting men to the king: In Israel there were eight hundred thousand able-bodied men who could handle a sword, and in Judah five hundred thousand. 10 David was conscience-stricken after he had counted the fighting men, and he said to the Lord, “I have sinned greatly in what I have done. Now, Lord, I beg you, take away the guilt of your servant. I have done a very foolish thing.” 11 Before David got up the next morning, the word of the Lord had come to Gad the prophet, David’s seer: 12 “Go and tell David, ‘This is what the Lord says: I am giving you three options. Choose one of them for me to carry out against you.’” 13 So Gad went to David and said to him, “Shall there come on you three years of famine in your land? Or three months of fleeing from your enemies while they pursue you? Or three days of plague in your land? Now then, think it over and decide how I should answer the one who sent me.” 14 David said to Gad, “I am in deep distress. Let us fall into the hands of the Lord, for his mercy is great; but do not let me fall into human hands.”

The last words of David, were admirably good, but we read here some of his last works, which were none of the best; Joab did well to advise against the mistake though to no avail, yet, when David realized what he had done, he repented quickly and finished well. Christian leaders will learn in this lesson that when a leader makes a mistake, many others are effected, a leader should seriously and prayerfully consider the advice of subordinates and upon discovery of a mistake, the sooner the repentance and correction, the better.

1. David’s Ill-advised Command 1-4

The orders which David gave to Joab to number the people of Israel and Judah was sin. We know that from verse 1. God “. . . incited David against them, saying, 'Go and take a census of Israel and Judah.'" If this were not sin, why would this prelude to the account say that God moved David against them? What harm was there in it? Moses numbered the people twice. The shepherd should know the number of his sheep. The Son of David knows the number and all the names of His. What is evil if he does this? It is certain that it was a sin, and a great sin because of the way God treated it, but where exactly is the evil of it? David did it in the pride of his heart, which was Hezekiah’s sin in showing his treasures to the ambassadors. Both of these men trusted in the arm of flesh and God would not allow it.

Just as kings were not to multiply horses and take pride in them, or that to trust in chariots was wrong, so to boast about the number of soldiers at his command was the sin of pride; trusting in the arm of flesh. It was a proud conceit of his own greatness to have the command of so many people, as if their large number, which was to be ascribed purely to the blessing of God, was due to any conduct of his. It was a proud confidence in his own strength. By announcing among the nations the number of his people, he possibly thought he would appear the more powerful. This was vanity. Sin is a tricky thing and only God knows the heart perfectly.

We determine this was sin because the text implies it. So when we look for the reason why, we easily conclude that it was the sin of pride. God does not judge sin as we do. What appears to us perhaps harmless, or but a small offense, may be a great sin in the eye of God, who sees men’s motives and principles, and discerns the thoughts and intents of the heart. We accept God’s determination in such cases. He is God.

The original source from which this sin stems is an intellectual problem to the thinking Christians. “Again the anger of the Lord burned against Israel. . . ” Since when does God move people to sin? Yet it clearly says that God “incited” David to number the people. Let us look at this from two angles. First, God had brought Israel to a prosperous height they had never before experienced. Perhaps they were unthankful for the blessings of David’s government. Why had they been strangely drawn in to take part with Absalom first and afterwards with Sheba’s rebellions? Perhaps their peace and plenty made them falsely self-secure and God was, for that reason, displeased with them. That is a possible explanation from the human side. If so, we still have to face the question why did God move David to sin so that he could justifiably punish Israel?

God is not the author of sin; he tempts no man, so how are we to understand that “he (God) incited David against them.” The usual theological explanation is something like this: Satan, as an enemy and an accuser, suggests or promotes some to sin, as he put it into the heart of Judas to betray Christ. God, as righteous Judge, permitted it, with a design, that from this sin of David, to take an occasion to punish Israel for other sins, for which he might correctly have punished them even without this additional sin. Time and again the people (believers, for example) suffer if the leader (pastor, for example) sins. Just as He brought a famine upon Israel for the sin of Saul, so now a pestilence for the sin of David.

For generations Jerusalem and Judah would suffer bloodshed, captivity, slavery and deportation to Babylon because of the sins of King Manasseh who was born as a result of Hezekiah’s sin of not accepting and obeying the specific Word of the Lord to him through Isaiah the prophet. Through these records, kings can learn, that when they observe judgments of God in the nation, to suspect that their sins are a part of the problem, if not the ground of it, and may therefore repent and reform themselves. How many a godly national leader has brought blessings on his nation by fulfilling the role of priest for his people and praying for them? How many an ungodly national leader has brought curses on their nation because of their sin? And isn’t it also beneficial for people to learn to pray for those in authority, that God would keep them from sin, because, if they sin, the whole nations suffers?

Joab opposed the order to number the people. Twice Joab looks good in Scripture. This is one of those two times. Even Joab was aware of David’s folly and vain-glory and argued that David gave no reason for it. Verses 2-3 say, “So the king said to Joab and the army commanders with him, ‘Go throughout the tribes of Israel from Dan to Beersheba and enroll the fighting men, so that I may know how many there are.’ But Joab replied to the king, ‘May the Lord your God multiply the troops a hundred times over, and may the eyes of my lord the king see it. But why does my lord the king want to do such a thing?’”

We notice here the good counsel that Joab gave. We see the courtesy and wisdom of his words. There was no reason to tax, nor to enlist them. It was a time of prosperity, safety and peace. Everyone was at ease and happy. Joab wished that their number might increase and that the king would see it. Especially, why should David, who speaks so much of delighting in God and exercises of devotion take pride in numbers?

Why would David say he trusts in God, not in horses or chariots, and then count his soldiers even against the counsel of his general? Many things, not sinful in themselves, turn into sin for us by our inappropriately delighting in them. Joab was aware of David’s vanity in this, though David did not see it. May God give to each of us a friend that would faithfully exhort or reprimand us when we say or do something proud or vain-glorious, for we often do and are not aware of it. There is nothing inherently wrong with knowing how many people attend your church, but if it becomes a point of pride, or, on the other hand, a point of unnecessarily great discouragement, then numbers have become too important to us. We are servants of the Lord. We seek only His approval in what we do.

Even though Joab had more wisdom, logic and prudence on his side, the king prevailed by sheer pressure of personality and/or position. Wisdom does not always prevail. It did not in this conversation. Verse 4 says, “The king’s word, however, overruled Joab and the army commanders; so they left the presence of the king to enroll the fighting men of Israel.” David would have it done; Joab must not argue. It is a grief to great men to have about them some that will help them in doing evil. Joab, according to his orders, reluctantly obeyed and took the captains of the host to help him.

2. The Discovery of Sin and Quick Repentance 5-10

We will see in this section how David repented of his sin and yet is punished for it and how God’s responses to David repenting lead to further development of David’s character. First, let’s notice the conduct of the census recorded in Verses 5-7, “After crossing the Jordan, they camped near Aroer, south of the town in the gorge, and then went through Gad and on to Jazer. They went to Gilead and the region of Tahtim Hodshi, and on to Dan Jaan and around toward Sidon. Then they went toward the fortress of Tyre and all the towns of the Hivites and Canaanites. Finally, they went on to Beersheba in the Negev of Judah.” This means that they began in the most distant places, in the east first, on the other side of Jordan then they went towards Dan in the north, then on to Tyre in the northeast, and next to Beer-sheba in the south. More than nine months were spent in taking this census, and we may imagine it caused a great deal of curiosity and possibly trouble throughout the country. At last the figures were brought to the king at Jerusalem. Verses 8-9 say, “After they had gone through the entire land, they came back to Jerusalem at the end of nine months and twenty days. Joab reported the number of the fighting men to the king: In Israel there were eight hundred thousand able-bodied men who could handle a sword, and in Judah five hundred thousand.”

Whether the numbers fulfilled David’s expectation or not we do not know. Did it feed his pride? We don’t know. Was he disappointed? It does not say. The people were very many, but they had not increased in Canaan as they had in Egypt. They were just over twice the number that had entered Canaan under Joshua, about 400 years before. Under Joshua, Israel had about 600,000 fighting men plus women and children and at the time of Joab’s census, the combination of Judah and Israel was 1,300,000 fighting men plus women and children. Nevertheless, considering the small size of the land and the considerable percentage of it that was dessert and not developed by modern irrigation and agricultural technology such as we see in Israel today, it gives testimony that Canaan was a very fruitful land that so many thousands were maintained within her borders.

David penitently reflected on and confessed his sin in numbering the people. While the census was in progress we do not see that David was sorry for or aware of his sin, for if he had, he would have commanded that the census be discontinued. But when the account was finished and laid before him, that very night his conscience was awakened, and he felt its pain instead of enjoying what he thought would be its pleasure. He was about to feast on satisfaction in the number of his people but instead his conscience hit him with a hard blow. Verse 10 says, “David was conscience-stricken after he had counted the fighting men, and he said to the Lord, ‘I have sinned greatly in what I have done. Now, Lord, I beg you, take away the guilt of your servant. I have done a very foolish thing.’” His conscience showed him the evil he had done, it appeared as sin, exceedingly sinful though before he saw no harm in it. He regretted it and his heart would not let him rest.

Though it is painful, wouldn’t you rather have your heart show you your sin than to continue in it? It is a good thing, when a man has sinned, to have a heart in him to let him know; it is a good step towards repentance and reformation. He quickly did the right thing to confessed it to God and begged earnestly for forgiveness. Even if to others it did to seem like much of a sin, to him it was a great sin. Truly repentant persons whose consciences are tender and well-informed, see evil in sin others do not see. He admitted that he had done foolishly, because he had done it in pride; it was folly for him to be proud of the numbers of his people, when they were God’s people, not his. And this was before he knew that, as few as there were, there would soon be even fewer. So he asked for forgiveness, “Lord, I beg you, take away the guilt of your servant.”

3. Repentance and Consequences 11-14

David suffered a just and necessary correction for this sin. During the night God and David’s conscience had been at work so he was ready to receive God’s message which Gad brought to him. Verses 11-12 say, “Before David got up the next morning, the word of the Lord had come to Gad the prophet, David’s seer: ‘Go and tell David, “This is what the Lord says: I am giving you three options. Choose one of them for me to carry out against you.’”” Gad is called his seer because he had him always at hand to see spiritually and advise him in the things of God. God through Gad indeed had a message for David.

Gad’s message assumed that David must be corrected for his fault. It is too great a crime, and reflects too much dishonor on God, to go unpunished. Pr 6:13 says, “To fear the Lord is to hate evil; I hate pride and arrogance, evil behavior and perverse speech.” Even if we truly repent and our sins are pardoned, still we often suffer their pangs. David’s punishment must answer to the sin. He was proud of the number of fighting men and now they would be fewer. God may take from us whatever, in our pride, we value too much. The punishment was on both David and the people for both had sinned.

David was given a choice about the rod with which he will be beaten. Verse 13 says, “ So Gad went to David and said to him, ‘Shall there come on you three years of famine in your land? Or three months of fleeing from your enemies while they pursue you? Or three days of plague in your land? Now then, think it over and decide how I should answer the one who sent me.’” His heavenly Father must correct him, but, to show that he does not do it willingly, He gave David permission to choose between war, famine, or pestilence. All three were sore judgments and would weaken and diminish a people. God planned to humble him for his sin, which he and we would see to be exceedingly sinful as a warning to us.

I Cor. 10:11 says, “These things happened to them as examples and were written down as warnings for us,” David was dealt his severe blow so that the king who, in his pride, thought he could choose whatever he wanted, would learn that God, the Master Teacher, would let him choose the punishment he would receive. This would give him some encouragement even under the correction, by letting him know that God did not cast him out of communion or conversation with himself, but he could still talk with God. Also, God may have had in mind that David would more easily bear up under whatever punishment he himself had chosen. Finally the prophet asked for a response. There is, even in this, a message for us today. When God speaks to us, He wants to hear our response. Whomever God uses to deliver a message to us, the messenger is just a messenger; the message is from God and He wants a response.

David objected only against the judgments of the sword, and, as for the other two, he refers the matter to God, but intimates his choice of the pestilence. Jer. 48:44a says, "Whoever flees from the terror will fall into a pit, whoever climbs out of the pit will be caught in a snare;” Sin brings men into difficult situations; wise and good men often distress themselves by their own folly. David made a hard choice. Verse 14 says, “David said to Gad, ‘I am in deep distress. Let us fall into the hands of the Lord, for his mercy is great; but do not let me fall into human hands.’” To flee three months before their enemies would undo what he had fought for for many years. That would ruin the glory of his—and God’s —past triumphs. “Let us fall into the hands of the Lord, for his mercy is great.”

David seems to say, let us have pestilence or famine for the mercies of the Lord are great. These two punishments are more directly from the hand of the Lord than the sword of a neighbor. We know from Ezek 36:30 that God controls famines: “will increase the fruit of the trees and the crops of the field, so that you will no longer suffer disgrace among the nations because of famine.”

Perhaps David thought that sword or famine will devour one as well as another, but the destroying angel will draw his sword against those who are known to God to be most guilty. This will be the shortest and fastest, as he dreads the thought of enduring a length of time under the instruments of God’s displeasure. David, a penitent, dares cast himself into God’s hand, knowing he shall find that His mercy is great. Good men, even when they are under God’s anger, yet will hold no other than good thoughts of Him as Job did when he said, “Though He slay me, yet will I trust in Him.”

From this lesson the Christian leader can learn to listen to the advice of subordinates and that pride and misplaced trust are serious matters with God. Do we trust Him or do we, in pride, trust in numbers—whether those numbers represent people, units of money, material possessions or any other measurable resource? God wants us to trust in Him. Why should this be a problem to us? He is more faithful, trustworthy, dependable, consistent and committed to our success than any other measurable resource could ever be. When we trust God we honor Him and He receives praise; when we rely on other things we insult Him and deny Him glory.

ACKNOWLEDGE THE TEAM

luiz@vidalyon.com (Luiz Sifuentes) — Sun, 05 Mar 2023 04:40:42 GMT

II Samuel 23:8-39

8 These are the names of David’s mighty warriors: Josheb-Basshebeth, a Tahkemonite, was chief of the Three; he raised his spear against eight hundred men, whom he killed in one encounter. 9 Next to him was Eleazar son of Dodai the Ahohite. As one of the three mighty warriors, he was with David when they taunted the Philistines gathered at Pas Dammim for battle. Then the Israelites retreated, 10 but Eleazar stood his ground and struck down the Philistines till his hand grew tired and froze to the sword. The Lord brought about a great victory that day. The troops returned to Eleazar, but only to strip the dead. 11 Next to him was Shammah son of Agee the Hararite. When the Philistines banded together at a place where there was a field full of lentils, Israel’s troops fled from them. 12 But Shammah took his stand in the middle of the field. He defended it and struck the Philistines down, and the Lord brought about a great victory. 13 During harvest time, three of the thirty chief warriors came down to David at the cave of Adullam, while a band of Philistines was encamped in the Valley of Rephaim. 14 At that time David was in the stronghold, and the Philistine garrison was at Bethlehem. 15 David longed for water and said, “Oh, that someone would get me a drink of water from the well near the gate of Bethlehem!” 16 So the three mighty warriors broke through the Philistine lines, drew water from the well near the gate of Bethlehem and carried it back to David. But he refused to drink it; instead, he poured it out before the Lord. 17 “Far be it from me, Lord, to do this!” he said. “Is it not the blood of men who went at the risk of their lives?” And David would not drink it. Such were the exploits of the three mighty warriors. 18 Abishai the brother of Joab son of Zeruiah was chief of the Three. He raised his spear against three hundred men, whom he killed, and so he became as famous as the Three. 19 Was he not held in greater honor than the Three? He became their commander, even though he was not included among them. 20 Benaiah son of Jehoiada, a valiant fighter from Kabzeel, performed great exploits. He struck down Moab’s two mightiest warriors. He also went down into a pit on a snowy day and killed a lion. 21 And he struck down a huge Egyptian. Although the Egyptian had a spear in his hand, Benaiah went against him with a club. He snatched the spear from the Egyptian’s hand and killed him with his own spear. 22 Such were the exploits of Benaiah son of Jehoiada; he too was as famous as the three mighty warriors. 23 He was held in greater honor than any of the Thirty, but he was not included among the Three. And David put him in charge of his bodyguard. 24 Among the Thirty were: Asahel the brother of Joab, Elhanan son of Dodo from Bethlehem, 25 Shammah the Harodite, Elika the Harodite, 26 Helez the Paltite, Ira son of Ikkesh from Tekoa, 27 Abiezer from Anathoth, Sibbekai the Hushathite, 28 Zalmon the Ahohite, Maharai the Netophathite, 29 Heled son of Baanah the Netophathite, Ithai son of Ribai from Gibeah in Benjamin, 30 Benaiah the Pirathonite, Hiddai from the ravines of Gaash, 31 Abi-Albon the Arbathite, Azmaveth the Barhumite, 32 Eliahba the Shaalbonite, the sons of Jashen, Jonathan 33 son of Shammah the Hararite, Ahiam son of Sharar the Hararite, 34 Eliphelet son of Ahasbai the Maakathite, Eliam son of Ahithophel the Gilonite, 35 Hezro the Carmelite, Paarai the Arbite, 36 Igal son of Nathan from Zobah, the son of Hagri, 37 Zelek the Ammonite, Naharai the Beerothite, the armor-bearer of Joab son of Zeruiah, 38 Ira the Ithrite, Gareb the Ithrite 39 and Uriah the Hittite. There were thirty-seven in all.

David was a great king and a good leader, an example from which we have learned many valuable lessons in this series. But David was not a one-man, know-it-all, do-it-all- singular superstar. The day he killed Goliath, he acted decisively and singularly, but as we read the narrative and see this list of his heroes, we become very aware that David had a team who served him and worked with him. In this lesson we see that the historian honored them which may well be but a reflection of the fact that David honored them. We Christian leaders today should follow David’s example and give honor to our team members.

The historian gave us this list of David’s great soldiers in order to honor them. These were the ones David trained in the arts and exercises of war having given them his example of courage. These men were of great advantage to David having helped to bring him to the throne, defended his crown and enlarged his conquests; they were worthy of the honor the historian gave to them in their generation and, through this record, to subsequent generations. Their examples stimulate us just as David’s example of honoring his soldiers can encourage Christian leaders today to honor our teams too.

In I Chron 29:6 and 9, We find another statement about the excellence of the leaders of David’s time. “Then the leaders of families, the officers of the tribes of Israel, the commanders of thousands and commanders of hundreds, and the officials in charge of the king’s work gave willingly . . . . The people rejoiced at the willing response of their leaders, for they had given freely and wholeheartedly to the Lord. David the king also rejoiced greatly.” They were generous. We do not know how many of the mighty men listed in II Sam 23 would also be mentioned in II Chron 29 had they been named individually, but, assuming some overlap, we could conclude that David’s soldiers were famous in both generosity and bravery.

1. The Three Greatest in Exploits and Reputation 8-12

The first three were Josheb-Basshebeth (v 8), Eleazar (vs 9-10), and Shammah (vs 11-12). None of their actions are recorded in the history of David, but they here and in I Chron. 11:11-47. They add to a more complete picture of David’s story. Many noteworthy events are passed over in the annals of David’s history, which relate many blemishes and not so many triumphs of David’s reign. Especially after his sin in the matter Uriah, we have noted the presence of the sword in both David’s family and kingdom. Now we are exposed to some of the valor and courage that was omitted in that record. Now we may discover his reign to have been actually more illustrious than it appeared before. What will heaven be like when we recognize openly what God’s unknown heroes are secretly doing now?

Josheb-Basshebeth killed 800 at once with his spear. While details of this accomplishment are lacking, the number speaks for itself. How could one man kill 800 at one time? With the anointing and enablement of God, Sampson killed a thousand men. Judges 15:15 says, “Finding a fresh jawbone of a donkey, he grabbed it and struck down a thousand men.” Josheb-Basshebeth evidently was empowered by the same God as Samson.

Just as Goliath had defied Israel, so the brave Eleazar defied the Philistines of his time, but he fared considerably better. Even when the men of Israel deserted the battlefield, Eleazar stood his ground and struck down the Philistines till his hand grew tired and froze to the sword. The Lord brought about a great victory that day. The troops returned to Eleazar, but only to strip the dead” (v 10). God worked through the sword and He worked through the hand on the sword. His hand was weary, and yet it froze to his sword; as long as he had any strength remaining, he held his weapon and continued to fight. This was similar to what Gideon and his men also did as recorded in Judges 8:4, “Gideon and his three hundred men, exhausted yet keeping up the pursuit, came to the Jordan and crossed it.” Now that Eleazar had overpowered the enemy, the men of Israel, who had left the battle (v 9), returned to the spoils (v 10). They all enjoyed the victory. What an inspiration to those of us who read this narrative and also determine to be resolute even if we are weary.

Shammah met with a party of the enemy apparently in a field full of lentils. “When the Philistines banded together at a place where there was a field full of lentils, Israel’s troops fled from them. But Shammah took his stand in the middle of the field. He defended it and struck the Philistines down, and the Lord brought about a great victory” (vs 11-12). It is written about this and the preceding incident that, “the Lord brought about a great victory.” However great the bravery of the soldier, the praise of the accomplishment must be given to God. These men fought the battles, but God gave the victory. “All that we have accomplished, you have done for us” (Isaiah 26:12).

2. The Three Who were Also Great 13-23

The next three were apparently greater than the thirty-one whose record follows, but not as mighty as the first three. If, however, it was God who was giving the victory, the size or power of the soldier is not the major factor. All great men are not of the same size. Many stars are bright and beautiful, though they are not the most brilliant and dazzling; many soldiers are great without being the greatest and many pastors, evangelists and missionaries are strong without being in a major league. We all should strive to be as useful and effective as we can be. The first accomplishment is shared by all three men and the names, Abishai and Benaiah, are given to the second and third along with an account of their accomplishments. Here is the narrative of the brave action these three shared. They helped David in his troubles, in the cave of Adullam (v 13), suffered with him, and were afterwards preferred by him.

When Saul was king, David was driven to hide from Saul’s rage in caves and strong holds. It is no surprise that the Philistines would pitch their tents in the valley of Rephaim and put a garrison in Bethlehem itself. “During harvest time, three of the thirty chief warriors came down to David at the cave of Adullam, while a band of Philistines was encamped in the Valley of Rephaim. At that time David was in the stronghold, and the Philistine garrison was at Bethlehem. David longed for water and said, ‘Oh, that someone would get me a drink of water from the well near the gate of Bethlehem!’” If David had had his preference as a soldier of Israel, Bethlehem would not have then been in Philistine hands.

Nevertheless, David longed for the water of the well of Bethlehem, his home town. It is possible that David’s intention was to say something like, “I wish we could drive the garrison of the Philistines out of Bethlehem, and make that beloved city our own again!” If that was David’s intent, he should have made his message clearer, for the brave men thought he wanted a drink of cool water. Perhaps it was harvest time, the weather hot, he was thirsty and he thought of the well not too far away from which he had taken water many times during his childhood. It is possible that he had a fancy for water from Bethlehem’s well and if he gave vent to that desire we probably cannot congratulate him on that this time.

Bravely these three mighty men, Abishai, Benaiah, and another, stole through the danger of the camp of the Philistines and brought water from that well, without David knowing about it. David’s reaction to their surprise for him shows us that he really did not expect them to get this water for him. Just because he wished for it does not mean that he wanted men to brave the danger to actually get it. Note his reaction: “So the three mighty warriors broke through the Philistine lines, drew water from the well near the gate of Bethlehem and carried it back to David. But he refused to drink it; instead, he poured it out before the Lord. ‘Far be it from me, Lord, to do this!’ he said. ‘Is it not the blood of men who went at the risk of their lives?’ And David would not drink it.”

At any rate, this event illustrates the courage of David’s friends and their love for David. They valued their prince—not yet a king—but a man with a royal destiny, and with what joy they could endure any hardship in his service. David could not reward them and, to show that he would not intentionally put any of his friends at risk or in danger or subject them to peril, poured the water out before the Lord. How different was his behavior at this time compared to his treatment of Uriah the Hittite! We would prefer to think that this was the true David and that that was a sad distortion and strange misrepresentation of the heart of David.

There is a courteous expression that a lover, friend, employee or worker might use to show his or her eagerness to be of service: “Your wish is my command.” Apparently, this is the attitude the three had toward David. We can only wish that we ourselves, and those we influence, would often think it, if not say it, to our Lord Jesus Christ who told us that if we loved Him we should keep his commandments.

This deed also demonstrated how little they feared the Philistines. They may have inwardly even been glad of an occasion to defy their enemy. There were only three of them, so they probably broke through the host quietly and secretly, and with such skill that the Philistines did not discover them.

What do we learn from the fact that David poured it out before the Lord? (1) David showed the kind regard he had for the lives of his soldiers. David wrote in Ps 72:14, “He will rescue them from oppression and violence, for precious is their blood in his sight.” (2) He admits his indiscretion for speaking that foolish word which occasioned those men to put their lives in their hands. Great man or woman of God, be careful what you say. (3) He could prevent the similar folly in any of his men for the future. (4) He would deny himself and demonstrate that he had sober thoughts to correct his rash ones. (5) He would honor God and give glory to Him. The water purchased at this rate he thought too precious for his own drinking and fit only to be poured out to God as a drink-offering. (6) David let it be known that he did not intend or want this water for himself, but the whole well full of it for the people of Israel who were now denied it because of the Philistine occupation.

Notice the brave actions of two of them on other occasions. Abishai slew 300 men at once, “Abishai the brother of Joab son of Zeruiah was chief of the Three. He raised his spear against three hundred men, whom he killed, and so he became as famous as the Three. Was he not held in greater honor than the Three? He became their commander, even though he was not included among them.”

Benaiah did many great things too which include killing two lion-like Moabites, bold and strong, fierce and furious. And he killed an Egyptian who was well armed, but Benaiah attacked him with no other weapon than a walking staff, dexterously wrestled his spear out of his hand, and killed him with it: “Benaiah son of Jehoiada, a valiant fighter from Kabzeel, performed great exploits. He struck down Moab’s two mightiest warriors. He also went down into a pit on a snowy day and killed a lion. And he struck down a huge Egyptian. Although the Egyptian had a spear in his hand, Benaiah went against him with a club. He snatched the spear from the Egyptian’s hand and killed him with his own spear.” Wouldn’t you, too, like to have a man like that leading your standing forces or as captain of your life-guards? You do, and better than that, because the good Shepherd who gave His life for His sheep has declared “no man can take them out of my hand,”—so committed is He to our safety.

3. Davids Thirty-one Mighty Men 24-39

Here are thirty-one mentioned by name. They were not as great as either the first group of three or the second group also of three, but nevertheless are mentioned by name. Asahel, who was killed in battle by Abner just as David, after having been king of Judah for seven years, was about to become king of Israel, did not loose his place on the list just because he was killed early. Elhanan is the next. He is a brother of the Eleazar who was one of the first three. Throughout this list we notice that each soldier’s name is followed by the community from which he came. These were the best, wisest and most valiant of David’s soldiers who came from all parts of the nation.

One of them, Eliam, was the father of Bathsheba (II Sam 11:3) and son of Ahithophel (v 34) the counselor of David and Absalom whose advice was eventually rejected in favor of Hushai’s. Though the wise Ahithophel was really foolish and killed himself, his son, Eliam, was a mighty warrior in the very army his father had tried to destroy.

Though at the end of this list, it may surprise us to find Uriah the Hittite included, since his name reminds readers of David’s sin. The historian recognized that this man, who earned the honor of being in this list, deserved much better treatment from his king and country than to be murdered by the sword of the Ammonites. His inclusion here may serve to remind us that the heroes on God’s list too may consist of forgotten soldiers no one on earth remembers.

We notice that Joab is not mentioned among any of these three categories. This may be because he was over all of them as general. Or, that because he was so bad he did not deserve to enter this list. Joab was admittedly a great soldier, had the wisdom to tell David to stop grieving for Absalom and greet his troops, and also had the courage to argue with the king regarding the numbering of Israel’s soldiers, which brought God’s anger and punishment on all of Israel. According to I Chron 21:3, “But Joab replied, 'May the Lord multiply his troops a hundred times over. My lord the king, are they not all my lord’s subjects? Why does my lord want to do this? Why should he bring guilt on Israel?'” Yet, because twice he murdered friends of David, Israelite generals, in cold blood, he lost as much honor as ever he got by slaying his enemies.

Jesus Christ, the Son of David, has His list of great men and women, too, who like David’s, are influenced by his example, fight his battles against the spiritual enemies of his kingdom, and in His strength are more than conquerors. Christ’s apostles were his immediate servants, did and suffered great things for him, and at length came to reign with him. They are mentioned with honor in the New Testament, as these in the Old, for we see in Rev. 21:14 that “the wall of the city had twelve foundations, and on them were the names of the twelve apostles of the Lamb.”

All good, courageous and faithful soldiers of Jesus Christ have their names better preserved than David’s mighty men, for their names are written in heaven. This great honor is given to all his soldier/saints. Let us today value and follow the examples of both David and Jesus by giving credit to team members God has given us for their noteworthy accomplishments of courage, selfless service and faithfulness.

DAVID’S LAST WILL AND TESTAMENT

luiz@vidalyon.com (Luiz Sifuentes) — Sun, 05 Mar 2023 04:35:22 GMT

II Samuel 23 1-7

These are the last words of David: “The inspired utterance of David son of Jesse, the utterance of the man exalted by the Most High, the man anointed by the God of Jacob, the hero of Israel’s songs: 2 “The Spirit of the Lord spoke through me; his word was on my tongue. 3 The God of Israel spoke, the Rock of Israel said to me: ‘When one rules over people in righteousness, when he rules in the fear of God, 4 he is like the light of morning at sunrise on a cloudless morning, like the brightness after rain that brings grass from the earth.’ 5 “If my house were not right with God, surely he would not have made with me an everlasting covenant, arranged and secured in every part; surely he would not bring to fruition my salvation and grant me my every desire. 6 But evil men are all to be cast aside like thorns, which are not gathered with the hand. 7 Whoever touches thorns uses a tool of iron or the shaft of a spear; they are burned up where they lie.”

These seven verses record David’s last words. They were possibly added to the body of David’s writings after his crown was safely on Solomons head and the preparations he had made for the construction of the temple by Solomon had been transferred to Solomon’s administration. The last words of a person are usually considered to be far-reaching, and, particularly the final requests of great and good men deserve to be recorded and remembered in a special way. David may have wanted these words to be especially remembered and intended that they be added to the psalm in the preceding chapter or added to the records of his reign. The words of verse 5—“If my house were not right with God, surely he would not have made with me an everlasting covenant, arranged and secured in every part; surely he would not bring to fruition my salvation and grant me my every desire”—had been recorded before and, perhaps, they so expressed David’s feelings that he personally, regularly repeated them for his own encouragement, even to his last breath, which would explain why these are called his “last words.”

When any person, especially an influential person, finds death approaching, he or she should use his last words to honor God and to spiritually build up those who will remain. It would be one last chance to glorify God on earth before we begin to glorify Him in heaven. May those who have had experience of God’s goodness, the blessings of His wisdom and the strength of His companionship, when they come to finish their course and exit the stage of earthly life, leave some record of that experience as a testimony to the truth of God’s promises. We find in Scripture the last words of Jacob, Moses, David and some few of Paul’s, designed to benefit us. A Christian leader can exercise influence right up until the time of departure—and, even after he or she is gone, the influence continues.

1. Who was David? 1

He was a son of Jesse. David was famous and would become even more famous because of the influence of the Bible in the world, but it is good for him to remember or even for the historian to remember the commonness of his beginnings. He was the son of a common man who lived on a hill in Bethlehem. Even so, yet David ascended to an amazing height; He was a “man exalted by the Most High,” He was raised up, “exalted,” as one favored by God, designed for something great, raised up as a king to sit higher and as a prophet, to see further. God has the authority, prerogative and ability to do that when He wants to, but we should all remember that it is God who does it. The lifted person must remember it for his own good, and others, too, should recognize it and give glory to God for it, accepting what God did as beneficial for all. There is no room for jealousy and envy in the kingdom of God. God lifts and God puts down.

How did this happen? He was “the man anointed by the God of Jacob, the hero of Israel’s songs.” He was of service to God’s people, protection of the country and an administration of justice. He gave Israel many psalms which helped them understand and glorify God. The singing of psalms is a sweet practice, with a positive influence to those that delight in praising God. It was one of the honors to which David was raised. It is a high position to be useful in the church. Whatever we do that promotes acts of devotion to our Lord, increases the good influence of prayer in your community or heightens the quality and beauty of praise in your church, is a noble and high calling in the eyes of God. Was David a king? He was for some in his generation. Was he a psalmist? He was for all generations—even ours.

2. What the Lord said 2-4

What did the Lord say and what was the value of what the Lord said? Out of David’s communion with God, he spoke and wrote. “The Spirit of the Lord spoke through me; his word was on my tongue” (v 2). What God said to him for his own direction and encouragement as a king, in the same way can be of use to us, his successors. Godly people take pleasure in remembering what they have heard from God; they reflect on it—His Word—and turn it over in their minds. So what God spoke once, David heard twice or more.

Who spoke? Verses 3 & 4 say, “The God of Israel spoke, the Rock of Israel said to me: ‘When one rules over people in righteousness, when he rules in the fear of God, he is like the light of morning at sunrise on a cloudless morning, like the brightness after rain that brings grass from the earth.’” Do we have here a hint at the trinity? “Spirit” “God” “Rock;” the Father, the God of Israel, the Son, the Rock of Israel, and the Spirit, proceeding from the Father and the Son, “who spoke by the prophets” . . . which included David; the Spirit whose Word was not only in David’s heart, but on his tongue and quill, as well for the benefit of others including us. David, in these words, acknowledged divine inspiration in his psalms, and in these last words the Spirit of God spoke through him. If this understanding is correct, David’s words and psalms are not mere human suggestions, illustrations of what one person thought, or beautiful poetry, but the Word of God; inspired, authoritative, and profitable for reproof, instruction and correction. David and other holy men of old wrote as they were moved by the Holy Spirit. This attaches an honor to the book of Psalms, and highly recommends them to all of us in all their authority, requirements, encouragements and blessings.

The value Paul placed on Scripture, as indicated in II Timothy3:15-17, applies to the Psalms. “. . . and how from infancy you have known the Holy Scriptures, which are able to make you wise for salvation through faith in Christ Jesus. All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the servant of God may be thoroughly equipped for every good work.” Let us therefore genuinely, absolutely and sincerely embrace and receive the Psalms of David.

The words of verse 3, “said to me,” suggest that there should be a distinction made between what the Spirit of God spoke “through me” (v 2), which includes all his psalms, and what the Rock of Israel “said to me” (v 3), which concerned himself and his family. For Christian leaders today, this distinction has a special value. Let us acknowledge that those through whom God speaks to others are to be equally concerned to hear and obey what He speaks to themselves. Those whose calling and responsibility it is to teach others their duty must be sure to learn and do their own.

Notice that David wrote wisely about the obligation of the person to whom God gives the responsibility of serving over other people. “The God of Israel spoke, the Rock of Israel said to me: ‘When one rules over people in righteousness, when he rules in the fear of God, he is like the light of morning at sunrise on a cloudless morning, like the brightness after rain that brings grass from the earth.’” The duty of a governmental leader can also apply to a church leader since it is the same God who appoints each. These duties are practical such as when a king or church leader was spoken to from God, he was not to feel complimented with the height of his dignity and the extent of his power, but to be told his duty. He must rule in righteousness and in the fear of God. And all other lesser rulers, too, must follow suit. This is God’s rule for rulers. Let rulers remember they rule over men—not over animals which they may enslave and abuse at will, but over reasonable creatures of the same rank as themselves.

They rule over men that have their weaknesses and infirmities, and therefore they must exercise patience. They rule over men, but under God, and for Him. They must be just, both to those over whom they rule, in allowing them their rights and properties, and between those over whom they rule, using their power to right the victim against the oppressor. Deut 1:16-17 say, “And I charged your judges at that time, ‘Hear the disputes between your people and judge fairly, whether the case is between two Israelites or between an Israelite and a foreigner residing among you. Do not show partiality in judging; hear both small and great alike. Do not be afraid of anyone, for judgment belongs to God. Bring me any case too hard for you, and I will hear it.’” It is not enough that Christian leaders do no wrong, but they also must not allow wrong.

They must rule in the fear of God, that is, they must themselves be possessed with a fear of God, by which they will be effectively restrained from injustice and oppression. Nehemiah was so and gave this testimony in Neh 5:15, “But the earlier governors—those preceding me—placed a heavy burden on the people and took forty shekels of silver from them in addition to food and wine. Their assistants also lorded it over the people. But out of reverence for God I did not act like that.” They must also promote the fear of God among those over whom they rule. The God-ordained leader is to protect both godliness and honesty.

If he or she will keep this duty, look at the blessing promised: “he is like the light of morning at sunrise on a cloudless morning, like the brightness after rain that brings grass from the earth” (v 4). Light is sweet and pleasant, and he that does his duty will enjoy its comfort. Light is bright, and a good Christian leader is illustrious; his justice and devoutness will be his honor. Light is a blessing, and there are none greater to the church than those who rule in the fear of God like the light of the morning. It is most welcome after the darkness of the night which is increasing, shines more and more to the perfect day, such is the growing brilliance of good government whether civil or in the church. It is likewise compared to the tender grass, which the earth produces for the service of man; it brings with it a harvest of blessings. Though David may have intended these words to be applied to civil government, is that any reason for church leaders to side-step these good instruction just because they lead in an ecclesiastical organization? What is good for one is good for the other. God wants good government in His church.

If we were to apply these remarks to Christ, the Son of David, and His Kingdom, then it must be taken as a prophecy, and the original expression of David’s in our narrative will certainly allow for that application. Christ’s reign will perfectly well demonstrate that “When one rules over people in righteousness, when he rules in the fear of God, he is like the light of morning at sunrise on a cloudless morning, like the brightness after rain that brings grass from the earth.” Jesus can lead us by His Spirit so that our worship is according to the will of the Father (in the fear of God), for He is the Light of the world. Here is Isaiah’s picture of Christ’s reign: “See, a king will reign in righteousness and rulers will rule with justice. Each one will be like a shelter from the wind and a refuge from the storm, like streams of water in the desert and the shadow of a great rock in a thirsty land” (Is 32:1-2).

3. David’s Personal Observations 5-7

David apparently personally received no small amount of comfort, encouragement and affirmation as a result of God’s revelation to him. We see this quite clearly for the confidence and assurance he demonstrated in verses 5-7, which say, “If my house were not right with God, surely he would not have made with me an everlasting covenant, arranged and secured in every part; surely he would not bring to fruition my salvation and grant me my every desire. But evil men are all to be cast aside like thorns, which are not gathered with the hand. Whoever touches thorns uses a tool of iron or the shaft of a spear; they are burned up where they lie.” Were it not for the fact that God Himself was David’s Source of confidence and that God had given him this revelation, we might think David was proud, arrogant, egotistical and ambitious. But no, God had spoken and the result was David was confident. David did not say this on his own initiative. God-given confidence is different from mere human self-confidence.

This same thing can happen to you, too. God has called you, spoken to you, affirmed and lifted you to a position of power, influence and opportunity. Rejoice inwardly that God has done this, but it should never become a point of personal pride. Humbly serve and God will continue to lift. He raises up the humble and resists the proud. Proverbs 16:18 says, “Pride goes before destruction, a haughty sprit before a fall.” And Peter, the pastor’s teacher, says in I Pet 5:5c-6, “God opposes the proud but shows favor to the humble. Humble yourselves, therefore, under God’s mighty hand, that he may lift you up in due time.”

These warning may have been intended to apply to leaders themselves—not to be evil—or possibly to the ones over whom they were responsible. As mentioned earlier, leaders should not be evil and neither should they allow evil.

David knew that his house—his family—was not perfect and deserving of God’s favor. Yet he dared to believe that God would keep His promise to his posterity. David’s family was not altogether righteous as he could wish, not so good and not so happy as he might have wanted. It had been that way when he lived and he could see that it would not be righteous when he was gone either, that his house would be neither so devout nor so prosperous as one might have expected the offspring of such a godly father to be.

We are whatever we are with God. Others may see only the facade, not the real us, but God sees it all and what He knows about us is true about us. This influenced David’s desire concerning his children, that they might be right with God, faithful to him and zealous for him. Unfortunately, the children of godly parents are often neither so holy nor so happy and we are obligated to try to remedy this for the sake of the next generation. We must admit that it is corruption, not grace, that runs in the blood, that the race is not to the swift, but that God gives his Spirit as an influence for good.

God’s covenant with David’s house and the growth and strength of Christ’s church are related since Jesus, the Son of David, is working today through His Church which He said He would build. The Church, its health and growth is not all that God is doing, since He is still also working with Israel the descendants of Abraham, Isaac and Jacob, but the covenant promises God gave to David do also have a meaning for us in His Church. Here is the promise God gave to David rephrased these many years since the time that Nathan first presented the promise from God to David. “If my house were not right with God, surely he would not have made with me an everlasting covenant, arranged and secured in every part; surely he would not bring to fruition my salvation and grant me my every desire" (v 5). There are five aspects to the covenant that David reviewed. 1. Everlasting covenant, 2. Arranged, 3. Secured, 4. My salvation, and 5. Every desire.

The Church may at times appear diminished, distressed, disgraced, and weakened by errors and corruptions, and almost extinct, yet God has made a covenant with the Church’s head, the Son of David, that He will preserve to Him a seed and that the gates of hell shall never prevail against His house. The hope of all Christians and members of Christ’s body is that we may look to the covenant of grace He made with all believers. God’s covenant was indicated numerous times like it was in Is 55:3: “Give ear and come to me; listen, that you may live. I will make an everlasting covenant with you, my faithful love promised to David.”

David probably was referring to this covenant again in these last words. We cannot imagine that David, who, in so many of his psalms, spoke so clearly concerning Christ and the grace of the gospel, should forget it in his last words. God has made a covenant of grace with us in Jesus Christ, and we are clearly informed of it. It is: (1) an everlasting covenant. It will last and endure from everlasting in its conceptualization and counsel to everlasting in the continuance and functioning of it, (2) arranged, organized and set in place, and (3) secured, solid and cared for by the good Shepherd. It is, (4) my salvation, that is to say we will be saved. It is the only salvation, an adequate salvation and it belongs to each of us; it is my salvation and it (5) provides every desire (v 5). Let me have a part and a place in this covenant and its promises and I have enough, I desire no more. “The Lord is my Shepherd, I lack nothing.”

On the other hand, there is an opposite side and David does not fail to mention it. Perhaps it is a warning or a prophesy or both. Verses 6-7 say, “But evil men are all to be cast aside like thorns, which are not gathered with the hand. Whoever touches thorns uses a tool of iron or the shaft of a spear; they are burned up where they lie.” It is a declaration regarding the doom of the wicked, they will be thrust away as thorns, rejected and abandoned. We don’t want to touch a thorn—it is untouchable. The lost may become “untouchable” in the sense that others will want to keep their distance from them. The thorns may be so passionate and furious that they cannot be managed or dealt with by any wise or faithful reproof, but must be restrained by law and the sword of justice and therefore, like thorns, will be utterly burnt with fire. Heb 6:8 mentions: “But land that produces thorns and thistles is worthless and is in danger of being cursed. In the end it will be burned.” Ps 32:9 gives further warning to rebellious, untouchable and unteachable persons. It says, “Do not be like the horse or the mule, which have no understanding but must be controlled by bit and bridle or they will not come to you.”

This part of David’s last words is probably a prediction of the ruin of all the unrepentant enemies of Christ’s kingdom. There are enemies without, that openly oppose it and fight against it, and enemies on the inside, that secretly betray it and are unfaithful to it; both types are evil men, children of the wicked one, both are as thorns, grievous, aggravating and annoying, but both shall be cast out and Christ will setup his kingdom despite their enmity.

Words like win, victory, overcome, succeed, achieve and triumph all presuppose and require an opponent. None of these words have any meaning or significance if there is nothing over which to overcome. A better good—victory—is only possible when there is an adversary. With no antagonist, competitor or enemy, life would be insipid and the word “victory” would not even exist. David’s last words show foresight and wisdom. The Church has an enemy and a Savior. Because we have a foe, we need a Savior. Because our Savior is superior to our antagonist, we expect victory. Winning is therefore both necessary and possible.

FOURTEEN REASONS TO PRAISE THE LORD

luiz@vidalyon.com (Luiz Sifuentes) — Sun, 05 Mar 2023 04:12:48 GMT

II Samuel 22:2-51

Here are 14 reasons to praise the Lord found in II Samuel 22. Verses 2-51 have been divided into the following 14 groups. Other Psalms reveal other reasons to praise the Lord, such as wisdom, peace, understanding, knowledge, blessings and forgiveness. The 14 reasons given here are the ones that this Psalm reveals. Other equally important reasons are revealed in other Psalms. The historian who recorded David’s life in I and II Samuel elected, for his own probably God-given reasons, to include this Psalm in David’s story to show the divine side of David’s life more clearly. These reasons to praise the Lord come from David’s experiences and expectations. They can help the Christian leader develop the kind of strong faith and optimism that David had—which will, in turn, develop the same thing in your followers and disciples.

1. Acceptance Everyone has an invisible sign on their chest saying, "Accept me, appreciate me, I want to feel important to someone. I want to have self-worth." It is a deep and basic need in the psyche of the human race. We want to be accepted. In Maslow’s hierarchy of needs, it is called "Esteem." We all need that. Even if our physical needs have been satisfied, we still have psychological needs. The need for esteem is addressed in Abraham Maslow's ‘Hierarchy of Needs.’ There are a number of component needs involved in achieving a sense of self-esteem, such as respect of others, an internal acceptance of who we actually are, confidence, and achievement. We do not need acceptance or esteem to be a Christian or even to be a fruitful Christian, but having God-given assurance of acceptance can be a rich personal blessing which can increase our potential for other good things like confidence, courage and visions.

V 19 "They confronted me in the day of my disaster, but the Lord was my support."

2. Access to God Even though God is powerful, wise and able to solve every problem, if we did not have access to Him or if He paid no attention to us, all of His power and ability would be of little or no use to us. David illustrated in this Psalm that he himself had, as we now have, access to God. Prayer is a wonderful weapon and God’s promises to respond to it and the demonstrations of His past responses to it as we see in David’s life, is a great blessing to Christians.

V 4 "I called to the Lord, who is worthy of praise, and have been saved from my enemies."
V 5 "The waves of death swirled about me; the torrents of destruction overwhelmed me."
V 6 "The cords of the grave coiled around me; the snares of death confronted me."
V 7 "In my distress I called to the Lord; I called out to my God. From his temple he heard my voice; my cry came to his ears."

3. Boldness & Courage Boldness, stemming usually from courage, enables the Christian believer to move from the position of successful endurance, patience and fortitude to proactive attack, aggression, advancement, daring and fearlessness. We carry the spiritual battle from defending ourselves and praying for our personal safety or security to the repossession of territory mankind lost at the fall. We move to take back what the devil has stolen. Just as God gave David boldness and courage, so God will give it to us for our present-day battles.

V 38 "I pursued my enemies and crushed them; I did not turn back till they were destroyed."
V 39 "I crushed them completely, and they could not rise; they fell beneath my feet."
V 41 "You made my enemies turn their backs in flight, and I destroyed my foes."
V 42 "They cried for help, but there was no one to save them—to the Lord, but he did not answer."
V 43 "I beat them as fine as the dust of the earth; I pounded and trampled them like mud in the streets."

4. Defense & Protection Boldness and courage are valuable if we want to carry the battle forward, but that does not mean that a solid defense is not also important. The reason we can move forward confidently is because we know we are being defended and protected by the Lord. Armor, cover and fortification are a part of God’s provision for the Christian soldier.

V 15 "He shot his arrows and scattered the enemy, with great bolts of lightning he routed them."
V 31 "As for God, his way is perfect: The Lord’s word is flawless; he shields all who take refuge in him."
V 36 "You make your saving help my shield; your help has made me great."

5. Deliverance & Rescue Recovery, deliverance and reclaiming what was lost are important to us because we are in a war. We win battles and, sometimes, we loose them. But when we loose a battle or experience a set-back, we have this model to fall back on. A successful retreat, recovery and another attack is part of war. We have a real enemy and at times we need to be rescued from him.

V 17 "He reached down from on high and took hold of me; he drew me out of deep waters."
V 18 "He rescued me from my powerful enemy, from my foes, who were too strong for me."
V 44 "You have delivered me from the attacks of the peoples; you have preserved me as the head of nations. People I did not know now serve me."

6. Foundation (Firm & Unshakable) The word foundation refers the support, footing and grounds on which our lives are built. If the foundation is weak, no matter how lovely or well-built the structure is, it will fall. Christians have an unshaken and unshakable foundation on which to base our faith, hopes, expectations and anticipations of all that God has for us. This is why the metaphor of God as our rock is so valuable to us. He is dependable, reliable, steadfast, faithful, consistent, predictable in many ways, steady, stable and strong like a rock.

V 32 "For who is God besides the Lord? And who is the Rock except our God?"
V 47 "The Lord lives! Praise be to my Rock! Exalted be my God, the Rock, my Savior!"

7. Greatness God has a good reputation. He is awesome, excellent, majestic, awe-inspiring, astonishing, formidable, elevated, exalted, majestic, impressive and magnificent. Human vocabulary proves to be inadequate to describe the marvelous beauty, reputation and name of our God. The human race has three words of unusually great value and significance, "yes," "no" and "Ahh!" When we encounter something that elicits a reaction from deep within us that surpasses our understanding, we say "Ahh!" A cow, looking at an awesome and beautiful sunset cannot say "Ahh!" But a human being who beholds someone whose beauty, excellence and majesty defies description, has the ability to wonder and say, "Ahh!" He "lives in unapproachable light" (I Tim 6:16).

V 8 "The earth trembled and quaked, the foundations of the heavens shook; they trembled because he was angry."
V 9 "Smoke rose from his nostrils; consuming fire came from his mouth, burning coals blazed out of it."
V 10 "He parted the heavens and came down; dark clouds were under his feet."
V 11 "He mounted the cherubim and flew; he soared on the wings of the wind."
V 12 "He made darkness his canopy around him—the dark rain clouds of the sky."
V 13 "Out of the brightness of his presence bolts of lightning blazed forth."
V 14 "The Lord thundered from heaven; the voice of the Most High resounded."
V 16 "The valleys of the sea were exposed and the foundations of the earth laid bare at the rebuke of the Lord, at the blast of breath from his nostrils."

8. Guidance & Light Many are the times when we simply do not know where to go or what to do next. In those cases we need God’s guidance and light to show us the way through the darkness or the forest. Too many things block our view. We don’t know where we are and cannot see which way to turn. At a time like that it is highly beneficial to us that we have a Guide, a light in the darkness. This is another thing for which David praised his Lord.

V 29 "You, Lord, are my lamp; the Lord turns my darkness into light."
V 37 "You provide a broad path for my feet, so that my ankles do not give way."

9. Justice & Fairness When we have honestly tried our best to do the right thing, whether we have succeeded or not, we do not want someone to misjudge or misunderstand us. God will never do that. He sees our hearts and motives and we can know that He will always treat us justly—at least justly. Many times—most of the time—He treats us better than we deserve, but that is another thought. We are thankful for that, but here David is thanking God that God treats him fairly. David did right, God saw that and David was glad.

V 21 "The Lord has dealt with me according to my righteousness; according to the cleanness of my hands he has rewarded me."
V 22 "For I have kept the ways of the Lord; I am not guilty of turning from my God."
V 23 "All his laws are before me; I have not turned away from his decrees."
V 24 "I have been blameless before him and have kept myself from sin."
V 25 "The Lord has rewarded me according to my righteousness, according to my cleanness in his sight."
V 26 "To the faithful you show yourself faithful, to the blameless you show yourself blameless,"
V 27 "to the pure you show yourself pure, but to the devious you show yourself shrewd."

10. Kindness Kindness is a fruit of the Spirit when it refers to one person being kind to another person. It is one way Christian believers can follow the example of the Lord. But kindness in this list refers to God’s kindness to David. David expressed his appreciation for God’s kindness. Kindness is a behavior that shows goodness; God did that for David and He does it for us. It is a very good reason for us to praise Him. It shows that we noticed that He did an act of kindness and appreciated it.

V 51 "He gives his king great victories; he shows unfailing kindness to his anointed, to David and his descendants forever."

11. Lift In missiology, the study of effective missionary ministry in the world, we learn about what is called "redemption and lift." Briefly, it the tendency of new Christians to experience gains financially and in their social positions because the expenses that are attached to many of the sins non-Christians do are no longer a part of that person’s life. He or she no longer spends money on gamboling, tobacco, beer, drugs and some other sinful pleasures. The reduction in the expenses of the new Christian means he or she has more money for clothing, rent, school fees and other good expenses that lead to an improvement in life. That is one way God lifts a person. His wisdom, guidance, daily help and answers to prayer also give a lift. David here speaks about God lifting him. All of these improvements in our status are reasons to give God praise. Many are the advantages of the Christian believer. We have reason to praise the Lord.

V 45 "foreigners cower before me; as soon as they hear of me, they obey me."
V 46 "They all lose heart; they come trembling from their strongholds."
V 48 "He is the God who avenges me, who puts the nations under me,"
V 49 "who sets me free from my enemies. You exalted me above my foes;
from a violent man you rescued me."

12. Love In many of his Psalms David wrote about the lovingkindness and mercy of the Lord. In this Psalm there is only one verse on this subject, but it is a clear and important idea. God gave to David a spacious place, perhaps this would be a reference to the nice palace that was built for him when he moved to Jerusalem from Hebron. David praised God and we can too for the spacious place He provides for us.

V 20 "He brought me out into a spacious place; he rescued me because he delighted in me."

13. Safety & Security Earlier we considered acceptance as an important thing that God gives to His own. But people who are afraid for their lives and who feel threatened, whether they are actually in danger or just think they are in danger, can praise the Lord that He is our Protector from dangers seen and unseen, real or just feared. We are safe with Him. "The name of the Lord is a fortified tower; the righteous run to it and are safe" (Pr. 18:10).

V 2 "The Lord is my rock, my fortress and my deliverer;"
V 3 "my God is my rock, in whom I take refuge, my shield and the horn of my salvation."
He is my stronghold, my refuge and my savior—from violent people you save me."
V 28 "You save the humble, but your eyes are on the haughty to bring them low."

14. Strength Our enemy, the devil, is stronger than we. Besides that he is spirit and spirits don’t get physically tired. We do get tired. We become weary of fighting the good fight of faith. We get tired when we pray. We get tired of trying to be patient. The strength we need is more moral and spiritual strength than physical. God can and does give that kind of strength to us. And because He does, we can praise Him for it.

V 30 "With your help I can advance against a troop; with my God I can scale a wall."
V 33 "It is God who arms me with strength and keeps my way secure."
V 34 "He makes my feet like the feet of a deer; he causes me to stand on the heights."
V 35 "He trains my hands for battle; my arms can bend a bow of bronze."
V 40 You armed me with strength for battle; you humbled my adversaries before me."

David’s Conclusion The word "therefore" in this verse is critical, decisive and meaningful. It means that because of something, I will do something else. David is saying that in view of all the preceding forty-nine verses, a collection of reasons to praise God, he is addressing the Lord and saying, because of that, accordingly, consequently, hence, so I will praise you; "therefore I will praise you." Because of what you have done, I will praise you. It is healthy for us to tell the Lord, as David did, the reasons we are praising Him. It gives us a chance to rehearse within ourselves, the reasons we have for praising Him.

V 50 "Therefore I will praise you, Lord, among the nations; I will sing the praises of your name."

Let every Christian leader, by his example, counsel, lessons, sermons and even in ordinary daily conversations, be men and women who praise God for specific and identifiable reasons as David did.

David’s honor shines brighter in his Psalms than in the records of his history. The David we see in this one is idealistic; revealing David’s heart. The David we see in the rest of I & II Samuel is the normal human struggling with issues in his day, his family, his appetites, the kingdom and God’s plan for Israel. If you look only at the behavior and outward aspects of David’s life, you would not realize the heart he had toward God. If you only read the Psalms, you might not realize how David struggled to live up to his own noble ideals. Put the two together—the Psalms and the history—and we have a more balanced picture of king David. Similarly, I don’t see your heart, I only see your outward behavior. None of us really knows others perfectly, only God does.

SWORDS, QUILLS AND HARPS

luiz@vidalyon.com (Luiz Sifuentes) — Sun, 05 Mar 2023 04:11:02 GMT

II Samuel 21:15-22:1

15 Once again there was a battle between the Philistines and Israel. David went down with his men to fight against the Philistines, and he became exhausted.16 And Ishbi-Benob, one of the descendants of Rapha, whose bronze spearhead weighed three hundred shekels and who was armed with a new sword, said he would kill David. 17 But Abishai son of Zeruiah came to David’s rescue; he struck the Philistine down and killed him. Then David’s men swore to him, saying, “Never again will you go out with us to battle, so that the lamp of Israel will not be extinguished.” 18 In the course of time, there was another battle with the Philistines, at Gob. At that time Sibbekai the Hushathite killed Saph, one of the descendants of Rapha. 19 In another battle with the Philistines at Gob, Elhanan son of Jair the Bethlehemite killed the brother of Goliath the Gittite, who had a spear with a shaft like a weaver’s rod. 20 In still another battle, which took place at Gath, there was a huge man with six fingers on each hand and six toes on each foot—twenty-four in all. He also was descended from Rapha. 21 When he taunted Israel, Jonathan son of Shimeah, David’s brother, killed him. 22These four were descendants of Rapha in Gath, and they fell at the hands of David and his men. 1 David sang to the Lord the words of this song when the Lord delivered him from the hand of all his enemies and from the hand of Saul.

David had a sword, a quill and a harp. He fought against Israel’s and God’s enemies with his sword, used his quill to write psalms that gave God glory and engaged his harp to sing to the Lord. You also have these or other instruments and skills. The title of this lesson is Swords, Quills and Harps because the lesson includes your instruments too and how you use them today. David used every tool and weapon at his disposal to honor the Lord. By his example he encourages us to do the same thing. Undoubtedly, you too have this desire.

The stories of Israel’s wars continue today. I recently read a book that recorded the wars that have occurred in Modern Israel since 1948 beginning with the War of Independence. Every story was interesting and similar to the stories we have been looking at in this series. In these verses we read of four specific conflicts with the Philistines involving Philistine giants, which apparently happened toward the end of David’s reign. The Bible’s war stories remind us of the spiritual wars we fight and how we win victories in the name of the Lord.

1. Wars Against the Philistines 15-22

David himself was engaged along with the army against the army of the Philistines and specifically with other giants. Verse 15 says, “Once again there was a battle between the Philistines and Israel. David went down with his men to fight against the Philistines, and he became exhausted.” The Philistines began this war too. David was eager to go with the army even though he had now grown old. He had enough glory from victories and did not need more, but he was not fighting for glory rather for the good of his kingdom. Because of the giant in the enemy ranks, David got in distress and danger. He did not realize that he was not physically able to fight as he had before. His purpose was good but he lacked strength; “he became exhausted.” His physical strength did not match his moral courage. A Philistine champion sought to take advantage of this situation and wanted to—said he would—kill David.

Verse 16 says, “And Ishbi-Benob, one of the descendants of Rapha, whose bronze spearhead weighed three hundred shekels and who was armed with a new sword, said he would kill David.” With this apparent danger upon David, Abishai, David’s cousin, came to the rescue. Verse 17 says, “But Abishai son of Zeruiah came to David’s rescue; he struck the Philistine down and killed him. Then David’s men swore to him, saying, “Never again will you go out with us to battle, so that the lamp of Israel will not be extinguished.” David learned that it was not easy for an active, motivated high achiever to retire, but he yielded to the physical reality and the advice of his loyal men.

We should pause to give some credit to Abishai who proved himself to be courageous and brave and loyal to his king and willing risked his own life to save the life of his king. And other credit belongs to God who spared David again—by bringing Abishai to David in his time of extreme need. Incidentally, we would not know who the “he” in verse 17 is—whether it was Abishai or David who killed this giant—except that verse 22 hints to us that David had a hand in it: “fell at the hands of David and his men.”

David, the model soldier, fainted, but he did not flee; even when his strength failed him, he bravely kept his ground. God sent him help in the time of need and David was once again a conqueror. Christ, when weak from prayers and fasting was strengthened by an angel. In spiritual conflicts, even strong saints sometimes grow weak and when Satan attacks them furiously they too need other soldiers to come along side and pray with them against whatever giant has become an adversary used by the adversary. David agreed to not go to battle against Absalom, but he was still willing to fight against his old enemy. A new rule was established that day, that never again would David be exposed to the danger of battle. The life of any soldier today who is as valuable to the work of the kingdom of God as David was to his kingdom should be protected and preserved by themselves and others. Experienced warriors in our battles are valuable and we want to protect them.

The rest of the giants recorded in this passage were killed by David’s servants. Saph was slain by Sibbechai, one of David’s mighty men as recorded in verse 18: “In the course of time, there was another battle with the Philistines, at Gob. At that time Sibbekai the Hushathite killed Saph, one of the descendants of Rapha.” A brother of Goliath’s was destroyed by Elhanan: “In another battle with the Philistines at Gob, Elhanan son of Jair the Bethlehemite killed the brother of Goliath the Gittite, who had a spear with a shaft like a weaver’s rod.” And yet another giant who was unusually large and had more fingers and toes than other people, and who had already witnessed the slaying these other giants, still defied Israel and went to battle and Jonathan the son of Shimea killed him.

Shimea, David’s brother, had another son too, Jonadab. Do you remember the son of Shimea who counseled Amnon about how to obtain his objective with his beautiful sister Tamar? Yes, that Jonadab was the brother of this Jonathan. Jonathan is known for his courage and Jonadab is known for his evil and cunning spirit. How is it that two brothers, raised in the same family, can be so different in character? Do not judge everyone in a family by the character of just the one member that you know. And just because one of your children loves righteousness and does well don’t assume that the others will too. Each child needs to be carefully raised and trained in the ways of righteousness, each in accordance with their own personality, temperament and inclinations. Be a wise parent.

These giants were probably the last remains of the sons of Anak and all these big and strong men were defeated by normal men—no not just by normal men, but by the God who worked through the normal men. And you, normal man and normal woman, you too can be a giant killer in the name of Jesus. Jeremiah said, “Let not . . . the strong boast of their strength.” (Jer 9:23) These giants would have been better off if they had heard and received that instruction. David’s servants were neither bigger nor stronger than others, yet with God’s help they mastered one giant after another.

Back in I Sam chapter 17, David began his glory days with the conquest of one giant and in the end as recorded in II Sam 21, even more gloriously saw other warriors, who served his same God conclude his glory years by killing four others. For the leader—a true leader—it is a greater joy, and a more important evidence of our success, to see others follow our example and on their own and to the glory of God do mighty conquests. We learn to be the guide on the side; not the sage on the stage. We don’t need people to laud and honor us; it is much more gratifying to see our disciples come to the fulfillment of their own destinies.

2. The Harp as a Weapon; Praising God as Warfare II Samuel 22:1

II Samuel 22:1 says, “David sang to the Lord the words of this song when the Lord delivered him from the hand of all his enemies and from the hand of Saul.” The entire 22nd chapter of II Samuel is a psalm of praise. With some minor alterations to make a private writing more useful to the public, you can see it again in Ps 18:1-50 with some little variation. II Samuel 22 is the form in which it was first used by David himself with his own harp. Public ministry comes out of private worship. We will never be more successful in the long-term, publicly, than we are privately in our own personal communion with our Lord.

Whomever God used to be the inspired historian, that person wrote many chapters in I & II Samuel relating David’s deliverances and now very near the end of this volume he included this private Psalm of David as a fitting end of the record.

Whether David wrote this Psalm near the end of his life or at an earlier stage, we cannot say, but it appears to be a rather general all-inclusive summary of the way David felt and how he related all that he did and all that happened to him to his relationship with his God. God had blessed and preserved him from the beginning to this chapter near the end of David’s life. And we too should, in our praises, look back as far as we can refusing to allow the passing of time to reduce our appreciation for God’s blessings of long ago. Just as David had a variety of life experiences, so we will notice a variety of expressions of praise in chapter 22 at which we will look carefully in the next lesson.

David sang these words. Singing is different than recitation. We will notice David’s warm devotion and very great fluency with words, extensive vocabulary and bountiful poetic expressions. David was a gifted poet and psalmist. He gave glory to God and received comfort from Him. He intermixed his experiences of the past and his expectations of the future throughout this piece of literature.

Before we conclude this lesson, let us observe that the worship of God is warfare. A harp used in praising God is a weapon and the worshipper is a soldier. This is most clearly demonstrated by the story of Jehoshaphat when Judah defeated Moab and Ammon. II Chron 20:21-22 say, “After consulting the people, Jehoshaphat appointed men to sing to the Lord and to praise him for the splendor of his holiness as they went out at the head of the army, saying: ‘Give thanks to the Lord, for his love endures forever.’ As they began to sing and praise, the Lord set ambushes against the men of Ammon and Moab and Mount Seir who were invading Judah, and they were defeated.”

A dog’s ears are very sensitive to certain high-pitched sounds. When they hear those sounds, they howl because of the pain in their ears. You have probably observed this. Demon’s, evil spirit’s and devil’s ears are sensitive too and they hate to hear the sound of praises being sung to God. It hurts their ears and they run away howling in pain. Meanwhile, God inhabits the praises of His saints. So when you and I praise and worship, singing with joy to the Lord, God is very present and the enemy leaves. Praise and worship is a weapon. When you praise the Lord, your faith increases and the Spirt to God works God’s wonders.

No one wants to follow a negative, complaining leader. The best way to be a buoyant, faith-filled, optimistic and joyous Christian leader, maintaining a positive attitude, is to love God and delight to worship him. People will follow a person with that kind of character. Praising God promotes optimism; complaining gives place for pessimism.

Because of inconsistency in our emotions we sometimes do not feel like singing. Is not feeling like singing—not having the emotional strength to lift up a voice or make a melody—a reason for not singing, or just an attempted excuse we sometimes make for ourselves? Did you know that the Bible tells us to sing? Eph 5:19 says, . . . speaking to one another with psalms, hymns, and songs from the Spirit. Sing and make music from your heart to the Lord.” If we don’t sing, we are disobeying the Bible. God wants us to sing. David sang. Let’s sing.

In the New International Version of the Bible, the word “music” is found 128 times, “song” is found 110 times, “sing” is found 158 times, “sang” is there 21 times, “choir” is recorded 5 times and “instruments” is written 23 times. God wants us to sing. It is an effective way to do spiritual warfare.

There was a day in the life of Elisha when he needed to hear from the Lord in order to give good counsel to the people who were asking him for advice. But he evidently did not feel like sharing anything with them. What did he do? II Kings 3:15 tells us how he addressed his problem—what weapon he used in his warfare against the enemy who was oppressing him: “‘But now bring me a harpist.’ While the harpist was playing, the hand of the Lord came on Elisha . . .” Elisha knew the power of music and how it could help create an atmosphere in which the Spirit of God could operate.

The harp is a weapon. Worship can be warfare. Man of God, woman of God, sing, even if you don’t feel like it, sing! The choice of the instrument you use is up to you. Sing to the Lord and give Him glory. God will give you the advantage and triumph you need.

AN OLD ACCOUNT IS SETTLED

luiz@vidalyon.com (Luiz Sifuentes) — Sun, 05 Mar 2023 04:09:25 GMT

II Samuel 20:14-26

21 During the reign of David, there was a famine for three successive years; so David sought the face of the Lord. The Lord said, “It is on account of Saul and his blood-stained house; it is because he put the Gibeonites to death.” 2 The king summoned the Gibeonites and spoke to them. (Now the Gibeonites were not a part of Israel but were survivors of the Amorites; the Israelites had sworn to spare them, but Saul in his zeal for Israel and Judah had tried to annihilate them.) 3 David asked the Gibeonites, “What shall I do for you? How shall I make atonement so that you will bless the Lord’s inheritance?” 4 The Gibeonites answered him, “We have no right to demand silver or gold from Saul or his family, nor do we have the right to put anyone in Israel to death.” “What do you want me to do for you?” David asked. 5 They answered the king, “As for the man who destroyed us and plotted against us so that we have been decimated and have no place anywhere in Israel, 6 let seven of his male descendants be given to us to be killed and their bodies exposed before the Lord at Gibeah of Saul—the Lord’s chosen one.” So the king said, “I will give them to you.” 7 The king spared Mephibosheth son of Jonathan, the son of Saul, because of the oath before the Lord between David and Jonathan son of Saul. 8 But the king took Armoni and Mephibosheth, the two sons of Aiah’s daughter Rizpah, whom she had borne to Saul, together with the five sons of Saul’s daughter Merab, whom she had borne to Adriel son of Barzillai the Meholathite. 9 He handed them over to the Gibeonites, who killed them and exposed their bodies on a hill before the Lord. All seven of them fell together; they were put to death during the first days of the harvest, just as the barley harvest was beginning. 10 Rizpah daughter of Aiah took sackcloth and spread it out for herself on a rock. From the beginning of the harvest till the rain poured down from the heavens on the bodies, she did not let the birds touch them by day or the wild animals by night. 11 When David was told what Aiah’s daughter Rizpah, Saul’s concubine, had done,12 he went and took the bones of Saul and his son Jonathan from the citizens of Jabesh Gilead. (They had stolen their bodies from the public square at Beth Shan, where the Philistines had hung them after they struck Saul down on Gilboa.) 13 David brought the bones of Saul and his son Jonathan from there, and the bones of those who had been killed and exposed were gathered up. 14 They buried the bones of Saul and his son Jonathan in the tomb of Saul’s father Kish, at Zela in Benjamin, and did everything the king commanded. After that, God answered prayer in behalf of the land.

Guilt from unresolved sins of the past may be blocking God’s blessings on your ministry. In this narrative we learn of a wrong that Saul had done long before, the guilt of which was blocking God’s blessings on Israel. As soon as David knew that was the cause of the famine they were experiencing he quickly wanted to make amends. The sin had been that Saul did not honor a pledge that Joshua had made to the Gibeonites. Christian leaders today can learn from this that agreements must be kept and that God deals with communities as well as with individuals. Each person in a community is responsible to be a corrective force. When we do not speak up against a wrong in our community we become a guilty partner in the wrong. You are a part of a family and are responsible to oppose wrong in it. You are part of a Christian community. If there is error or sin there, confront it firmly and lovingly.

1. The Wrong and the Requested Retribution 1-6

Many years had passed since Saul’s sin and nothing was recorded in the story of Saul about this transgression. We would not even be learning of it now except because of the guilt it was as the cause of a three-year famine in Israel. Verses 1-2 say, “During the reign of David, there was a famine for three successive years; so David sought the face of the Lord. The Lord said, ‘It is on account of Saul and his blood-stained house; it is because he put the Gibeonites to death.’ The king summoned the Gibeonites and spoke to them. (Now the Gibeonites were not a part of Israel but were survivors of the Amorites; the Israelites had sworn to spare them, but Saul in his zeal for Israel and Judah had tried to annihilate them.) ” A righteous God required His favored Israel to live up to an agreement they made with a heathen and deceitful nation. We are to keep promises regardless of the character of the other party.

The Gibeonites were Amorites who tricked Joshua and Israel into a peace treaty as recorded in Joshua 7. The treaty was a mistake, but God held Israel responsible to keep her word. The Gibeonites were deprived of land and liberty, but their lives were spared. There is no record that they ever broke their part of the agreement. Saul in his unjustified zeal apparently killed many of them in an attempt, perhaps, to show himself more zealous for Israel than his predecessors, the judges. It is possible that he tried to compensate for his failure to annihilate the Amalekites by trying to kill off the Gibeonites. Or, perhaps, when he went on a witch-killing campaign, he included the Gibeonites. It is also possible that the wicked Saul killed any pious Gibeonites who were employed by the Levitical priests when he killed the priests, their masters. In any case, he not only shed innocent blood, but also violated the solemn obligation by which the nation was bound to protect them. Sad it is to observe the widespread suffering and difficulty that was caused by Saul’s house, a bloody house indeed.

As a result of Saul’s sin, now years later, the nation of Israel was punished with a long famine. Even in the fruitful land of Israel, and in the glorious reign of David, there was a famine. Had the famine been more severe, David would have inquired of the Lord earlier. But with the passing of three years, even a mild famine can be difficult with drought, and lack of food supplies. For example, if a corn crop goes missing one year, usually the next year’s crop compensates for the deficiency, but three years would be a serious cause about which to inquire of the Lord.

David was himself a prophet, yet he must consult the Lord, and know God’s mind in his own appointed way. When we are under God’s judgments we need to humbly consult the Lord. David might have inquired earlier, but evidently he did not suspect a spiritual cause such as it turned out to be. Hind-sight is more accurate than foresight and not every difficulty has a spiritual cause. This time and in Job’s case, yes, but not every time. To be on the safe side, it is better to inquire sooner than later. The blessing we can all experience is that God was ready in His prompt answer, though David was slow in his investigation.

David quickly learned that the cause was Saul and his house. God remembers sin until it is atoned for. When we are under his rebukes we may need to look a long way back. It is of no use for us to object against the people’s suffering for the sin of their kings because they may have been complicit. Someone carried out the king’s order. Saul did not act alone. The record does not provide an account of how this sin transpired, but let us learn that the passing of time does not remove the guilt of sin. We cannot build any hopes of escape from punishment just because judgment seems to be delayed. There is no statute of limitation in God’s judicial system; He can punish whenever He wants.

David consulted with the Gibeonites themselves to determine what should be done to right the wrong. Verse 3 says, “David asked the Gibeonites, ‘What shall I do for you? How shall I make atonement so that you will bless the Lord’s inheritance?’” They had for many years remained silent with no appeal, complaint, disturbance or demand being made, but now that God had spoken for them, they responded. They were not only given the honor of recognition by David, but also became judges in their own case. We do not know if during their years of patient endurance they felt like the Psalmist who in Ps 38:15 said, “Lord, I wait for you; you will answer, Lord my God.” David did not want the prayers of the Gibeonites against him; he wanted the Gibeonites to forgive and bless Israel.

Job’s three friends misunderstood and falsely judged Job. God told the three friends what to do to receive God’s favor again. Job 42:8-9 say, “So now take seven bulls and seven rams and go to my servant Job and sacrifice a burnt offering for yourselves. My servant Job will pray for you, and I will accept his prayer and not deal with you according to your folly. You have not spoken the truth about me, as my servant Job has. So Eliphaz the Temanite, Bildad the Shuhite and Zophar the Naamathite did what the Lord told them; and the Lord accepted Job’s prayer.” Job’s three friends had become weapons forged against Job. They needed Job’s blessing and when Job prayed for them the Lord accepted Job’s prayer.

We do not understand ourselves and our need of the blessings of others if we do not value the blessings rather than the cursing of the poor and despised. Is 54:17 says, “no weapon forged against you will prevail.” Saul’s house—Israel—had become a weapon forged against the Gibeonites. David wanted to change that. David wanted—needed—the blessing of the Gibeonites, so he took the necessary remedial measures just as Job’s friend did. The Christian leader who wants God blessings on all they do, will exercise caution not to offend others—anyone—so that others bless them; not curse them. And if they do, per adventure, offend them, will quickly repair the relationship.

The Gibeonites desired that seven of Saul’s descendants be put to death, and David granted their request. Verses 4-6 say, “The Gibeonites answered him, ‘We have no right to demand silver or gold from Saul or his family, nor do we have the right to put anyone in Israel to death.’ ‘What do you want me to do for you?’ David asked. They answered the king, 'As for the man who destroyed us and plotted against us so that we have been decimated and have no place anywhere in Israel, let seven of his male descendants be given to us to be killed and their bodies exposed before the Lord at Gibeah of Saul—the Lord’s chosen one.’ So the king said, ‘I will give them to you.’” They did not ask for silver or gold. Money is no satisfaction for blood. Num. 35:31-32 says, what God, not the Gibeonites, required. Killing these descendants of Saul’s was more to satisfy God’s laws than the Gibeonites desire for revenge. God brought the famine, not the Gibeonites. After this ordeal was over, it was God who brought the famine to an end. This whole thing was a God thing—to teach that we must keep our promises. “Do not accept a ransom for the life of a murderer, who deserves to die. They are to be put to death” (Num 35:31). “Do not accept a ransom for anyone who has fled to a city of refuge and so allow them to go back and live on their own land before the death of the high priest. Do not pollute the land where you are. Bloodshed pollutes the land, and atonement cannot be made for the land on which blood has been shed, except by the blood of the one who shed it” (Num 35:32).

Even before Moses’ law it had been established that blood calls for blood. Gen. 9:6 says, “Whoever sheds human blood, by humans shall their blood be shed; for in the image of God has God made mankind.” The Gibeonites had an opportunity to escape from their servitude. In the spirit of Ex 21:26 they could have obtained their freedom: “An owner who hits a male or female slave in the eye and destroys it must let the slave go free to compensate for the eye.” They did not insist on this even though the agreement was broken by the Israelites who who killed many of them. They requested no lives but of Saul’s family. He had done them the wrong, and his children must pay for it.

Deut 24:16 says, “Parents are not to be put to death for their children, nor children put to death for their parents; each will die for their own sin.” I cannot explain why, in this case, God wanted the descendants of Saul to shed their blood for the blood the house of Saul had shed. It is possible that these who were to shed their blood had been a part of the original blood-shedding by the house of Saul. If so, they were shedding their blood justly for having participated in the shedding of blood against the covenant with the Gibeonites. As Abraham said, “Will not the Judge of all the earth do right” (Gen 18:25)? God’s judgments are not subject to the rules to which men’s judgments are subject.

Let parents take extra care, for the sake of their children, not to sin or influence to sin. If our children follow our example, yes, they suffer for their own sin, but they learned by our example to commit those sins. So we can bring either judgment or blessings upon our children according to how we influence them. Saul’s posterity walked in his steps, for it is called a bloody house; it was the spirit—the attitude and inclination, the propensity to sin—of the family, and so they are justly charged with the result of his sin because it was their own.

According to the law of the time, the avenger of blood had the right to execute justice. The Gibeonites did not require this out of malice but rather to satisfy God’s justice, not to gratify revenge of their own, but for the good of the public, not for our own reputation. This is clear from the following.

2. The Retribution Paid 7-9

Verses 7-9 say, “The king spared Mephibosheth son of Jonathan, the son of Saul, because of the oath before the Lord between David and Jonathan son of Saul. But the king took Armoni and Mephibosheth, the two sons of Aiah’s daughter Rizpah, whom she had borne to Saul, together with the five sons of Saul’s daughter Merab, whom she had borne to Adriel son of Barzillai the Meholathite. He handed them over to the Gibeonites, who killed them and exposed their bodies on a hill before the Lord. All seven of them fell together; they were put to death during the first days of the harvest, just as the barley harvest was beginning.”

Mephibosheth was spared for the sake of David’s covenant with Jonathan. In correcting one wrong David did not want to commit another. He gave the Gibeonites two of Saul’s sons by a concubine, and five grandsons his daughter Merab bore to Adriel. Saul’s treachery was punished because Saul gave Merab to Adriel when he had promised her to David.

This was all done “before the Lord.” They were hanged up, as cursed as Deut 21:23 says, “you must not leave the body hanging on the pole overnight. Be sure to bury it that same day, because anyone who is hung on a pole is under God’s curse. You must not desecrate the land the Lord your God is giving you as an inheritance.” This verse and David’s action can illustrate the deeper meaning of Jesus being hung and crucified on a cross. Gal 3:13 says, “Christ redeemed us from the curse of the law by becoming a curse for us, for it is written: ‘Cursed is everyone who is hung on a pole.’” Israel was freed from a curse of a famine by Saul’s house providing men who were cursed and hung. Christians are freed from the curse of sin by Jesus who became a curse for us. Christ being made a curse for us and dying was to satisfy God’s justice and to turn away the wrath of God. Saul’s male descendants were not guiltless as Jesus was, but they did bear the curse for another as Jesus would.

They were hanged up in Gibeah of Saul to clearly demonstrate that this whole affair related to Saul and the house of Saul.They were hanged in their own neighborhood and in this way God accomplished the ruin of that family. Until then, not only the blood of the slain Gibeonites but also the blood of Israel’s priests and their families had cried out from the ground. Ps 9:12 says, “For he who avenges blood remembers; he does not ignore the cries of the afflicted.” Despising an oath and breaking a covenant, will be judged. God takes vows, oaths and covenants seriously and we should too if we want to be fruitful in His work. Ezek 17:18-19 says, “He despised the oath by breaking the covenant. Because he had given his hand in pledge and yet did all these things, he shall not escape. Therefore this is what the Sovereign Lord says: As surely as I live, I will repay him for despising my oath and breaking my covenant.” No wonder we are advised that it is better not to make a vow than to make a vow and break it. Numbers 30:2 says, “When a man makes a vow to the Lord or takes an oath to obligate himself by a pledge, he must not break his word but must do everything he said.” And Jesus said in Mat 5:33, “Again, you have heard that it was said to the people long ago, ‘Do not break your oath, but fulfill to the Lord the vows you have made.’” To atone for the shed innocent blood of the covenant-keeping Gibeonites, blood—even if it is royal—must be shed. God keeps accurate records.

3. The Matter is brought to a Successful Conclusion 10-14

From the time of the executions until the coming of the rain that signaled the end of the famine, the mother of two of the executed persons stayed with the bodies to defend and protect them from birds and wild animals. “Rizpah daughter of Aiah took sackcloth and spread it out for herself on a rock. From the beginning of the harvest till the rain poured down from the heavens on the bodies, she did not let the birds touch them by day or the wild animals by night.”

Saul’s sons were not only hanged, but their dead bodies were left hanging, and exposed, until the judgment ceased as shown by the rain that eventually came. Deut 21:23 is very clear. Explicit instructions are given that bodies are to be buried the same day. Why? Because everyone who hangs is cursed. “ . . . you must not leave the body hanging on the pole overnight. Be sure to bury it that same day, because anyone who is hung on a pole is under God’s curse. You must not desecrate the land the Lord your God is giving you as an inheritance.” This would be the reason why those who were not cursed should not be hung up beyond one day as though cursed. But these men died as cursed. These were the very kind of persons who should be hanged up for an extended time. The reason they died, the reason they hung, was to bear the curse; to take the curse from Israel. Moving and pitiful that they were made a spectacle, but right that they were. That was exactly the intent and all of this was “before the Lord.”

We cannot imagine the sorrow, embarrassment, affliction and mental torture it would have been for Rizpah to guard these 7 bodies. Two of them were sons of hers; the others, relatives. She did not steal them away, she faithfully and lovingly protected those bodies. Her actions testified of her love for them. She let the world know that her sons did not die for their own sins alone as stubborn or rebellious sons but as a part of bearing the curse of Saul’s family. Die they must, but it will be with pity and lamentation. That was the best this good mother could do.

David was so moved by Rizpah’s display of love and loyalty that he took action to relieve her from her self-imposed duty and, at the same time, to do honor to Saul’s house as best he could under the circumstances. He had not give these seven over to the Gibeonites out of spite, hatred or a revengeful spirit. He was attempting to do justice in the land; to free Israel from the famine. So he determined that as he buried these 7 men he would also honorably bury Saul and Jonathan.

Verses 11-14 say, “When David was told what Aiah’s daughter Rizpah, Saul’s concubine, had done, he went and took the bones of Saul and his son Jonathan from the citizens of Jabesh Gilead. (They had stolen their bodies from the public square at Beth Shan, where the Philistines had hung them after they struck Saul down on Gilboa.) David brought the bones of Saul and his son Jonathan from there, and the bones of those who had been killed and exposed were gathered up. They buried the bones of Saul and his son Jonathan in the tomb of Saul’s father Kish, at Zela in Benjamin, and did everything the king commanded. After that, God answered prayer in behalf of the land.

The first and earlier major admonition we received from this record of the pestilence Israel experienced because of the sin of Saul’s house, is the importance of keeping our vows. God holds us to our promises. With the requirements of the Gibeonites fulfilled, which also fulfilled the requirements of God, the project was complete with no grudges, no fighting or further unnecessary mourning. None was required or wanted. When justice is done on earth vengeance from heaven ceases.

Similarly, through Christ, who was hanged publicly and made a curse for us, to take away our guilt—even though He was himself guiltless—God was pacified, and is once again able to look on us with His favor. This glorious truth is at the center of our life’s work. The satisfaction of the justice of God, offering the sacrifice He required is what makes the Christian gospel different from all man-made religions. This is the second of the two main lessons of this section of Scripture. Jesus took our curse upon Himself. We go free.

AN EXAMPLE OF WISDOM

luiz@vidalyon.com (Luiz Sifuentes) — Sun, 05 Mar 2023 04:07:46 GMT

II Samuel 20:14-26

14 Sheba passed through all the tribes of Israel to Abel Beth Maakah and through the entire region of the Bikrites, who gathered together and followed him. 15 All the troops with Joab came and besieged Sheba in Abel Beth Maakah. They built a siege ramp up to the city, and it stood against the outer fortifications. While they were battering the wall to bring it down, 16 a wise woman called from the city, ‘Listen! Listen! Tell Joab to come here so that I can speak to him.’ 17 He went towards her, and she asked, ‘Are you Joab?’ ‘I am,’ he answered. She said, ‘Listen to what your servant has to say.’ ‘I’m listening,’ he said. 18 She continued, ‘Long ago they used to say, “Get your answer at Abel,” and that settled it. 19 We are the peaceful and faithful in Israel. You are trying to destroy a city that is a mother in Israel. Why do you want to swallow up the Lord’s inheritance?’ 20 ‘Far be it from me!’ Joab replied, ‘Far be it from me to swallow up or destroy! 21 That is not the case. A man named Sheba son of Bikri, from the hill country of Ephraim, has lifted up his hand against the king, against David. Hand over this one man, and I’ll withdraw from the city.’ The woman said to Joab, ‘His head will be thrown to you from the wall.’ 22 Then the woman went to all the people with her wise advice, and they cut off the head of Sheba son of Bikri and threw it to Joab. So he sounded the trumpet, and his men dispersed from the city, each returning to his home. And Joab went back to the king in Jerusalem. 23 Joab was over Israel’s entire army; Benaiah son of Jehoiada was over the Kerethites and Pelethites; 24 Adoniram was in charge of forced labour; Jehoshaphat son of Ahilud was recorder; 25 Sheva was secretary; Zadok and Abiathar were priests; 26 and Ira the Jairite was David’s priest.

We will now look at the conclusion of Sheba’s attempt to divide Israel. It is sad that we must learn this lesson, but we certainly must because today as in David’s and Paul’s days wolves are dividing and devouring sheep. Jesus, in Mat. 7:15 said, “Watch out for false prophets. They come to you in sheep’s clothing, but inwardly they are ferocious wolves.” And Paul in Acts 20:28-30 warned the believers at Ephesus, “Keep watch over yourselves and all the flock of which the Holy Spirit has made you overseers. Be shepherds of the church of God, which he bought with his own blood. I know that after I leave, savage wolves will come in among you and will not spare the flock. Even from your own number men will arise and distort the truth in order to draw away disciples after them.”

1. The Need for Wisdom 14-17

Apparently Sheba, as with Amasa in Judah, also had more difficulty raising an army than he first thought. If he had not had some encouragement and acceptance, he would not have ventured on his mission. Evidently there was some sentiment in his favor at the beginning. But in his army recruitment efforts all over the land, had he raised up an army in the 10 tribes proportionate to the greater population there, he would have had more men in his army. Though we do not know the number, we can guess from the fact that the whole army was inside of Abel-Beth-Maacah, a city in the north part of Israel within the territory of Naphtali, that the army was not as large as it might have been. Verse 14 says, “Sheba passed through all the tribes of Israel to Abel Beth Maakah and through the entire region of the Bikrites, who gathered together and followed him.”

Regardless of the size of the army it nevertheless was a rebellion and needed to be stopped. So the war proceeded to Abel-Beth-Maacah. Later in Israel’s history that city would be taken by the king of Assyria because II Kings 15:29 says, “In the time of Pekah king of Israel, Tiglath-Pileser king of Assyria came and took Ijon, Abel Beth Maakah, Janoah, Kedesh and Hazor. He took Gilead and Galilee, including all the land of Naphtali, and deported the people to Assyria.”

We do not know if Sheba entered the city by force or peaceably, but we do see that those that were gathered to him were Bikrites or Berites, men of Beeroth. Beeroth means wells and this city was one of the four of the Hivites which entered by fraud into a league with Joshua. It belonged to Benjamin according to Joshua 18:25. The rebellious Sheba evidently found enough men in and near Beeroth to make up a small army, enter and possibly possess or occupy or at least camp in Abel-Beth-maacah.

So to fight against Sheba and the men from Beeroth, Joab drew up all his force against the city, besieged it and battered the wall evidently in preparation for an all-out attack. We do not read that Sheba conquered the city so it is questionable that he forced his way in. By the same token, as we shall soon see, the people of the city were willing to choose their own path quite separately form the direction in which Sheba was leading his followers. Verse 15 says, “All the troops with Joab came and besieged Sheba in Abel Beth Maakah. They built a siege ramp up to the city, and it stood against the outer fortifications. While they were battering the wall to bring it down . . .” Even though the city may not have invited Sheba to come there, still they allowed him to be there. This incriminated them all for, as Jesus taught, those that are not against us are for us—but these, by their complacency, appeared to be for Sheba and therefore were about to be destroyed on that basis.

It is a moral reality that we are guilty of partnership in crime and guilty of being complicit sometimes by merely remaining quiet and allowing the wrong to occur, without opposing it. There was a need for wisdom in that city if it was to be spared—the citizens were too complacent and the wolves took advantage of them. The same is true today. All that needs to happen for evil to prosper is for good people to remain quiet. We need to do more than just passively not help evil; we need to actively oppose it. If we don’t know how to do that—and every situation is different—then we pray for wisdom that we might know. Neutrality is not an option. We pray against evil and then, when God shows us what to do, we act against it.

The city needed someone to lead it in its opposition to a movement that they did not want to support. How do we know they were not supportive, in a few moments we will see how quickly they agreed with the solution to their problem that the wise women provided. First, let us recognize that they needed a wise solution just like in our ministry situations when the sheep in our charge are being injured, we need wisdom as to how to handle the situation without making it worse. A discreet and good woman of the city of Abel brought this matter, by her discrete conduct, to a good conclusion. She satisfied Joab and yet saved the city.

The wise women made an agreement with Joab. Why was it that none of the men of the city were willing to do this? Yes, this city needed wisdom if there were no men who would resist the wolves. Either they were unwise, which may be excusable, or unconcerned or they sided with Sheba, neither of which was justifiable. This one nameless wise woman and her discretion saved the city. Gender differences are not important when it comes to solutions to problems. Regardless of their source if an idea is good it should be received on its own merits. Men are the head of the marriage and family, but that does not mean that they have a monopoly on brains or crowns. Wisdom is valuable whether it be found in the brave heart of a man or the tender chest of a woman. If wisdom be found in the weaker vessel let it save the day just as readily as if it were found in a noble man.

Proverbs 2:2 says, “turning your ear to wisdom and applying your heart to understanding –” And Proverbs 3:13 says, “Blessed are those who find wisdom, those who gain understanding,” There are many verses that laud the value of wisdom as you know.

Notice that the first thing this discrete woman did was to gain an audience with Joab. In this alone she set herself apart from everyone else in the city. Verses 16-17 say, “a wise woman called from the city, ‘Listen! Listen! Tell Joab to come here so that I can speak to him.’ He went towards her, and she asked, ‘Are you Joab?’ ‘I am,’ he answered. She said, ‘Listen to what your servant has to say.’ ‘I’m listening,’ he said.” This may have been a new experience for Joab—to be engaged with a female in a military matter. But, to his credit, he was willing to listen and to say that he was listening. If we want to be problem solvers, we need to learn to listen, and humbling ourselves to acknowledge that we know we need to listen is a good start in the problem-solving conversation. Thankfully, the need for wisdom at Abel was recognized by these two actors in the drama.

2. Wisdom Illustrated 18-22

The woman was able to frame the problem in terms clear enough to demonstrate that the whole city did not need to be battered to the ground and all the citizens and the visiting soldiers did not need to be killed. She helped identify the key root of the problem and worked toward addressing that. She reasoned with him very ingeniously. She began in verse 18 by stating that the city was famous for wisdom, “She continued, ‘Long ago they used to say, “Get your answer at Abel,” and that settled it.’’’ This was as though to claim, 'We are prudent people. We can act as referee. All will agree with our judgment and recommendation. Our sentence is a discrete statement. Consult with us and the matter is over—ended. Shall such a city be destroyed? Should we not be invited to the table? You have brought battering rams against our walls, but would it not be better if you were to lend us your ears for a brief moment?' And by this implied that she or the men of the city could suggest a solution much better than Joab’s conduct of the battle thus far. Lets take a moment to appraise the value of this wise beginning. She stopped the battering rams and destruction and brought Joab to the table. Then, after making an agreement with him, she brought the leadership of the city to the table. What she did was to stop unthinking and irresponsible hateful action and get people to think. If leaders today can make just that one step, it is a worthy step in the right direction. Talking and thinking is more productive than fighting—whether it be with words or weapons. Continued fighting is, by contrast, counterproductive. The problem gets worse.

Now, back to her line of argument. She persuaded Joab that the inhabitants were generally peaceable and faithful in Israel. Verse 19 says, “We are the peaceful and faithful in Israel. You are trying to destroy a city that is a mother in Israel. Why do you want to swallow up the Lord’s inheritance?” She was representing the city, not just presenting her own individual opinion. Our city is peaceful, not turbulent, we are known for our loyalty to the king. Our city is a mother in Israel, that is to say we are a guide and nurse to the neighboring towns and country. We are a part of “the Lord’s inheritance.” We are not a city of heathen, but of Israelites. Destroy us and Israel becomes weaker. Make us an offer of peace before you attack us. There were many such peace-making thoughts included in her logical, persuasive and influential presentation to Joab, who was now the acting captain of the armies of Israel.

Israel had a kind of military code of conduct. Moses, practical and wise as he was, through the inspiration and leading of the Lord laid down many laws and many kinds of laws. One of them was how to conduct wars. Deut 20:10, for example says, “When you march up to attack a city, make its people an offer of peace.” Therefore the citizens of Abel had expected him to offer them peace before he made an attack according to that known law of war. She tactfully upbraids Joab for not offering them conditions for peace as she hopes it is not too late to ask for terms of surrender.

Joab and Abel’s wise advocate soon agree that Sheba’s head will be the price. Sheba, not Abel’s citizens, was the problem. And though Joab, in a personal quarrel had come up the road on which he killed Amasa is now able to play the part of a general, did not delight in the shedding of blood and hoped rather for the head of Sheba instead of conducting the siege of the city. Verses 20 says, “‘Far be it from me!’ Joab replied, ‘Far be it from me to swallow up or destroy!’” Our quarrel is not with your city; we are the army of Israel and would risk our lives for your protection. Our quarrel is with the traitor that is lodging among you; deliver him to us, and we will be through here.

This seems to be representative of many quarrels in the church—the problem would be solved if contending parties would just understand one another. The city stubbornly resisted the attack, believing Joab wanted to ruin it, but all he wanted was Sheba’s head. Joab furiously attacked the city thinking that perhaps all the citizens are with Sheba. Both were mistaken; remove the misperception and the matter is settled. Surrender the traitor and the problem is resolved. This is the way it is in God’s dealing with the human soul, when it is besieged by conviction and distress. Sin is the traitor; cast away the transgression, and all will be forgiven. With God there is no peace on any other terms. Our nameless heroine immediately agreed with the proposal: “The woman said to Joab, ‘His head will be thrown to you from the wall.’”

It did not take her very long to persuade the citizens that it would be better to throw the head of Sheba down to Joab than for the city to be destroyed. We don’t know if she needed to use as much tact with the citizens as she did with Joab or not, but we do know that she was successful. In her wisdom she went to the city leaders and persuaded them to cut off Sheba’s head, possibly by some public procedure in their government. The head was removed from the body and thrown over the wall to Joab. Verse 22 says, “Then the woman went to all the people with her wise advice, and they cut off the head of Sheba son of Bikri and threw it to Joab. So he sounded the trumpet, and his men dispersed from the city, each returning to his home. And Joab went back to the king in Jerusalem.” Joab saw the head and knew the traitor’s face, and looked no further. No one else needed to be afraid or in danger. The public safety was secured, and no obligation for any public revenge existed. Joab stopped the battle and returned to Jerusalem with peace which was a greater trophy rather than a victory.

Unity, partnership and cooperation between adversaries is a greater victory than to win an argument. Joab was an Israelite and so were the citizens of Abel. When they together resolved the conflict, they both won and Israel won.

When my wife and I resolve our conflicts, we both win; the marriage wins. When we have a problem, neither she nor I are the problem. The problem is the problem. We are partners in problem-solving and conflict-resolution; we are not adversaries. I have no desire to win. Sometimes we use my idea and sometime we use hers. Sometimes we combine both our ideas into a new idea, but, in all instances, we are on the same side, the same team and we work together to solve the problem. This works in a marriage and it works just as well in inner-church conflict resolution.

3. David’s Officials 23-26

Here is a record of the condition of David’s court after his restoration. Joab lost and then regained and retained the office of general, being too strong and resilient to be displaced. Benaiah, as before, was captain of the guards and Jehoshaphat retained his position as recorder.

Here is the whole list of officials as recorded in verses 23-26, “Joab was over Israel’s entire army; Benaiah son of Jehoiada was over the Kerethites and Pelethites; Adoniram was in charge of forced labour; Jehoshaphat son of Ahilud was recorder; Sheva was secretary; Zadok and Abiathar were priests; and Ira the Jairite was David’s priest.”

We will notice three changes. One new position is established which was not mentioned in II Sam 8:16-18, the last time David’s government was reported. Apparently with the passage of time and the development of organizational structure in the kingdom, someone was needed to organize the forced labor. Adoniram held the position for a long time, probably successfully until the early months of the reign of Rehoboam, Solomon’s son. Of that occasion, however, sadly it is recorded, “King Rehoboam sent out Adoniram, who was in charge of forced labour, but all Israel stoned him to death. King Rehoboam, however, managed to get into his chariot and escape to Jerusalem” (I Kings 12:18). An alternate name for is Adoniram is Adoram. He remained in his office a very long time, but in the end, it cost him his life.

The second change is that David’s sons are no longer serving as priests as they had previously (II Sam 8:16-18). Ira the Jairite now served as David’s priest. Let us hope he served more nobly than David’s sons had.

The third change is that Sheva is now secretary in place of Seraiah, unless that was simply a name change since the two names are a little similar.

For the pastor and Christian leader, the big take away from this lesson is that it is worthwhile to help arguing factions get to the table to pray, think and talk. Talking without thinking can be counterproductive and to think without talking may show weakness.

Going without talking is weakness if something should be said and isn’t being said. Or, not talking, could show wisdom if the other party is not willing to listen. To add unwanted words in an argument can be like adding wood to a fire. Without wood a fire goes out; without a gossip a quarrel dies down” (Proverbs 26:20). So we must decide whether to talk or not and then, when we talk, what to say. But first of all we need to do a lot of talking with God. He will give us wisdom.

SHEBA’S REBELLION

luiz@vidalyon.com (Luiz Sifuentes) — Sun, 05 Mar 2023 04:06:15 GMT

II Samuel 20:1-13

1 Now a troublemaker named Sheba son of Bikri, a Benjamite, happened to be there. He sounded the trumpet and shouted, “We have no share in David, no part in Jesse’s son! Every man to his tent, Israel!” 2 So all the men of Israel deserted David to follow Sheba son of Bikri. But the men of Judah stayed by their king all the way from the Jordan to Jerusalem. 3 When David returned to his palace in Jerusalem, he took the ten concubines he had left to take care of the palace and put them in a house under guard. He provided for them but had no sexual relations with them. They were kept in confinement till the day of their death, living as widows. 4 Then the king said to Amasa, “Summon the men of Judah to come to me within three days, and be here yourself.” 5 But when Amasa went to summon Judah, he took longer than the time the king had set for him. 6 David said to Abishai, “Now Sheba son of Bikri will do us more harm than Absalom did. Take your master’s men and pursue him, or he will find fortified cities and escape from us.” 7 So Joab’s men and the Kerethites and Pelethites and all the mighty warriors went out under the command of Abishai. They marched out from Jerusalem to pursue Sheba son of Bikri. 8 While they were at the great rock in Gibeon, Amasa came to meet them. Joab was wearing his military tunic, and strapped over it at his waist was a belt with a dagger in its sheath. As he stepped forward, it dropped out of its sheath. 9 Joab said to Amasa, “How are you, my brother?” Then Joab took Amasa by the beard with his right hand to kiss him. 10 Amasa was not on his guard against the dagger in Joab’s hand, and Joab plunged it into his belly, and his intestines spilled out on the ground. Without being stabbed again, Amasa died. Then Joab and his brother Abishai pursued Sheba son of Bikri. 11 One of Joab’s men stood beside Amasa and said, “Whoever favors Joab, and whoever is for David, let him follow Joab!” 12 Amasa lay wallowing in his blood in the middle of the road, and the man saw that all the troops came to a halt there. When he realized that everyone who came up to Amasa stopped, he dragged him from the road into a field and threw a garment over him. 13 After Amasa had been removed from the road, everyone went on with Joab to pursue Sheba son of Bikri.

David, returned to Israel in triumph, but before he even arrived in Jerusalem, he experienced a major setback instigated by a troublemaker named Sheba. David appointed Amasa to gather and lead Israel’s troops as their new commander and Joab promptly killed him. And David set aside his defiled concubines. Does this look like a trouble-free return? In the Christian life and ministry a back and forth process of victory and defeat repeats itself many times. The Christian minister must learn how to deal with this and steadfastly march forward.

Jesus said in Mat 6:34, “Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof.” So we know each day we may have problems. We are not in heaven yet. And James tells us what to do when we have trouble and good times. “Is anyone among you in trouble? Let them pray. Is anyone happy? Let them sing songs of praise.” (5:13) So we know what to do in both of those situations. If Christian leaders do this, won’t the followers of those Christian leaders be inclined to do it too?

1. Pubic Conflict and a Family Disgrace 1-3

David was a man after God’s own heart. You would think that the people of Israel would welcome him, not only with a ceremony, but also by the allegiance due to him. This rebellion tells us more about people in general, not just these people, than it does about David. David may have made a mistake not to have asserted more leadership and influence earlier when Israel and Judah were arguing about who should be the first to welcome the king. At that time Judah spoke with greater assertiveness than the people of Israel. The ten tribes needed to be assured of David’s interest. Sheba may have merely stepped into a leadership vacuum or what seemed to him a leadership opportunity. What ounce of prevention could have helped them avoid the need for a pound of cure? Verses 1-2 say, “Now a troublemaker named Sheba son of Bikri, a Benjamite, happened to be there. He sounded the trumpet and shouted, ‘We have no share in David, no part in Jesse’s son! Every man to his tent, Israel!’” Sheba could not have done this, would not have said that had he not seen an opportunity. We cannot overlook the situation which made Sheba feel he would have a following. He thought there was a leadership vacuum.

Nevertheless, it is sad to see David’s subjects following an agitator and rabble-rouser rather than the "man after God’s own heart.” That this happened so soon after crushing Absalom’s rebellion adds an even sadder dynamic to the narrative. It is not strange, while we are in this world, to have one trouble after another? Jesus said that in this world we would have trouble. He had trouble. Troubles drive us to our knees; they drive us to God. God wants to develop men and women who can experience peace in trouble. Jesus said in John 14:27, “Peace I leave with you; my peace I give you. I do not give to you as the world gives. Do not let your hearts be troubled and do not be afraid.” He also said, “I have told you these things, so that in me you may have peace. In this world you will have trouble. But take heart! I have overcome the world” (John 16:33). Christian leader, be strong.

Absalom had failed and was dead. The people were returning in loyalty to their own king when suddenly they changed their minds. What was happening here? Was Sheba any better or more attractive than Absalom? Why did this happen so soon? The restoration of David was still developing; it had not matured. When a bone breaks, it takes time for it to heal. During that time, extra care must be given to allow it to become strong again. That time had not passed; the break needed tenderness and caution. Judah and Israel both spoke forcefully. “. . . the men of Judah pressed their claims even more forcefully than the men of Israel” (19:43c). Where was leadership? The problem was not entirely Sheba’s making.

Sheba was a Benjamite, of Saul’s tribe, (1) who lived in Mount Ephraim (20:21). It may be that the same grudge that Shimai carried was also in Sheba’s heart. But the reason for this division was the foolish quarrel of II Sam chapter 19. Both the elders of Judah and the elders of Israel wanted to bring the king back. Bringing him back was not a point of contention; who had the largest claim on him and who should get the most honor by bringing him back, who would be first? These were the immature types of questions being asked. Says Israel “We are more numerous.” Says Judah “We are next of kin.” “We are more.” “We are closer.” Can we not see some of the foolish arguments we observe today being made so important in this destructive, costly, and painful division?

They were arguing over who could be the closest to him, who had the best claim on him, who can honor him more appropriately? David should be happy. Ah! Perhaps he was! That may have been the problem. I do not say this as a fact, but I raise the possibility that David may have enjoyed them arguing to be closest to him when he should be taking great care to include those who seemed to be loosing this contest—the Israelites. That strife between the two factions caused another civil war!

The men of Israel complained to David about the perceived disregard the men of Judah had for the men of Israel. Could he not have commended their zeal, received their complaint and shown himself to be the king of all Israel? Was he being partial to Judah? If the men of Judah are so forceful in asserting their claim and the king himself seems to be enjoying that, then let them enjoy each other. 'Israel to our tents. We thought we had ten parts, but the men of Judah seem to think we have no part. Okay. We will have no part. We will go our own way.' Can we not see in this tragedy a need for acceptance, affirmation, encouragement, and the largess of heart to make others feel included? Even if it were only by his silence, can we see that David was not inclusive enough in his handling the men of Israel? Should he have more strongly asserted himself on the side of unity and inclusion?

Sheba may have been a prominent man, even though Scripture calls him a trouble-maker. Perhaps he had been in Absalom’s rebellion and correctly read the signs of the times. We cannot know these matters conclusively because Scripture is not conclusive here. We are trying to discover why, after so short a time after returning from Absalom’s rebellion—a half-day or a day—Israel should again revolt against David. If our line of thought is correct, then we conclude that leaders need to take special care to be inclusive towards those who are not of their own family, tribe or special group. Belong to everyone, not just your own special friends. When David heard the tribes of Israel making their case, could he not have fanned that flame a little with his own words of appreciation for them? Being partial can be harmful in families and in churches as well as in nations.

Almost all of chapter 20 of II Sam is devoted to the telling of the story of this civil war. The first lesson we draw from it is that the whole thing could have been avoided if people of influence had been more inclusive. A second lesson quickly follows and that is that small problems can become big ones if they are not handled correctly. Pr 17:14 says, “Starting a quarrel is like breaching a dam; so drop the matter before a dispute breaks out.” It would have been much better to listen more carefully and sympathetically to the men of Israel. If we despise their love we may later have to endure their hatred; hatred because they felt rejected.

On the other hand, when each faction declared their position-–“there are more of us and we are closer to him”—neither party was actually saying you have no part in this matter. Both sides erred in thinking that the other side wanted completely exclusive access to the king. Yet it does seem strange that one group should say we have more parts, greater claim, we have ten parts, then the next day say they have no part. How quickly the crowd that shouted Hosanna changed their minds and message and shouted crucify.

David’s concubines, through no fault or choice of their own, are sentenced to imprisonment for life. This was David’s own decision and treatment of them because they had been defiled by Absalom. Verse 3 says, “When David returned to his palace in Jerusalem, he took the ten concubines he had left to take care of the palace and put them in a house under guard. He provided for them but had no sexual relations with them. They were kept in confinement till the day of their death, living as widows.” Moses had made it clear that future kings should not multiply wives, yet David had. And his son Solomon did even worse.

If we assume that David enjoyed pleasure with his concubines, those joys now became cause for grief, embarrassment and shame. If he married them for political purposes—marriage was often the seal of an international peace agreement—then it is even more sad for those concubines to have been used, then misused, then abandoned. Those that David had loved, he is now obligated to loath. He put them away out of sight to relieve Israel of the constant reminder of Absalom’s pride and sin they could become, as though villainy could be obscured by privacy and obscurity. These women may have at one time taken great pride and delight to be one of David’s lovers, but now that was changed.

2. Amasa was Appointed by David and Killed by Joab 4-10

Amasa was one of David’s nephews and had been the general and commander-in-chief of Absalom’s army. But now that Absalom’s rebellion had been put down, it seemed wise to David to try to unite the country by making Amasa commander in Joab’s place. When Sheba rebelled, David followed through on the appointment he had made earlier when he contacted Judah about bringing him back to Jerusalem. II Sam 19:13 says, “And say to Amasa, ‘Are you not my own flesh and blood? May God deal with me, be it ever so severely, if you are not the commander of my army for life in place of Joab.’” But Joab’s envy stood in the way of Amasa’s military career advancement. We witness here Amasa’s fall just as he began to rise.

David told Amasa to raise forces to suppress Sheba’s rebellion, and is given a three-day time limit. Verse 4 says, “Then the king said to Amasa, ‘Summon the men of Judah to come to me within three days, and be here yourself.’” However, apparently, the men of Judah were not as eager to fight for David as they were to attend his welcome-home celebration. We do not know the details, but we do know that it took Amasa more time to raise this army than had been allotted. Though eager to attend the king’s triumphs, they hesitated enough to fight his battles. Otherwise they might have quickly eradicated Sheba’s dream by dismantling his army. Some love a commitment or a religion that is easy over ones that are difficult. So Amasa was unable to gather an army in the three days David had given him. This in spite of the fact that Amasa had recently led Absalom’s forces. Perhaps it was because that project failed so completely that they were all the more hesitant to try it, and him, again. Verse 5 says, “But when Amasa went to summon Judah, he took longer than the time the king had set for him.” So the problem of Sheba’s rebellion became greater.

Because of Amasa’s delay, David ordered Abishai, Joab’s brother, to take men and quickly pursue Sheba. We see this development in verses 6-7 which say, “David said to Abishai, ‘Now Sheba son of Bikri will do us more harm than Absalom did. Take your master’s men and pursue him, or he will find fortified cities and escape from us.’ So Joab’s men and the Kerethites and Pelethites and all the mighty warriors went out under the command of Abishai. They marched out from Jerusalem to pursue Sheba son of Bikri.”

David was in a difficult situation. Amasa was his choice for new leadership, but time was of the essence; they needed to pursue Sheba quickly. Abishai received the commission; not Joab though the text calls the men “Joab’s men.” Joab, uninvited, evidently goes along anyway though we do not know if he intended to help Abishai or kill Amasa. When did that thought enter his mind? We don’t know. Joab could not have been happy about loosing his position at the head of the army. Earthly positions easily change and Joab did not like this one. Only those who serve in God’s army have job security; our Commander-in-chief does not change his mind about our appointments in His service.

Joab met Amasa near Gibeon and promptly deceived and murdered him. Verses 8-10 say, “While they were at the great rock in Gibeon, Amasa came to meet them. Joab was wearing his military tunic, and strapped over it at his waist was a belt with a dagger in its sheath. As he stepped forward, it dropped out of its sheath. Joab said to Amasa, ‘How are you, my brother?’ Then Joab took Amasa by the beard with his right hand to kiss him. Amasa was not on his guard against the dagger in Joab’s hand, and Joab plunged it into his belly, and his intestines spilled out on the ground. Without being stabbed again, Amasa died. Then Joab and his brother Abishai pursued Sheba son of Bikri.”

Amasa had with him his newly raised troops, Abishai had with him the troops that Joab had led and Joab, probably consumed by anger and jealousy, was there without position or authority. Just as he had when he killed Abner, Joab pretended to be friendly causing his rival to be off-guard. Amasa and Abishai both had been commissioned by David. Joab put his coat around himself and placed the belt with a dagger in it around his coat. Maybe, because the dagger was smaller than the sword that belonged in that sheath, it fell out. Pretending to greet Amasa with a kiss—which was the custom of that time—he got near Amasa and stabbed him to death. This was premeditated murder. He called him “brother” but the envy, jealousy and rivalry that filled Joab’s heart had no thought of brotherhood. Taking Amasa’s beard in his hand he aimed to kiss him, but simultaneously aimed the dagger in his hand toward his abdomen to kill him. Like a gentleman, a soldier, a general? No. Rather like a villain and a coward. They were generals each more noble than himself. How did this happen? The first time we may excuse David, but the second murder of a second worthy general we must lay the blame at the feet of both David and Joab. Why?

When people do wrong we must also consider their training and their trainer. Who should have disciplined the guilty person? He killed Abner this way and so he did it again. This was done in plain sight, publicly, at the head of the troops, Joab was neither ashamed or hesitant. This man was so hardened by his military career that without a blush or hesitation he killed a noble faithful general with one stroke; one fatal push. In contempt and defiance of David’s commission of Amasa, Joab killed him, not for a sin or failure, but simply and only because Joab was jealous and hateful. As though to say, ‘Joab will be general regardless of whom you appoint, I will impose my will on you and all Israel. I will be the general.’

Often rivals will unite when they face a common enemy, but not this time. This could have brought, yes, almost brought division to the army—because until Amasa’s body was pulled aside and covered, the troops stoped at that spot. Joab was willing to sacrifice the success of the army, the king and the kingdom just so he could have the position he wanted. Joab had recently rebuked David and brought unity to the troops at Mahanaim, but now his evil negates all the good he did on that day. Joab was very small in character, indeed. There was no other reason for this than his jealousy.

3. Amasa’s Body was Removed and Joab Pursued Sheba 11-13

’If David will not commission me, I will commission myself.’ Joab immediately resumed his general’s place, and proceeded to lead the army in pursuit of Sheba. Maybe he thought a military success could cover over a moral failure, but he was wrong. Verse 11 says, “One of Joab’s men stood beside Amasa and said, ‘Whoever favors Joab, and whoever is for David, let him follow Joab!’” This was apparently the way Joab intended to assume command. He posted a man to declare those who are for David, let him follow Joab. Meanwhile, out of respect for Amasa many stopped right there. Verses 12-14 say, “Amasa lay wallowing in his blood in the middle of the road, and the man saw that all the troops came to a halt there. When he realized that everyone who came up to Amasa stopped, he dragged him from the road into a field and threw a garment over him. After Amasa had been removed from the road, everyone went on with Joab to pursue Sheba son of Bikri.” Joab possibly knew that his troops considered Amasa a traitor for having followed Absalom and that they would follow himself if they had a chance. He gave them that chance.

What man of Judah would not support his old king and general? On the other hand, how could a murderer pursue a traitor? When he saw the men hesitate to proceed, he removed the body and covered it. Removing the body from the road and covering it with a garment is easy; it is not so easy to remove a sin and cover it. Wicked men may think themselves safe in their wickedness if they can conceal it, but they are wrong. Covering the body can stop the eye of man, but it cannot blind God’s eye; nor can it silence the blood from crying out for justice.

What might David think when the news reached him of Joab’s deed? Perhaps he regretted that he had not fired Joab years ago when he killed Abner. Perhaps he was conscience struck for having used the sword of the Ammonites to kill Uriah when it seemed in his own interest to kill a fellow Israelite. Now Joab had murdered the second fine Israelite leader. Perhaps he regretted having appointed Amasa to such a dangerous position; not dangerous because the enemy may kill the general, but dangerous because Amasa’s predecessor, Joab, might kill him as he had done before.

It was wise to remove the body and prudent to pursue the war so we will leave those activities as they are under our favorable glance. But the bigger question for you and me to contemplate as we read this account and consider the behavior of the actors is to address the huge question that this story raises. Who is guilty when correction is not given? Who is guilty when sin, error, misbehavior and many other kinds of other evils occur that could and should have been avoided but were not because of lack of discipline?

Who is to blame? The parent? The boss? The senior pastor? The bishop? David is partly to blame for Amnon’s adultery, Absalom’s continued pride and repeated failures, Joab’s multiple murders and Adonijah’s ambition. When a child, an employee, an under-shepherd is properly trained and disciplined in a consistent and fair way, their success is their own and also partly due to the attention of the one who was responsible for the training and discipline of that person.

Joab did a horrible thing, but it would not have even been possible had David disciplined or demoted him long before this incident. It is a wonderful privilege to oversee someone’s career or spiritual development. Correcting them lovingly is a responsibility that accompanies that honor. On the other hand, when the responsible person does not give the needed reproof, correction or discipline he or she before God bears a certain liability.

FAREWELL BARZILLAI HELLO ISRAEL

luiz@vidalyon.com (Luiz Sifuentes) — Sun, 05 Mar 2023 04:04:43 GMT

II Sam 19:31-43

31 Barzillai the Gileadite also came down from Rogelim to cross the Jordan with the king and to send him on his way from there. 32 Now Barzillai was very old, eighty years of age. He had provided for the king during his stay in Mahanaim, for he was a very wealthy man. 33 The king said to Barzillai, “Cross over with me and stay with me in Jerusalem, and I will provide for you.” 34 But Barzillai answered the king, “How many more years will I live, that I should go up to Jerusalem with the king? 35 I am now eighty years old. Can I tell the difference between what is enjoyable and what is not? Can your servant taste what he eats and drinks? Can I still hear the voices of male and female singers?Why should your servant be an added burden to my lord the king? 36 Your servant will cross over the Jordan with the king for a short distance, but why should the king reward me in this way? 37 Let your servant return, that I may die in my own town near the tomb of my father and mother. But here is your servant Kimham. Let him cross over with my lord the king. Do for him whatever you wish.” 38 The king said, “Kimham shall cross over with me, and I will do for him whatever you wish. And anything you desire from me I will do for you.” 39 So all the people crossed the Jordan, and then the king crossed over. The king kissed Barzillai and bid him farewell, and Barzillai returned to his home. 40 When the king crossed over to Gilgal, Kimham crossed with him. All the troops of Judah and half the troops of Israel had taken the king over. 41 Soon all the men of Israel were coming to the king and saying to him, “Why did our brothers, the men of Judah, steal the king away and bring him and his household across the Jordan, together with all his men?” 42 All the men of Judah answered the men of Israel, “We did this because the king is closely related to us. Why are you angry about it? Have we eaten any of the king’s provisions? Have we taken anything for ourselves?” 43 Then the men of Israel answered the men of Judah, “We have ten shares in the king; so we have a greater claim on David than you have. Why then do you treat us with contempt? Weren’t we the first to speak of bringing back our king?” But the men of Judah pressed their claims even more forcefully than the men of Israel.

David had already crowned the triumphs of his restoration to Judah with generous forgiveness of hurtful offenses that had occurred as he was leaving Jerusalem. But that was not the only great gesture this day on David’s part, he also had it in his heart to reward and repay Barzillai for the kindness he had shown David and his troops during their days of temporary self-imposed exile and battle preparations. Barzillai was a wealthy Gileadite who had a reputable seat at Rogelim, not far from Mahanaim.

1. David’s Kind Proposal to Barzillai 31-33

Barzillai took a chance by supporting David, because Absalom might have punished him for his loyalty to his father and not to himself. But now that David’s troops won, he was safe on the winning side. He respected David as a good man and also as his righteous sovereign. During David’s time in Mahanaim Barzillai was one of three sources of supplies for David and his troops. Verses 31-33 say, “Barzillai the Gileadite also came down from Rogelim to cross the Jordan with the king and to send him on his way from there. Now Barzillai was very old, eighty years of age. He had provided for the king during his stay in Mahanaim, for he was a very wealthy man. The king said to Barzillai, ‘Cross over with me and stay with me in Jerusalem, and I will provide for you.’”

God had given Barzillai a large estate, and apparently he also had a big heart to use it well. What better purpose could there be in having a large estate? If we are not wealthy, we can still be generous, but to have wealth gives us not only more opportunity, but also increased responsibility. Barzillai had done his part, had risen to the occasion and served his king and his country. He could have relaxed now, but to show that he had put himself, heart and soul, into his service, he did not separate from David when David left Mahanaim, but accompanied him to the Jordan river. Long before Rom 13:7 was written Barzillai was already modeling this principle: “Give to everyone what you owe them: If you owe taxes, pay taxes; if revenue, then revenue; if respect, then respect; if honor, then honor.”

David, out of appreciation for Barzillai’s multiple generous kindnesses, invited Barzillai to accompany him and be his guest in the court in Jerusalem. Verse 33 says, “The king said to Barzillai, ‘Cross over with me and stay with me in Jerusalem, and I will provide for you.’” Had Barzillai accepted this invitation, David might have enjoyed the pleasure of his company and the benefit of his counsel. From what we have seen of Barzillai’s character, he was a wise man because he did not join the rebellion. David, to return his kindness, said “I will provide for you.” You will eat as well as I eat and live in the holy and royal city. David did not assume that Barzillai had owed him the favor he gave him, he appreciated it as a kind gift he did not expect or deserve. He just accepted it and wanted to reward it.

2. Barzillai’s Response 34-37

Barzillai intended to decline David’s offer, but notice with me that first he expressed his appreciation, because it was a kind offer. Verses 34-35 say, “How many more years will I live, that I should go up to Jerusalem with the king? I am now eighty years old. Can I tell the difference between what is enjoyable and what is not? Can your servant taste what he eats and drinks? Can I still hear the voices of male and female singers? Why should your servant be an added burden to my lord the king?” Barzillai admired the king’s generosity in this offer and then proceeded to minimize his own part and emphasize David’s. Verses 36-37a say, “Your servant will cross over the Jordan with the king for a short distance, but why should the king reward me in this way? Let your servant return, that I may die in my own town near the tomb of my father and mother.”

The heart of a servant does not seek or necessarily want a reward. He is surprised when a reward is offered. He has only done his duty. This is demonstrated in what Jesus said in Mt. 25:37, “Then the righteous will answer him, ‘Lord, when did we see you hungry and feed you, or thirsty and give you something to drink?’” This principle is further demonstrated in the short story Jesus told as recorded in Luke. Verses 7-10 of Luke 10 say, “Suppose one of you has a servant plowing or looking after the sheep. Will he say to the servant when he comes in from the field, ‘Come along now and sit down to eat’? Won’t he rather say, ‘Prepare my supper, get yourself ready and wait on me while I eat and drink; after that you may eat and drink’? Will he thank the servant because he did what he was told to do? So you also, when you have done everything you were told to do, should say, ‘We are unworthy servants; we have only done our duty.’” Will the master under normal circumstances thank that servant who is only doing what was his duty?

Jesus was teaching the attitude a servant should have and Barzillai has already demonstrated it. A servant does not focus solely on rewards. Barzillai thought he had received enough honor when the king accepted his help and his gifts. Likewise, when the saints are called to inherit the kingdom in appreciation for what they have done for Christ in this life, some of the humble among us will be amazed at the disproportion between the small service they feel they have given and the great reward they receive.

Barzillai declined accepting the invitation. He begged the king’s pardon for refusing so kind an offer since he should think himself very happy just to be near the king. But there are some practical considerations Barzillai mentioned. He is old. He is not suited for life at the king’s court. Verse 34 says, “How many more years will I live, that I should go up to Jerusalem with the king?” He felt he could not be of service there. Furthermore, he was also unable to enjoy the food and music of the court. Verse 35 says, “I am now eighty years old. Can I tell the difference between what is enjoyable and what is not? Can your servant taste what he eats and drinks? Can I still hear the voices of male and female singers? Why should your servant be an added burden to my lord the king?” Whatever other meaning we could attach to what Barzillai said, we would all agree that he was humbly expressing practical reasons why he would not want or need all that attention or honor.

Psalm 90:10 says, “Our days may come to seventy years, or eighty, if our strength endures; yet the best of them are but trouble and sorrow, for they quickly pass, and we fly away.” As it was in Moses’ and Barzillai’s time, people can be grateful to be alive—or not, if they are unwell. Scripture paints an accurate and unvarnished picture of old age. In answering Pharaoh’s question, Jacob was not complaining about old age; he was just telling the truth. Eccl 12:1 says, “Remember your Creator in the days of your youth, before the days of trouble come and the years approach when you will say, ‘I find no pleasure in them’—” Dainty foods are insipid when the normal appetite of older people fails. Ears and eyes change and the elderly cannot hear high or low tones as well—if they can hear at all—or see so clearly. What does Barzillai’ response to David’s invitation teach us? What does it teach about the elderly among us? What does it teach those of us who minister to the elderly?

A field of medical science called gerontology studies the aging process in humans. Geriatrics includes “(1) the branch of medicine dealing with the diseases, debilities, and care of aged persons, and (2) the study of the physical processes and problems of aging; gerontology.” The Bible is very practical. Servant of God, if you have elderly people in your congregation, family or circle of friends they are people too. The Lord will give you the patience and wisdom you need to take care of these sheep in your flock. Be patient with them when their bodies are weak and brittle and they no longer can appreciate the nice tastes and beautiful music that others who are younger than they can still enjoy. A good shepherd takes care of all his or her sheep—young and old.

Barzillai is dying, and must begin to think of his long journey; his removal from the world. Verse 37 says, “Let your servant return, that I may die in my own town near the tomb of my father and mother.” It is beneficial for us all, and especially older people and those who are with them to think and speak much of dying. Barzillai does not want to go to the court of the king. It is as though he said, “Let me go home to my own city, the place where my father is buried. Let me die by his grave and my bones carried to their place of rest. The ground is ready for me, let me get ready for it. I prefer to return to my nest.”

Barzillai does have, however, a counter proposal. “Would you take my son with you?” The last part of verse 37 says, “But here is your servant Kimham. Let him cross over with my lord the king. Do for him whatever you wish.” Whatever you do for Kimham I will consider it as a kindness done for me. I have had my opportunities, so now let’s give this good offer and opportunity to my son who is younger than I. I will go back, but I will not require my son to go back. It would gratify me to see him advance. In the loving words of this elderly father we see an illustration and demonstration of the unselfish and generous wishes of a father for his son, to encourage and give every possible benefit to his child. This is a wonderful lesson with an easy interpretation and important application—for fathers and their sons.

3. Barzillai and David Say Farewell 38-40

David bade farewell to Barzillai and sent him back to his country with a kiss and a blessing. Verses 28-39 say, “The king said, ‘Kimham shall cross over with me, and I will do for him whatever you wish. And anything you desire from me I will do for you.’ So all the people crossed the Jordan, and then the king crossed over. The king kissed Barzillai and bid him farewell, and Barzillai returned to his home.”

It was a gracious and kind act for David to tell his friend Barzillai that he would do anything for him, “I will do for him whatever you wish. And anything you desire from me I will do for you.” (28). How happy Barzillai must have been to hear the poet, the psalmist, the man after God’s own heart richly bless him with words of grace, peace and comfort. May men and women of God today cultivate the ability to give meaningful prayers of blessing to those with whom we serve. What would we image David would include in his blessing for Barzillai as they depart. David knew how to pray. He knew how to bless. Isn’t the chief good of power the capacity to do more good?

David took Kimham with him, and left it to Barzillai to choose what good David will do for him. Many years later in the history of Judah in Jeremiah’s day, as a group of men and women fled from Judah towards Egypt, they traveled by Bethlehem, David’s home town. Jer. 41:16c- 18a says, “the soldiers, women, children and court officials he had recovered from Gibeon. And they went on, stopping at Geruth Kimham near Bethlehem on their way to Egypt to escape the Babylonians.” It is very possible and likely that Barzillai did not request that Kimham, his son, be taken to Jerusalem, but rather to a small community near Jerusalem and Bethlehem which in succeeding years may have been named Geruth Kimham. So Kimham enjoyed a country home with its benefits near Jerusalem with its privileges. This would have been given to Kimham, not from the royal crown lands, but out of David’s family estate.

4. Israel’s Apprehensive Reception of David 40-43

Verse 40 says “When the king crossed over to Gilgal, Kimham crossed with him. All the troops of Judah and half the troops of Israel had taken the king over.” David crossed over Jordan towards Jerusalem accompanied and assisted only by the men of Judah and half the men, probably half of the the leaders, of Israel. But soon others, who probably heard of this, joined the group as recorded in verse 41, “Soon all the men of Israel were coming to the king and saying to him, ‘Why did our brothers, the men of Judah, steal the king away and bring him and his household across the Jordan, together with all his men?’”

We can safely assume that, among their various intentions, they wanted to pay their respects, wait upon him, kiss his hand, and congratulate him. However, their excitement appears to have been somewhat dampened when they found they were too late to witness his first entrance and celebration. Their egos were injured, apparently. Why else would a day of joy and celebration suddenly be transformed to a day of jealousy and conflict? It was apparently not a matter of right and wrong, but of sequence. Why could we not have been among the first? This put them in a bad mood and consequently a quarrel broke out between them and the men of Judah. Most unfortunately, however, this small matter not only damped the spirit of that day but it led to or gave rise to a larger, longer division.

Here is their complaint toward the first responders: they brought the king over the Jordan and performed the ceremony of welcoming him, and did not give them notice so they might have joined in it. They thought this reflected negatively upon themselves, as though they were not as eager to welcome the king as the people of Judah were. This, even though the king knew they, not Judah, had first talked about bringing the king over. We don’t know whether Israel or Judah or both felt like the other side wanted the special favor of being closest to the king: “There are more of us. He is of our tribe.” It is okay to be a part of a tribe and it is fine to be a part of a church denomination. But we should not be tribal just as they should not have been.

Here is the response of Judah to the questions asked by Israel. See what discord, dissension and disunity comes from pride and jealousy. Notice the excuse the men of Judah made for themselves, “All the men of Judah answered the men of Israel, ‘We did this because the king is closely related to us. Why are you angry about it? Have we eaten any of the king’s provisions? Have we taken anything for ourselves’” (v 42)? As though to say, 'It was to our country he came so we are most fit to welcome him. We have not sought provisions or anything from him, we received no gift, we paid our own expenses. We had no advantage and still do not have any advantages. There was no benefit to us! You have come in time to celebrate with us!' Probably the most important question we can ask ourselves about this and, if we find ourselves today seeking to be close to an influential or important leader, is this question: 'Am I eager to serve or am I expecting recognition or something else out of this?'

Next, the men of Israel respond back to the men of Judah: “Then the men of Israel answered the men of Judah, ‘We have ten shares in the king; so we have a greater claim on David than you have. Why then do you treat us with contempt? Weren’t we the first to speak of bringing back our king’” (v 43)? As though to say, 'We are ten tribes, you are one tribe (two with Simeon included because of the geographic reality). We thought of it first. Now you have left us out. It is an unjustifiable slight upon us that our advice was not consulted.'

See how the human ego interferes with unity, cooperation, accomplishment and success. Just recently they were striving against him, to drive him out; now they are striving about which shall honor him most. Notice what is usually the cause of strife, simply thinking you are overlooked or the least slight can hurt your pride. If this happens often it is time for us to check on our ego instead of blaming others. The men of Judah probably should have consulted with their brothers in the ten tribes, but they did not. Probably that was a mistake. But when an impasse like this is reached and no one can convince the other, it is certainly foolish and a sign of immaturity to resort to passion rather than reason. This deadlock was never broken by good rationale or thinking. God is not happy when we resort to being fierce rather than being objective and restrained. “But the men of Judah pressed their claims even more forcefully than the men of Israel” (v 43c). This is no way to win. Everyone looses this way.

David apparently did not enter this discussion. We do not know why. We only know that in the next chapter we find a record of another civil war. David had no sooner returned home to Jerusalem than the apparent mishandling of this issue gave rise to a leadership vacuum or created an opportunity for another ambitious person to assert himself. The sword not only did not depart from David’s family; neither did it leave David’s kingdom. It is sad that the celebration of the return of the king should be so short-lived and that new trouble, or unresolved old trouble, broke out so quickly. It is as though one fire is extinguished and then another breaks out. One war is finished and another explodes.

Christian worker, if it seems that way in your ministry, do not let the devil tell you that you are an exception. For centuries God’s people have won a victory only to be thrown into another difficulty. David experienced this and so will you. This is why we need to stay on our knees, remain prayerful and never take our eyes off of Jesus. Yet, we should do all that is in our power to wisely befriend all factions so that this kind of division does not happen in our churches.

SHIMEI, ABISHAI, ZIBA AND MEPHIBOSHETH

luiz@vidalyon.com (Luiz Sifuentes) — Sun, 05 Mar 2023 04:03:14 GMT

II Samuel 19:16-30

16 Shimei son of Gera, the Benjamite from Bahurim, hurried down with the men of Judah to meet King David. 17 With him were a thousand Benjamites, along with Ziba, the steward of Saul’s household, and his fifteen sons and twenty servants. They rushed to the Jordan, where the king w as. 18 They crossed at the ford to take the king’s household over and to do whatever he wished. When Shimei son of Gera crossed the Jordan, he fell prostrate before the king 19 and said to him, “May my lord not hold me guilty. Do not remember how your servant did wrong on the day my lord the king left Jerusalem. May the king put it out of his mind. 20 For I your servant know that I have sinned, but today I have come here as the first from the tribes of Joseph to come down and meet my lord the king.” 21 Then Abishai son of Zeruiah said, “Shouldn’t Shimei be put to death for this? He cursed the Lord’s anointed.” 22 David replied, “What does this have to do with you, you sons of Zeruiah? What right do you have to interfere? Should anyone be put to death in Israel today? Don’t I know that today I am king over Israel?” 23 So the king said to Shimei, “You shall not die.” And the king promised him on oath. 24 Mephibosheth, Saul’s grandson, also went down to meet the king. He had not taken care of his feet or trimmed his mustache or washed his clothes from the day the king left until the day he returned safely. 25 When he came from Jerusalem to meet the king, the king asked him, “Why didn’t you go with me, Mephibosheth?” 26 He said, “My lord the king, since I your servant am lame, I said, ‘I will have my donkey saddled and will ride on it, so I can go with the king.’ But Ziba my servant betrayed me. 27 And he has slandered your servant to my lord the king. My lord the king is like an angel of God; so do whatever you wish. 28 All my grandfather’s descendants deserved nothing but death from my lord the king, but you gave your servant a place among those who eat at your table. So what right do I have to make any more appeals to the king?” 29 The king said to him, “Why say more? I order you and Ziba to divide the land.” 30 Mephibosheth said to the king, “Let him take everything, now that my lord the king has returned home safely.”

Joshua and all the Israelites crossed the Jordan from the East as they entered the promised land, but at a point much further south. Elijah and Elisha crossed it together there going East and then Elisha re-crossed it from the East returning. David and his troops crossed this place going East as they fled and now re-cross it from the East on their return to Jerusalem. This was a momentous occasion and a glorious return as they crossed the Jordan. Three men with widely different characters meet David there. And Abishai was with David. We will learn something from each of these men.

1. The Repentant Shimei 16-20

Shimei, who had spoken violently against David cursing him with his foul tongue was the first. Had David been defeated by Absalom, he probably would have continued in his bitter vocal opposition to David, but now that David was returning triumphantly to soon ascend the throne again, he realized he needed to make amends and be at peace with him. It is the same today for those who either neglect or abuse the Son of David, they too, should quickly make their peace with Him. When He comes in his glory it will be too late.

Shimei brought others with him to assist, including men of Judah and 1000 Benjamites. Verses 17-18 say, “With him were a thousand Benjamites, along with Ziba, the steward of Saul’s household, and his fifteen sons and twenty servants. They rushed to the Jordan, where the king was. They crossed at the ford to take the king’s household over and to do whatever he wished. When Shimei son of Gera crossed the Jordan, he fell prostrate before the king.” He may have been their leader, but whether that was a permanent relationship or just for that special day, these men were engaged by Shimei to welcome and help transport the king and his effects back home again across the Jordan.

In view of the venom and hatred with which he cursed the king earlier, it is remarkable that he was so humble, apologetic and repentant now. He is a good example of what Jesus taught in Mt. 5:25, “Settle matters quickly with your adversary who is taking you to court. Do it while you are still together on the way, or your adversary may hand you over to the judge, and the judge may hand you over to the officer, and you may be thrown into prison.” So Shimei humbled himself as can be seen in verses 19-20. Never mind right now the fact that years later he will break an agreement he will make with Solomon, for now on this day he humbled himself. “May my lord not hold me guilty. Do not remember how your servant did wrong on the day my lord the king left Jerusalem. May the king put it out of his mind. For I your servant know that I have sinned, but today I have come here as the first from the tribes of Joseph to come down and meet my lord the king.”

It was appropriate for Shimei to make a public confession because his earlier cursing had also been in public. Paul and Silas required the same thing when the Roman officials of Philippi intended to excuse them privately the next day after beating them and throwing them in prison without a trial. Acts 16:35-39 say, “When it was daylight, the magistrates sent their officers to the jailer with the order: ‘Release those men.’ The jailer told Paul, ‘The magistrates have ordered that you and Silas be released. Now you can leave. Go in peace.’ But Paul said to the officers: ‘They beat us publicly without a trial, even though we are Roman citizens, and threw us into prison. And now do they want to get rid of us quietly? No! Let them come themselves and escort us out.’ The officers reported this to the magistrates, and when they heard that Paul and Silas were Roman citizens, they were alarmed. They came to appease them and escorted them from the prison, requesting them to leave the city.” It is a matter of public justice and a preventative of future injustices for public sins to be dealt with publicly. It was fair for Shimei to confess his sin publicly. When leaders adhere to this principle they are using a living and real situation as a teaching opportunity. Such justice promotes right thinking and godly behavior in our churches. Shimei’s public confession and repentance was a teaching and learning opportunity and David’s forgiveness was an equally practical and easily applicable educational exercise.

Just as Judah had been the first tribe to make David king after Ishbosheth, so now Shimei is the first to welcome the king back. “I have come here as the first from the tribes of Joseph to come down and meet my lord the king.” Perhaps Shimei thought that his own example might encourage others to also welcome the king. But even before the king had time enough to respond to Shimei, another player in this drama has something to say.

2. The Vindictive Abishai 21-23

Joab’s brother, David’s cousin, Abishai, has a suggestion. It is a dark and ruthless recommendation proceeding from an evil and unforgiving heart. Out of the heart the mouth speaks, and here is what Abishai said, “Shouldn’t Shimei be put to death for this? He cursed the Lord’s anointed” (21). Back when Shimei was cursing David, Abishai was willing to risk his life to kill Shimei and now a similar sentiment still reigns in his heart. He so much as said, “Let us make an example of Shimei. Whoever opposes God’s appointed and chosen king risks punishment by death.” David did not follow Abishai’s advice earlier and neither did he this time.

Perhaps Abishai thought ‘David did not retaliate against Shimei earlier because his judicial power was coming to an end, but now he has authority again so perhaps he will strengthen his authority and reputation by bringing justice to him now.’ No, that was not David’s way. Abishai thought wrong. He thought David would be glad to set Shimei straight—even publicly. But no, David rejected the suggestion with strong displeasure. He said in verses 22-23, “‘What does this have to do with you, you sons of Zeruiah? What right do you have to interfere? Should anyone be put to death in Israel today? Don’t I know that today I am king over Israel?’ So the king said to Shimei, ‘You shall not die.’”

What can we learn from this? Leaders are responsible for the decisions they make. They have a duty to listen to and seriously consider the suggestions and advice of others, but no obligation to follow any of them. They make the choice and theirs is the guilt or the reward. Thank you, David, for rejecting Abishai’s bad advice and, in doing so, demonstrating to us even today that we must make good decisions based on true principles of right and wrong, not on the basis of what advice we had. “Don’t I know that today I am king over Israel?” Yes, David you are the king. Make your decision.

Rehoboam, David’s grandson, had contrary advice from two faction—the older and the younger men. They each gave him opposite opinions and Rehoboam, not his younger counselors, was ultimately responsible for the decision he made. Leaders need to prepare themselves against temptations toward both inappropriate severity and improper leniency. The less we entertain an angry revengeful spirit the better, to be sure, but we don’t want to fall in the ditch on the other side of the road either as David did with Absalom. David knew he was king; he knew he was responsible for his decision and you and I do well to remember his example. Make a decision and then own it. If you can’t own it, then don’t make it. When Peter made a wrong suggestion to Jesus, Jesus said “get behind me satan.” Some of the suggestions we hear need to be treated as Jesus treated that wrong suggestion.

David’s joy to return to Jerusalem influenced and inclined him to forgive. “Should anyone be put to death in Israel today?” He thought that joyful days should be forgiving days. Yet this was not all; his willingness to forgive stemmed from a deeper reason. He had experience of God’s mercy in forgiveness for his adultery and now again in God restoring him to his kingdom. These taught him the value of forgiveness. Those that are forgiven should forgive.

David had revenged the public abuses done to his ambassadors by the Ammonites, “and brought out the people who were there, consigning them to labor with saws and with iron picks and axes, and he made them work at brick-making. David did this to all the Ammonite towns. Then he and his entire army returned to Jerusalem.” (2 Sam. 12:31). That was a matter of national honor, but now David is trying to draw Israel back to himself and is willing to overlook an abuse by a fellow Israelite. The Ammonites were adversaries to Israel’s national interest, but now, if he were to put Shimei to death, he would drive people away from him, not draw them to him. So Shimei had his pardon signed and was bound by his good behavior; if he were to misbehave later and was punished, then he would be a testimony of the justice of the government as he was now a demonstration of it of its compassion. Each of these, in their own time, were prudent. So Abishai’s recommendation was rejected and David made his own responsible decision.

3. The Misrepresented Mephibosheth 17, 24-30

In this section we will discuss Mephibosheth, but Ziba is part of Mephibosheth’s story and therefore is also a part of this section. Earlier we noted in verse 17 that Ziba appeared early on with Shimei and did good for David. Verses 17-18 say, “With him were a thousand Benjamites, along with Ziba, the steward of Saul’s household, and his fifteen sons and twenty servants. They rushed to the Jordan, where the king was. They crossed at the ford to take the king’s household over and to do whatever he wished.” Now we will hear the more complete story. Ziba, had abused David with his fair tongue, and by accusing his master, Mephibosheth, dishonored him even more, and through this misrepresentation had obtained a grant of his former master’s estate from the king. Ziba’s treachery was an extreme unkindness to the son of David’s friend Jonathan. The day of David’s return was an opportunity to set right that which had been gravely misrepresented. Ziba had grossly discolored and distorted the report of the good behavior and humble attitude of Mephibosheth.

Mephibosheth gave ample proof of his genuine joy in the king’s return and the narrative informs us that he had been a true mourner for the king when the king was banished. Verse 24 says, “Mephibosheth, Saul’s grandson, also went down to meet the king. He had not taken care of his feet or trimmed his mustache or washed his clothes from the day the king left until the day he returned safely.” He had been in a sad state the whole time. During that time when the glory of Israel was absent he wholly neglected and abandoned himself out of personal concern for the king’s affliction and patriotic distress regarding the kingdom.

As soon as the king returned to Israel, even before David arrived at Jerusalem, given the opportunity by David’s question, Mephibosheth openly reported the true nature of his sorrow. Verses 25-28 say, “When he came from Jerusalem to meet the king, the king asked him, ‘Why didn’t you go with me Mephibosheth?’ He said, ‘My lord the king, since I your servant am lame, I said, “I will have my donkey saddled and will ride on it, so I can go with the king.” But Ziba my servant betrayed me. And he has slandered your servant to my lord the king. My lord the king is like an angel of God; so do whatever you wish. All my grandfather’s descendants deserved nothing but death from my lord the king, but you gave your servant a place among those who eat at your table. So what right do I have to make any more appeals to the king?'"

He justifiably complained of Ziba, the servant who should have been his friend. Ziba had been in two ways his enemy: (1) he had hindered him from going with the king, by taking Mephibosheth’s donkey himself, taking unfair advantage of the fact that Mephibosheth was crippled and (2) had told David that Mephibosheth intended to receive the kingdom—which was totally untrue. Ziba had good legs with which to walk, a donkey on which to ride and a forked tongue with which to deceive the king. With all these advantages Ziba had defamed his master and promoted himself.

Mephibosheth gratefully testified to the king’s great generosity. David could have treated him as a rebel, but rather treated him as a friend. “You gave your servant a place among those who eat at your table.” Could Mephibosheth have been so foolish as to aim higher when he already was eating at the king’s table? This effectively demonstrated the untruthfulness of Ziba’s former accusation.

He trusted the king to make a fair judgment. “My lord the king is like an angel of God; so do whatever you wish.” Of course David could find no fault in that request. As though to say, 'So many kindnesses I have received above what I deserved,' “. . . what right do I have to make any more appeals to the king?” Why should I trouble the king with my personal concerns when I have already been so blessed beyond expectation or imagination? And, Christian leader and child of God today, hasn’t the Lord God done that same thing for us? We all have multiple stories of how has God proven Himself “able to do immeasurably more than all we could ask or think” (Eph 3:20). We too have nothing to complain about. 'What right do I have to make any more appeals to the king?'

God is good and everything He does is done in a way consistent with His goodness. Whatever He does is good. God is wise and everything He does is done in a way consistent with His wisdom. In His perfect wisdom He knows what is best and in His goodness He does what is best. Furthermore, He is strong, strong enough to actually do whatever He knows in His wisdom is best and in His goodness is motivated to do. So as Mephiboshethses of today, crippled from difficulties in our past yet sitting at the king’s table, let’s take a lesson from Mephibosheth, the crippled and grateful son of Jonathan, and rejoice that we too eat at the table of the King.

David revoked a prior decision regarding the estate of the house of Saul. Let it not all go to Mephibosheth nor all to Ziba, but let them divide it. “Why say more? I order you and Ziba to divide the land” (v 20). David may have harbored extreme fear of Ziba, or been too soft with him. Why would he allow Ziba, who had so wickedly lied about Mephibosheth, to go free with no punishment or even a rebuke? Deut 19:18-19 say, “The judges must make a thorough investigation, and if the witness proves to be a liar, giving false testimony against a fellow Israelite, then do to the false witness as that witness intended to do to the other party. You must purge the evil from among you.”

Mephibosheth demonstrated his pure, sincere and unadulterated love for David in his response to David’s questionable decision. He said, “Let him take everything, now that my lord the king has returned home safely”—“Oh, let him have it all! All I care about is that my master the king is home safe and sound!” This statement from Mephibosheth is in the same spirit as two short songs I sang often as a child that we sometimes still sing today. It expresses what many Christians of this generation feel. “Take the whole world, but give me Jesus, no turning back, no turning back.” “Turn your eyes upon Jesus; Look full in His wonderful face; And the things of earth will grow strangely dim in the light of His glory and grace.”

Christian leaders today, whose hearts are occupied by King Jesus, who love and delight in their King like Mephibosheth did his, can say to everything that competes for our affection, “All I care about is that my master the king is home safe and sound!”

JOAB, A BLESSING AND A CURSE

luiz@vidalyon.com (Luiz Sifuentes) — Sun, 05 Mar 2023 04:01:51 GMT

II Samuel 19 1-15

19 Joab was told, “The king is weeping and mourning for Absalom.” 2 And for the whole army the victory that day was turned into mourning, because on that day the troops heard it said, “The king is grieving for his son.” 3 The men stole into the city that day as men steal in who are ashamed when they flee from battle.4 The king covered his face and cried aloud, “O my son Absalom! O Absalom, my son, my son!” 5 Then Joab went into the house to the king and said, “Today you have humiliated all your men, who have just saved your life and the lives of your sons and daughters and the lives of your wives and concubines. 6 You love those who hate you and hate those who love you. You have made it clear today that the commanders and their men mean nothing to you. I see that you would be pleased if Absalom were alive today and all of us were dead. 7 Now go out and encourage your men. I swear by the Lord that if you don’t go out, not a man will be left with you by nightfall. This will be worse for you than all the calamities that have come on you from your youth till now.” 8 So the king got up and took his seat in the gateway. When the men were told, “The king is sitting in the gateway,” they all came before him. Meanwhile, the Israelites had fled to their homes. 9 Throughout the tribes of Israel, all the people were arguing among themselves, saying, “The king delivered us from the hand of our enemies; he is the one who rescued us from the hand of the Philistines. But now he has fled the country to escape from Absalom; 10 and Absalom, whom we anointed to rule over us, has died in battle. So why do you say nothing about bringing the king back?” 11 King David sent this message to Zadok and Abiathar, the priests: “Ask the elders of Judah, ‘Why should you be the last to bring the king back to his palace, since what is being said throughout Israel has reached the king at his quarters?12 You are my relatives, my own flesh and blood. So why should you be the last to bring back the king?’ 13 And say to Amasa, ‘Are you not my own flesh and blood?May God deal with me, be it ever so severely, if you are not the commander of my army for life in place of Joab.’” 14 He won over the hearts of the men of Judah so that they were all of one mind. They sent word to the king, “Return, you and all your men.” 15 Then the king returned and went as far as the Jordan. Now the men of Judah had come to Gilgal to go out and meet the king and bring him across the Jordan.

1. Joab to the Rescue 1-8

Not long after messengers brought news of the defeat and death of Absalom to the kings’s court at Mahanaim, Joab and his victorious army also arrive to celebrate and receive further orders. But, to the surprise and disappointment of the army, instead of joy and thanksgiving, they learned of David’s tears for Absalom—which they interpreted as a kind of disapproval and disappointment in the army for winning the battle. Verses 1-4 say, “Joab was told, ‘The king is weeping and mourning for Absalom. And for the whole army the victory that day was turned into mourning, because on that day the troops heard it said, ‘The king is grieving for his son.' The men stole into the city that day as men steal in who are ashamed when they flee from battle. The king covered his face and cried aloud, ‘O my son Absalom! O Absalom, my son, my son!’” People watch their leaders, what makes them sad, what makes them happy, what makes them angry and what makes them laugh. With not only their ears intentionally attentive to us, but also their eyes unthinkingly, but observant, on us, how carefully we must live. Our every action and reaction speaks. David’s tears spoke that day and it turned the celebration of the army into grief. Instead of facing the realities of his public responsibilities, he was lost in personal issues and covered his face.

To the generals present there were no expressions of thanks, congratulations on their faithfulness or even praise to God for the victory. He did not look up; his face was covered. Instead of being ashamed of his sinful son or proud of his triumphant army, instead of covering his own weakness and short-coming or controlling his spirit, David wept. Instead of showing manly courage he demonstrated immature self-pity.

Friend, disappointments happen in public Christian ministry, we experience reversals, we may even have a domestic problem at home that eats away at our joy and peace and disturbs us greatly, but the public demeanor of a pastor should show his faith, faithfulness, confidence, self-control, gentleness and steadfastness. By faith act that out. That is not being deceitful; it is demonstrating stability. Our people need us to be consistent even in—no, especially in—our times of trial. That is how we exemplify, demonstrate and illustrate the resolute, unwavering and abiding consistency in character that we want to cultivate in our sheep—God’s flock.

“My servants have succeeded, they stayed the course and finished the task but all of that means nothing, I will not rejoice in that, my son is dead, he was dying in sin and now is lost forever. I cannot even say “I will go to him,” as I could when Bathsheba’s first baby boy died, because I do not want to go where he has gone. I will not celebrate you, my troops, I will rather feel sorry for myself and give vent to my personal grief. I will not rejoice with you; you must sympathize with me.” Do you see how David put personal feelings before public responsibility. The pastor who can suffer internally and still minister confidently in public, the man or woman of God who can control his or her own emotions and serve God’s people faithfully is a mature leader.

“O my son Absalom! O Absalom, my son, my son!” Come on, David, grow up. His troops could easily have understood the father weeping for a time for his son, that would have been excusable, but by the time the whole army had returned, considerable time had elapsed. To continue to weep for so bad a son was not right. When Jacob grieved for such a good son as Joseph that may have been understandable, but this was not exemplary. David should have gotten over it.

At an earlier period of David’s life people watch him with approval. II Sam 3:36 says, “All the people took note and were pleased; indeed, everything the king did pleased them.” But David’s behavior this time caused them to be embarrassed and slink into the city as though they had committed high treason. Verse 3 says, “The men stole into the city that day as men steal in who are ashamed when they flee from battle.” Christian leaders have no right to put such hardships on the people they serve.

Joab very clearly and plainly disapproved of David’s handling of this affair. David did the most impolitic thing, the greatest wrong imaginable to his loyal friends. David needed the hearts and loyalty of his men now. In the chapters of II Samuel just ahead of us, Israel will endure yet another civil war. David will again need loyal, confident and committed troops. Joab did not know this would happen, but he none-the-less was right to confront his uncle.

Joab therefore censured David as we see in verses 5-7, “Then Joab went into the house to the king and said, ‘Today you have humiliated all your men, who have just saved your life and the lives of your sons and daughters and the lives of your wives and concubines. You love those who hate you and hate those who love you. You have made it clear today that the commanders and their men mean nothing to you. I see that you would be pleased if Absalom were alive today and all of us were dead. Now go out and encourage your men. I swear by the Lord that if you don’t go out, not a man will be left with you by nightfall. This will be worse for you than all the calamities that have come on you from your youth till now.’”

Joab spoke with a great deal of reason and yet maintained the respect and honor he owed his king. We may reprove those who are over us, but it should be done humbly, carefully and respectfully. If leaders behave unwisely, may God grant them the blessing of having someone nearby who has the courage and wisdom to help him see his mistake. David indeed needed to be confronted. Joab began by boasting about the troops who had just saved David’s life. He pointed out that Absalom, whom David honored with his tears, tried to ruin him and his family. Joab also pointed out David’s error. ‘You love those who hate you and would be happier if we all had died and Absalom had lived. You prefer a spoiled and wicked son, a traitor to his king and country before your wise counsellors, brave commanders, and loyal subjects. Why do you love your enemies and hate your friends?’

Finally Joab offered a solution to the problem—a good solution. Present yourself immediately to your troops. Smile on them. Welcome and congratulate them for their success and thank them. Even those who can be commanded need to be thanked and appreciated. Furthermore, he warned him that if he did not fix this problem soon, he would experience an even greater—the greatest—difficulty he had experienced in his life up until that time. Joab probably had the power, authority, charisma and influence that he could have succeeded with a rebellion against David. Proverbs 27:6 says, “Wounds from a friend can be trusted, but an enemy multiplies kisses.” On this day Joab was a friend, a blessing. This was Joab’s finest moment.

David took the reproof and counsel of Joab wisely, mildly and immediately. Verse 8 says “ So the king got up and took his seat in the gateway. When the men were told, ‘The king is sitting in the gateway,’ they all came before him.” David quickly shook off his grief, anointed his head, and washed his face so as to no longer appear to be mourning. He presented himself in public at the gate, which was the official place for public officials to make presentations, and the people came quickly to congratulate him. So you and I have an illustration of the willingness of one of the world’s most famous kings receiving and implementing the reproof of an underling. May we listen as carefully, act as quickly and with as good results as he did.

2. David’s Turnaround and Israel’s Discussion of Bringing Back the King 9-10

It may seem strange to us that with the victory over Absalom’s army, David did not immediately march back to Jerusalem and repossess it. Couldn’t he go back with his victorious army? Perhaps he purposely gave the people of Israel the honor of deciding whether they wanted him as their king or not. He wanted to return as their welcome king; not as their conqueror, forcing his way. He preferred to return in peace and safety, not to a divided house with some opposed to him. He preferred to return in honor in the hearts and arms of his subjects than to arrive in power at the head of his army. By giving them the choice he would increase his chances of becoming again their respected king rather than to dominate them as their terror.

That Christian leader is wise who recognizes that people who choose to follow are more happy, useful and fruitful than those who are required to follow. By giving the people space, by recognizing their right to choose their king, David did, indeed, expose himself to the possibility of rejection and the dangers associated with it. But he took that chance because he would rather rule a people who loved him than a people who feared him.

The first group who began to discuss the return of the king were the men of Israel—the ten tribes to the north—not of Judah. Verses 9-10 say, “Throughout the tribes of Israel, all the people were arguing among themselves, saying, ‘The king delivered us from the hand of our enemies; he is the one who rescued us from the hand of the Philistines. But now he has fled the country to escape from Absalom; and Absalom, whom we anointed to rule over us, has died in battle. So why do you say nothing about bringing the king back?’” The people argued about this. Why? Some may have opposed David or have been indifferent—if he wants to return he may—on his own. Others were eager for it because they loved him all along. A third opinion may have been more political in nature, David led us to victories, he has helped us, he has delivered us, let’s have David return, he will help us again.

Some people remember and reward good leadership, but not all do. Good services done for God’s people will be rewarded, but not always in this life. If in this life only we have hope we are of all people most miserable. Given the choice between two very different leaders—David and Absalom—surely the people wanted David’s return. Perhaps the argument was not so much “shall we bring him back?” as it was a matter of discussion why was it not done already? Who needs to take the lead in this matter? So the people of Israel thinking of it first and arguing about it longer than they needed to and blaming each other for not doing it is one group. Meanwhile there is another group that is not thinking about it, but in reality when approached, are quite prepared to quickly actually do it. This brings up the subject of group unity that leads to action.

The central reason why groups need leaders is that groups are made up of people with a variety of opinions and they need leaders. They need someone who can bring them together, sense the feelings of the crowd and lead them to do what is best for them. To be sure, there are many different leadership styles, but they all have in common the element of helping people unite and do something. The Lord works in many different ways, but in all events, people need to unite for the greater good of the group. That requires leadership. It also involves Teamwork. Here is a good way to spell TEAM.

Together
Everyone
Accomplishes
More

3. Judah is First to Bring the King Back 11-15

David got involved in this matter by sending a message to his fellow citizens in the tribe of Judah. Before he was king over all Israel, he had been king of Judah at Hebron. Perhaps an unconscious perception that Judah and the other tribes were somewhat separate still existed laying dormant in the the collective hearts of the people. The people of Judah were not the first to think of it, but when given the opportunity, they were the ones to do it. David knew that the other tribes were discussing his return, but that nothing was being done in Judah. So David got involved. He sent a message to two trusted religious leaders, his friends Zadok and Abiathar. Verses 11-12 say, “ King David sent this message to Zadok and Abiathar, the priests: ‘Ask the elders of Judah, “Why should you be the last to bring the king back to his palace, since what is being said throughout Israel has reached the king at his quarters? You are my relatives, my own flesh and blood. So why should you be the last to bring back the king?”’”

We do not always receive the most kindness from those from whom we have more reasons to expect it. Yet David did not want to return unless he knew that the people of Judah approved. Ps 60:7 says, “Gilead is mine, and Manasseh is mine; Ephraim is my helmet, Judah is my scepter.” God said Judah was His scepter, the king tribe. David wanted the priests to encourage the people to invite his return. These two men seemed to be the ideal persons to handle this matter. They were loyal to David, prudent, and had influence with the people. Perhaps the men of Judah had not acted on this idea because no one had suggested it. Maybe they assumed it and were waiting for David to simply return. Some good people will follow in a good work but will not lead it. It is, of course, possible that they now knew that they had insulted David by supporting Absalom. In any case, David reminded them of his relationship with them. “You are my relatives, my own flesh and blood.” Also the Son of David is happy to call us His brothers. And you and I can welcome Him to return to us soon. Rev 22:20 says, “Amen. Come Lord Jesus.”

The next detail in this story is sobering. For many years David had mistrusted Joab, but Joab had escaped being fired. The killing of Abner, elevating Absalom and recommending his restoration to David and then killing Absalom, had fixed in David’s mind a wariness of his nephew. Apparently, David had had enough and it was time to replace Joab. With whom should he be replaced? Another nephew of David, Amasa, who had led Absalom’s army. Verse 13 says, “And say to Amasa, ‘Are you not my own flesh and blood? May God deal with me, be it ever so severely, if you are not the commander of my army for life in place of Joab.’” Not only would David pardon Amasa for his part in the Absalom uprising, but would now prefer him over Joab as the leading General in his army.

It was probably a wise and nation-unifying move on David’s part, but it was a mistake to have allowed Joab to know about it. In the next chapter of II Samuel, Joab will add to his other murders, this murder of Amasa. So this section of the story includes the news that David intended to fire Joab. Joab several times in his life had been a blessing to his Uncle David, but, unfortunately, he had also several times been a great curse. Not until Solomon is king and carried out the instructions of his father, David, does Joab receive justice. Meanwhile, like many of us, his life is a mixture of doing both right and wrong. We will try to duplicate the one and avoid the other.

We are not told what Amasa thought about this promotion and appointment. We are told, however, what he did. He influenced all Judah to welcome the return of King David. Verse 14 says, “ He (Amasa) won over the hearts of the men of Judah so that they were all of one mind. They sent word to the king, ‘Return, you and all your men.’” This is what David wanted. He was happy to accept the invitation and moved his group up to the Jordan River which apparently was the meeting place. Verse 15 says, “Then the king returned and went as far as the Jordan. Now the men of Judah had come to Gilgal to go out and meet the king and bring him across the Jordan.”

Ps. 110:2-3 say, “The Lord will extend your mighty scepter from Zion, saying, 'Rule in the midst of your enemies!’ Your troops will be willing on your day of battle. Arrayed in holy splendor, your young men will come to you like dew from the morning’s womb.” Surely this verse will be fulfilled when Jesus returns. But even now as we read the story of David’s return to Jerusalem we can see a picture of kingship restored.

May details of this story can be helpful to the Christian leader of today. But of them all the outstanding one is the value of having near you someone who is not afraid of you, has your best interests at heart and will tell the truth about what you should do. I shudder at Joab’s behavior many times as I read the story of David’s experiences, but this time Joab got it right. He told the king what the king needed to hear.

TWO RUNNERS TWO MESSAGES

luiz@vidalyon.com (Luiz Sifuentes) — Sun, 05 Mar 2023 04:00:09 GMT

II Samuel 18:19-33

19 Now Ahimaaz son of Zadok said, “Let me run and take the news to the king that the Lord has vindicated him by delivering him from the hand of his enemies.” 20 “You are not the one to take the news today,” Joab told him. “You may take the news another time, but you must not do so today, because the king’s son is dead.” 21 Then Joab said to a Cushite, “Go, tell the king what you have seen.” The Cushite bowed down before Joab and ran off. 22 Ahimaaz son of Zadok again said to Joab, “Come what may, please let me run behind the Cushite.” But Joab replied, “My son, why do you want to go? You don’t have any news that will bring you a reward.” 23 He said, “Come what may, I want to run.” So Joab said, “Run!” Then Ahimaaz ran by way of the plain and outran the Cushite. 24 While David was sitting between the inner and outer gates, the watchman went up to the roof of the gateway by the wall. As he looked out, he saw a man running alone. 25 The watchman called out to the king and reported it. The king said, “If he is alone, he must have good news.” And the runner came closer and closer. 26 Then the watchman saw another runner, and he called down to the gatekeeper, “Look, another man running alone!” The king said, “He must be bringing good news, too.” 27 The watchman said, “It seems to me that the first one runs like Ahimaaz son of Zadok.” “He’s a good man,” the king said. “He comes with good news.” 28 Then Ahimaaz called out to the king, “All is well!” He bowed down before the king with his face to the ground and said, “Praise be to the Lord your God! He has delivered up those who lifted their hands against my lord the king.” 29 The king asked, “Is the young man Absalom safe?” Ahimaaz answered, “I saw great confusion just as Joab was about to send the king’s servant and me, your servant, but I don’t know what it was.” 30 The king said, “Stand aside and wait here.” So he stepped aside and stood there. 31 Then the Cushite arrived and said, “My lord the king, hear the good news! The Lord has vindicated you today by delivering you from the hand of all who rose up against you.” 32 The king asked the Cushite, “Is the young man Absalom safe?” The Cushite replied, “May the enemies of my lord the king and all who rise up to harm you be like that young man.” 33 The king was shaken. He went up to the room over the gateway and wept. As he went, he said: “O my son Absalom! My son, my son Absalom! If only I had died instead of you—O Absalom, my son, my son!”

Two men were eventually sent with messages; one was prepared with the news the king needed and for which he waited. The other was not prepared; did not have specific news for the king. Today some preachers prepare their messages well with good study of the Scriptures and with prayer for God’s anointing on the messages they bring to their congregations. Sunday after Sunday their congregations hear a message they need to hear, rich, interesting, practical, applicable and Bible-based. Unfortunately, other pastors are not so well prepared and some of them try to compensate for their lack of good content with just a louder voice. The people who come to our meetings to hear from God deserve the very best we can prepare for them.

1. Two Messengers Run 19-23

Absalom was dead and the news must be sent to David who had stayed behind at the city of Mahanaim, some miles from the forest of Ephraim—the scene of the battle. Absalom’s men were traveling in the opposite direction away from Mahanaim and back to their homes so none of them would be passing by Mahanaim where David waited for news. Ahimaaz had recently brought the important message from Hushai in Jerusalem to the king. He wanted to take another message to the king so he heartily volunteered for the task. Joab knew it would not be a pleasant message for David to receive and so wanted to spare Ahimaaz the burden of this unpleasant task. Verses 19-20 say, “ Now Ahimaaz son of Zadok said, ‘Let me run and take the news to the king that the Lord has vindicated him by delivering him from the hand of his enemies.’ ‘You are not the one to take the news today,’ Joab told him. ‘You may take the news another time, but you must not do so today, because the king’s son is dead.’” Ahimaaz wanted the job, not for a reward—he was more noble than that—but that he might have the satisfaction of bringing the king he loved this good news of victory. However, Joab knew David better than Ahimaaz did, and knew that the news of Absalom’s death would grieve the king. Joab loved—or respected—Ahimaaz too much to let him be the messenger of sad news. This message would better be delivered by a Cushite than an Israeli priest. So Joab denied Ahimaaz’ request.

Joab ordered a Cushite to carry the tidings. He was a Cushite—an Ethiopian—and was probably a black man who served Joab. Think about this. Possibly David had a reputation for killing messengers who brought him word of an enemy of his being killed. David had the Amalekite killed who said he had killed Saul and who delivered the news that Saul was dead. He had the two men killed who reported to him that they had killed Ishbosheth. In those cases the messenger claimed to have done the killing of David’s enemy. We do not know if the Cushite was one of the ten who killed Absalom at Joab’s command or not. But, at any rate, delivering this kind of news to David that his enemy was dead was an unpleasant if not dangerous task in David’s day. But a messenger is a messenger and the Cushite did what Joab told him to do.

Verse 21 says “Then Joab said to a Cushite, ‘Go, tell the king what you have seen.’ The Cushite bowed down before Joab and ran off”.

Ahimaaz, the young priest was still very eager to be the messenger. So he pled for the opportunity to run with a message. Verses 22-23 say, “Ahimaaz son of Zadok again said to Joab, ‘Come what may, please let me run behind the Cushite.’ But Joab replied, ‘My son, why do you want to go? You don’t have any news that will bring you a reward.’ He said, ‘Come what may, I want to run.’ So Joab said, ‘Run!’ Then Ahimaaz ran by way of the plain and outran the Cushite.” Why was he so eager to carry the message when someone else had already be assigned to do it? Was it an opportunity to show his running skill? After all, he planned to run a longer route, but still run it faster—and he was successful, since he arrived first. If so, he should have known that just to be a good runner did not make one a good priest. Jeremiah 9:23 says, “Let not . . . the strong man boast of their strength.” There is no great honor for a priest to be able to run fast. Could it be that young Ahimaaz was proud of the wrong thing? Or was he too eager for appreciation from the king whom he rightly loved? In that case, he should evaluate whether he wanted praise from men or acceptance from God. Did he intend to give a vague report in order to prepare the king for the sad news he was yet to receive? Whatever the reason, the priest Ahimaaz had no specific message for the king.

He represents the eager messenger of today who fails to take the time to get his message ready. If preachers do not dig deep into the Scriptures, and they only deliver shallow sermons, the people who hear these sermons will not have a faith well-grounded on the solid teachings of the Bible. Those diamonds and that gold must be wrestled out of the text through sincere study and earnest prayer. There are many good messages in the Bible which God’s messengers can find and deliver to God’s people, but it takes time and thought to prepare them.

2. An Obscure Message 24-30

Ahimaaz was the first to arrive though both are seen by the same watchman on the gate of Mahanaim. Verses 24-25 say, “While David was sitting between the inner and outer gates, the watchman went up to the roof of the gateway by the wall. As he looked out, he saw a man running alone. The watchman called out to the king and reported it. The king said, ‘If he is alone, he must have good news.’ And the runner came closer and closer.” Though the Cushite started first and had the lead, Ahimaaz soon outran him and arrived first. Verses 26-27 say “Then the watchman saw another runner, and he called down to the gatekeeper, ‘Look, another man running alone!’ The king said, ‘He must be bringing good news too.’ The watchman said, ‘It seems to me that the first one runs like Ahimaaz son of Zadok.’ ‘He’s a good man,’ the king said. ‘He comes with good news.’” When David learned that the first runner was Ahimaaz, son of Zadok and a good man, he wrongly thinks that a good man will have a good message—that a kind man will have a kind message. He failed to realize that a good man will deliver a true message—whether it tingles the ears or is pleasant to hear or not. Accurate messages are infinitely better—more important—than nice messages. Wise people know this and the wise sheep in our churches comprehend this and want the truth. Let us lovingly tell them what they need to hear rather that what we think they want to hear.

When the king heard of one running alone he concluded he has a message. If it were a crowd they could have been retreating. Since one man is running alone he must have a message. Not bad reasoning. Ahimaaz apparently was so well-known for his running that he could be identified even at a distance. Good men do not always deliver a good message, but good messages are better when they are delivered by good men. Especially, when the messengers are men and women of God, the truth of their good message is supported, emphasized, illustrated and demonstrated by their good lives. How you live is a large part of what you are communicating.

Ahimaaz is happy to announce the victory. Verse 28 says, “Then Ahimaaz called out to the king, ‘All is well!’ He bowed down before the king with his face to the ground and said, ‘Praise be to the Lord your God! He has delivered up those who lifted their hands against my lord the king.’” All is not well, but Ahimaaz says it is. He was insensitive to the sentiment and feelings of his audience, the king. He very much wanted to give a sweet message and did, but it would later turn bitter because it was not complete.

True is better than sweet. This was to say, ‘O king! the danger is past, we may return whenever you want to Jerusalem,’ and further said, “Praise be to the Lord.” In a few moments, as David ascended the stairs weeping openly and deeply for his deceased and beloved son, Absalom, he was not praising the Lord. I hope you will try to understand with me that the celebrate flavor of the message of Ahimaaz was incongruent—it did not fit the occasion; it did not fit David. We are to weep with those that weep, but Ahimaaz did not know David well enough to understand the disappointment David was about to experience.

Poor David is such a loving father in the extreme that he forgot he was also a king. Eli’s heart trembled for the ark and when he heard it had been captured he fell backwards broke his neck and died. David’s heart trembled for his son, Absalom. Ahimaaz soon discerned, what Joab had hinted to him, that the death of the king’s son would make the news of the battle very unpleasant. Verse 29 says “The king asked, ‘Is the young man Absalom safe?’ Ahimaaz answered, ‘I saw great confusion just as Joab was about to send the king’s servant and me, your servant, but I don’t know what it was.’”

We do not know what else Ahimaaz said. Perhaps something like, ‘the Cushite is better able to answer that than I am. I will not be the messenger of bad news. I do not know.’ But we do know what the king said, to this ill-prepared, well-intended but uninformed would-be messenger. Verse 30 says, “The king said, ‘Stand aside and wait here.’ So he stepped aside and stood there.” Ahimaaz was a good man with a good heart, but would he not have felt some embarrassment as he was asked to stand aside? The Cushite then arrived before the king and the king received a true and clear message.

Before we leave the subject of Ahimaaz, let’s observe how David’s words are representative. They are representative of the spiritually astute, hungry and teachable believers in our churches who yearn for rich and substantive messages from their pastors. When they attend our meetings, they desire meat for men and are too often fed only milk and simple things that they have heard many times in church before. Are we not denying them an opportunity to grow in their faith through the teaching of God’s Word? How many of them, out of respect for their pastor, would not dare to say it out loud, but nevertheless, if they could, they would say to him as David said to Ahimaaz, “Stand aside and wait here.” Stand aside, Sir. Prepare better, Sir. Study the Bible, Sir. Preach a sermon that has good, solid Bible content. Don’t just tell us jokes and interesting stories. Feed us the Word. We do not want to be entertained; we want to be fed.

3. A Clear Message 30-33

The Cushite, the slower of the two messengers, proved to be the sure one. He is ready, not only to confirm the news of the victory, but also answer the question of the king. Verses 31-32 say, “Then the Cushite arrived and said, ‘My lord the king, hear the good news! The Lord has vindicated you today by delivering you from the hand of all who rose up against you.’ The king asked the Cushite, ‘Is the young man Absalom safe?’ The Cushite replied, ‘May the enemies of my lord the king and all who rise up to harm you be like that young man.’” Is he safe? Yes, safe in his grave. So we are safe. No, the Cushite does not say it that way; he is more discreet. But he couches the unwelcome message in such a way that the messenger bears no blame. He did not relay the gory story of being caught in the tree, stabbed three times in his heart, cut down by ten soldiers, thrown into a pit and covered with stones. Just, “May . . . all who rise up to harm you be like that young man.” That was clear enough. We don’t need to be long winded—talk a long time—in order to communicate truth effectively.

David did not think to rejoice in the victory and deliverance, but rather is overcome with the sorrowful disclosure. As soon as he realized the truth of the Cushite's words he had no more questions, but immediately revealed the great anxiety that he had been feeling, fear he had been covering and suspicions he had not talked about. Verse 33 says, “The king was shaken. He went up to the room over the gateway and wept. As he went, he said: ‘O my son Absalom! My son, my son Absalom! If only I had died instead of you—O Absalom, my son, my son!'"

David was broken-hearted over the loss of his beloved son. It does not appear that David’s primary concern was Absalom’s eternal separation from himself and God. Why did he want to die in Absalom’s place? Was it like Moses who said “blot my name out of your book” or like Paul who said he could wish that he himself were “accursed” for his people Israel? No. This was David’s infirmity—his weakness. He was to be blamed for displaying such affection for such an ungrateful and wicked son just because he was handsome. David also was guilty of resisting the will of God. When discussing taking the ark back to Jerusalem a few days before, David had submissively said, “let him do to me whatever seems good to him,” and now that the battle is over he was unhappy with what God did.

Aaron’s sons sinned and paid for it with their lives. Lev. 10:3 says, “Aaron’s sons Nadab and Abihu took their censers, put fire in them and added incense; and they offered unauthorized fire before the Lord, contrary to his command. So fire came out from the presence of the Lord and consumed them, and they died before the Lord. Moses then said to Aaron, ‘This is what the Lord spoke of when he said: "Among those who approach me I will be proved holy; in the sight of all the people I will be honored."' Aaron remained silent.” We are to accept God’s will and judgments not only for ourselves but also for others around us whom we love. God is God. He has the final word. David was responsible to uphold justice in the nation and in putting Absalom before his other responsibilities, David failed.

Why did David not rejoice in the deliverance God had given to his army and his nation? David did wrong to despise this mercy from God. Even though this cost the life of an unworthy son, David could still have given God glory.

Earlier, David and Bathsheba’s first son died. How did David reason then when he got up from fasting, refreshed himself and ate a meal? He asked, “Can I bring him back again” (II Sam 12:23)? Even the best of men are not always in complete control of their emotions. If we love something more than we should, then we may grieve more that we should at its loss. We are to rule over our thoughts and spirits and guard our hearts. Lam 3:27-29 has a bit of wisdom that applies in this kind of situation: “It is good for a man to bear the yoke while he is young. Let him sit alone in silence, for the Lord has laid it on him. Let him bury his face in the dust—there may yet be hope.”

I want to be an example to other Christians who know me. This is an effective teaching method. People are watching us and learning from us. Two things from this section of Scripture are helpful to me. One is that I want to prepare my messages well. I want them to be worth reading or listening to. I will learn this from Ahimaaz who did not prepare his message well. Secondly, I do not want to put anybody or anything before God. Apparently David loved his son Absalom so blindly that he over-looked his faults, did not correct him and put his emotional and affectionate attachment to him before his kingly responsibilities. Both of these lessons can help all of us become better pastors and Christian leaders.

THE END OF AMBITIOUS ABSALOM

luiz@vidalyon.com (Luiz Sifuentes) — Sun, 05 Mar 2023 03:58:50 GMT

II Samuel 18:1-18

18 David mustered the men who were with him and appointed over them commanders of thousands and commanders of hundreds. 2 David sent out his troops, a third under the command of Joab, a third under Joab’s brother Abishai son of Zeruiah, and a third under Ittai the Gittite. The king told the troops, “I myself will surely march out with you.” 3 But the men said, “You must not go out; if we are forced to flee, they won’t care about us. Even if half of us die, they won’t care; but you are worth ten thousand of us. It would be better now for you to give us support from the city.” 4 The king answered, “I will do whatever seems best to you.” So the king stood beside the gate while all his men marched out in units of hundreds and of thousands. 5 The king commanded Joab, Abishai and Ittai, “Be gentle with the young man Absalom for my sake.” And all the troops heard the king giving orders concerning Absalom to each of the commanders. 6 David’s army marched out of the city to fight Israel, and the battle took place in the forest of Ephraim. 7 There Israel’s troops were routed by David’s men, and the casualties that day were great—twenty thousand men. 8 The battle spread out over the whole countryside, and the forest swallowed up more men that day than the sword. 9 Now Absalom happened to meet David’s men. He was riding his mule, and as the mule went under the thick branches of a large oak, Absalom’s hair got caught in the tree. He was left hanging in midair, while the mule he was riding kept on going. 10 When one of the men saw what had happened, he told Joab, “I just saw Absalom hanging in an oak tree.” 11 Joab said to the man who had told him this, “What! You saw him? Why didn’t you strike him to the ground right there? Then I would have had to give you ten shekels of silver and a warrior’s belt.” 12 But the man replied, “Even if a thousand shekels were weighed out into my hands, I would not lay a hand on the king’s son. In our hearing the king commanded you and Abishai and Ittai, ‘Protect the young man Absalom for my sake.’ 13 And if I had put my life in jeopardy—and nothing is hidden from the king—you would have kept your distance from me.” 14 Joab said, “I’m not going to wait like this for you.” So he took three javelins in his hand and plunged them into Absalom’s heart while Absalom was still alive in the oak tree. 15 And ten of Joab’s armor-bearers surrounded Absalom, struck him and killed him. 16 Then Joab sounded the trumpet, and the troops stopped pursuing Israel, for Joab halted them. 17 They took Absalom, threw him into a big pit in the forest and piled up a large heap of rocks over him. Meanwhile, all the Israelites fled to their homes. 18 During his lifetime Absalom had taken a pillar and erected it in the King’s Valley as a monument to himself, for he thought, “I have no son to carry on the memory of my name.” He named the pillar after himself, and it is called Absalom’s Monument to this day.

Proud Absalom received justice at the hand of Joab his neighbor and partner in crime. Joab had arranged for Absalom to return from Geshur and three years later, with no evidence from Absalom of any repentance, then further helped Absalom be reestablished in the kingdom. Absalom’s long series of prideful and ambitious actions culminate in II Sam 18 when he is eventually killed by the same man, Joab, who had helped him from time to time.

1. David’s Troops Prepare for Battle 1-5

David raised an army here and though Scripture does not record what reinforcements were sent him, we can imagine that many came from every corner of Israel in support of the king they loved. Undoubtedly he had asked God for help. Not only did God send food stuff and bedding, but here we see God sent him men, several thousand. Verses 1-2 say, “David mustered the men who were with him and appointed over them commanders of thousands and commanders of hundreds. David sent out his troops, a third under the command of Joab, a third under Joab’s brother Abishai son of Zeruiah, and a third under Ittai the Gittite. The king told the troops, ‘I myself will surely march out with you.’” Two of his generals were trusted and experienced nephews and the third was his new friend Ittai. This seems to have been a normal tactic for Joab and Abishai. David showed his affection for his troops by being willing to venture with them and they showed theirs for him by opposing it. Though David intended to go with the troops, his true friends would not let him. Perhaps they remembered what Ahithophel had advised, “Strike down only the king.” Shepherds should give themselves for the sheep and it is also appropriate for the sheep to honor their shepherds. They said that he was worth 10,000 of them. That may have been true, for a selfless and generous leader is, indeed, worth many. Some pastors strive for respect, but to be affectionately loved, contributes much more to church-wide teamwork.

David was willing to yield. He was not as eager for ego-satisfaction in the public spotlight as he was for cooperation, unity and team-work. Verse 4 says, “The king answered, ‘I will do whatever seems best to you.’” It is no piece of great wisdom to be rigid in our resolutions, but better to be willing to hear reason, even from inferiors, and to be overruled by their advice when it appears to be for the common good.

The people probably did not intend this, but it was better for David to not be present to see Absalom hanging from the tree and to have intervened for the safety of one whom God intended should die for his sins. David doubly honored his troops by accepting their advice and then stood respectfully in the gate as they passed by on their way to battle. “So the king stood beside the gate while all his men marched out in units of hundreds and of thousands” (v 4). David was courteous.

We can well imagine that David prayed for this troops and sent them out. What David does next is consistent with David’s affections toward his son, Absalom, but it is not consistent with normal warfare; we do not usually single out the chief rebel to be treated with special preservation like David did. Verse 5 says, “The king commanded Joab, Abishai and Ittai, ‘Be gentle with the young man Absalom for my sake.’” How does David return good for evil? Absalom wanted only David to be killed and David only wanted Absalom saved.

Was ever unnatural hatred to a father stronger than in Absalom or was ever natural affection to a child stronger than in David? Absalom shows us how bad a child can be and David shows us how loving—even to a fault—a father can be to the worst of children. Is this an intentional resemblance in Scripture to man’s wickedness towards God and God’s mercy towards man? Jeremiah (in 10:24) asked for God to be merciful—be gentle—to him in correcting him. He said, “Discipline me, Lord, but only in due measure—not in your anger, or you will reduce me to nothing.” Jeremiah knew that God could discipline him justly and at the same time deal gently with him. David, probably incorrectly, thought too mercifully—inappropriately mercifully—along these lines: he is a young man, rash and heady, and his age must excuse him; he is mine, whom I love; if you love me do not be severe with him. David’s loving nature led him to the fault of being an unjust king.

What is the meaning of this ill-placed love? This is unjust mercy. Are we to deal gently with a traitor? And this traitor a son? Of all your sons, David, with Absalom? For your sake, David, whose crown he wants and whose blood he hunts? How a wise God can satisfy His self-imposed internal demand for both mercy and justice is beyond us many times. While David and Absalom’s relationship is not a good example of justice, it does serve as a demonstration of the immeasurable mercy of the true King and Redeemer of Israel, who prayed for his persecutors and murderers, “Father, forgive them. Deal gently with them for my sake.” When God sends afflictions to correct his children, it may be with this charge, “Deal gently with them for my sake;” for He knows our weaknesses.

2. God is at Work in the Battle 6-10

David’s army won a complete victory over Absalom’s. “David’s army marched out of the city to fight Israel, and the battle took place in the forest of Ephraim” (v 6). David may have intentionally had his men march out of and away from Mahanaim so as to protect that city. In the battle the rebels were driven back and 20,000 of them were killed. Verse 7 says, “There Israel’s troops were routed by David’s men, and the casualties that day were great—twenty thousand men.” We might be temped to think that this was a rather sever treatment for one Israeli army to give another Israeli army in a civil war except the narrative lets us know that God killed more than David’s army killed. Verse 8 says, “The battle spread out over the whole countryside, and the forest swallowed up more men that day than the sword.”

This is their reward for treason. They had a lawful and divinely appointed king, but they choose a usurper who won their hearts with kisses, caresses and hand shakes. They had a good government, but hoped for promotions, honors, rewards and golden days under the administration of an arrogant fool. Psalm 2:1-6 say, “Why do the nations conspire and the peoples plot in vain? The kings of the earth rise up and the rulers band together against the Lord and against his anointed, saying, ‘Let us break their chains and throw off their shackles.’ The One enthroned in heaven laughs; the Lord scoffs at them. He rebukes them in his anger and terrifies them in his wrath, saying, ‘I have installed my king on Zion, my holy mountain.’”

Both armies have an opportunity to see God use a forrest to fight a battle. “. . . the forest swallowed up more men that day than the sword.” What soldiers did God use? The pits, bogs, stumps, thickets and maybe also the wild beasts in those woods. No side wins in a civil war. The Romans had a policy of not celebrating any victory in a civil war. Overall, Israel was weaker after this battle than before it.

Absalom is at a loss, at his wit’s end and then at his life’s end. He that began the fight was betrayed by his own beautiful flowing hair. Obviously God orchestrated this event. Verse 9 says “Now Absalom happened to meet David’s men. He was riding his mule, and as the mule went under the thick branches of a large oak, Absalom’s hair got caught in the tree. He was left hanging in midair, while the mule he was riding kept on going.” From time to time throughout the Bible, we encounter humorous situations. This is one of them. Absalom met David’s men and perhaps out of fear propelled his mule recklessly through a place and under a branch where he would not have traveled had he been at his leisure. So he drove himself headlong to his own destruction.

Jer. 48:44 speaks of this kind of folly. It says, “Whoever flees from the terror will fall into a pit, whoever climbs out of the pit will be caught in a snare.” David wanted to spare him, but a just God, knew better. He was not only caught and killed, but caught and killed in a most disgraceful manner. He was hung by the hair of which he had been so proud, hanging alive in mid-air with soldiers all around witnessing this event. Some of them would have been laughing. Others cheering. This was not a good day for Absalom.

God can use even a tree to bring justice. A twisted branch, a forked bough of the oak which hug low caught his hair which had been his pride, and there he hung, so astonished or so entangled that he could not use his hands to help himself. The more he struggled the more he was embarrassed and terrorized. Even his mule deserted him, glad to be free of this wicked burden. Rom 8:21-22 say, “that the creation itself will be liberated from its bondage to decay and brought into the freedom and glory of the children of God. We know that the whole creation has been groaning as in the pains of childbirth right up to the present time.” God alone knows how many times He has used nature to fulfill His purposes. Surely we know of only a very small fraction of them.

There he hung between heaven and earth, unworthy of either, abandoned by both; earth did not want him and heaven would not receive him.

So hell opened wide her mouth to accommodate him. An unusually violent and monstrous criminal was killed by a most unusual means as though to give testimony that this unusual man deserved an especially unusual and violent execution. Numbers 16:29-30 tells what Moses said at a time when a disobedient group of men were about to be killed by a just God, “If these men die a natural death and suffer the fate of all mankind, then the Lord has not sent me. But if the Lord brings about something totally new, and the earth opens its mouth and swallows them, with everything that belongs to them, and they go down alive into the realm of the dead, then you will know that these men have treated the Lord with contempt.” Absalom’s unusual death may be a sign.

Hanging from a tree branch, Absalom is caught alive by one of the servants of David, who immediately told Joab. Verse 10 says, “When one of the men saw what had happened, he told Joab, ‘I just saw Absalom hanging in an oak tree.’” I would not want to be numbered among the fools like Absalom and those like him of whom Ps 52:6 speaks. I would try to do the opposite. “The righteous will see and fear; they will laugh at you, saying, ‘Here now is the man who did not make God his stronghold but trusted in his great wealth and grew strong by destroying others!'” No one there could or would disentangle Absalom from that knotty problem. All the kings horses and all the kings men couldn’t put Humpty together again.

3. Joab Gave Absalom Justice 11-18

Joab understandably chided the man for not slaying him. He told the man that if he had given that bold stroke, Joab would have rewarded him. Verse 11 says, “Joab said to the man who had told him this, ‘What! You saw him? Why didn’t you strike him to the ground right there? Then I would have had to give you ten shekels of silver and a warrior’s belt.’” However, David had instructed Joab, Abishai and Ittai in front of all the soldiers to deal gently with Absalom. If I really had killed Absalom, you would have been against me. Verses 12-13 say, “But the man replied, ‘Even if a thousand shekels were weighed out into my hands, I would not lay a hand on the king’s son. In our hearing the king commanded you and Abishai and Ittai, “Protect the young man Absalom for my sake.” And if I had put my life in jeopardy—and nothing is hidden from the king—you would have kept your distance from me.’”

Joab knew that the young man was right, so instead of continuing that conversation pretended that it was urgent to kill Absalom and proceeded in that direction. Verses 14-15 say, “Joab said, ‘I’m not going to wait like this for you.’ So he took three javelins in his hand and plunged them into Absalom’s heart while Absalom was still alive in the oak tree. And ten of Joab’s armor-bearers surrounded Absalom, struck him and killed him.”

We could debate the question of whether or not Joab did the right thing to disobey his king in this instance. Three darts in his heart. It would have taken some courage or beyond courage some strong desire to torment or torture to do what these soldiers did. And yet, it was just, because of what Absalom had intended and tried to do. This was not dealing gently with Absalom and, furthermore, if David had been there, he would not have allowed the execution, but Joab did a service to his king and country. Both would have been further endangered if Joab had not done the deed. Ten men finished the execution.

With the sound of the trumpet everyone knew the battle was over. Verse 16, says, “Then Joab sounded the trumpet, and the troops stopped pursuing Israel, for Joab halted them.” The danger was past now that Absalom is slain; the people will soon return to their loyalty to David. Let everyone on both sides return to their homes. No more blood shall be spilt; no prisoners are taken, to be tried as traitors and made examples; let every man return to his home; they are all the king’s subjects, all his good subjects again.

With no royal pomp or dignity Absalom is buried. Verse 17 says, “They took Absalom, threw him into a big pit in the forest and piled up a large heap of rocks over him. Meanwhile, all the Israelites fled to their homes.” To bring the mangled, bloody and disfigured body of Absalom to his father would serve no good purpose; it would only have added to David’s grief. Absalom’s beauty, plans, projects and ambitions are buried with him in a pit in the forest. Perhaps the pile of stones over the body of Absalom was intended to remind people that rebellious sons were to be stoned.

Absalom’s dead body was stoned. Deut. 21:20-21 say, “They shall say to the elders, ‘This son of ours is stubborn and rebellious. He will not obey us. He is a glutton and a drunkard.’ Then all the men of his town are to stone him to death. You must purge the evil from among you. All Israel will hear of it and be afraid.” Justice and stoning is a purifying process and God wanted His people to be obedient; not disobedient and rebellious. This sin is not to be taken lightly. Even a small inkling of this sin can ruin the ministry of a Man or woman of God. Absalom’s story can be a sobering warning to us all. God uses humble and obedient people.

In contrast to the heap of stones in the forest that rightly dishonors Absalom’s memory the writer mentioned another monument—this one erected by Absalom himself. Verse 18 says, “During his lifetime Absalom had taken a pillar and erected it in the King’s Valley as a monument to himself, for he thought, ‘I have no son to carry on the memory of my name.’ He named the pillar after himself, and it is called Absalom’s Monument to this day.” Absalom’s monument is located at the base of the Mount of Olives in the Kidron Valley just east of Jerusalem and facing the Temple Mount. It is visible and visited today. What foolish and seemingly important yet insignificant projects occupy the heads of proud men. What care we take about the disposal of our bodies, when our focus should be on what will become of our precious souls. Absalom wanted a monument that would be an everlasting honor to him, but God left him with an everlasting memorial to his dishonor that through the pride, arrogance and ambition of Absalom, we might all be warned.

Absalom could not be content in obscurity such as David’s other sons who have no record of their achievements, but wanted to be famous. He is rather made infamous. A pillar and a pile both bear his name, but do not testify either of his honor or glory, but to his folly. Few if any Christian preachers today are as proud, arrogant and ambitious as Absalom, but to entertain even a small bit of those qualities is a horrible thing. May the gracious Holy Spirit point out to each of us in our heart of hearts any resemblance there to Absalom’s ambition. We serve the King as loyal, humble and obedient servants. This is honorable.

SPIES AND SUPPLIES

luiz@vidalyon.com (Luiz Sifuentes) — Sun, 05 Mar 2023 03:57:21 GMT

II Samuel 17:15-29

15 Hushai told Zadok and Abiathar, the priests, “Ahithophel has advised Absalom and the elders of Israel to do such and such, but I have advised them to do so and so. 16 Now send a message at once and tell David, ‘Do not spend the night at the fords in the wilderness; cross over without fail, or the king and all the people with him will be swallowed up.’” 17 Jonathan and Ahimaaz were staying at En Rogel. A female servant was to go and inform them, and they were to go and tell King David, for they could not risk being seen entering the city. 18 But a young man saw them and told Absalom. So the two of them left at once and went to the house of a man in Bahurim. He had a well in his courtyard, and they climbed down into it. 19 His wife took a covering and spread it out over the opening of the well and scattered grain over it. No one knew anything about it. 20 When Absalom’s men came to the woman at the house, they asked, “Where are Ahimaaz and Jonathan?” The woman answered them, “They crossed over the brook.” The men searched but found no one, so they returned to Jerusalem. 21 After they had gone, the two climbed out of the well and went to inform King David. They said to him, “Set out and cross the river at once; Ahithophel has advised such and such against you.” 22 So David and all the people with him set out and crossed the Jordan. By daybreak, no one was left who had not crossed the Jordan. 23 When Ahithophel saw that his advice had not been followed, he saddled his donkey and set out for his house in his hometown. He put his house in order and then hanged himself. So he died and was buried in his father’s tomb. 24 David went to Mahanaim, and Absalom crossed the Jordan with all the men of Israel. 25 Absalom had appointed Amasa over the army in place of Joab. Amasa was the son of Jether, an Ishmaelite who had married Abigail, the daughter of Nahash (possibly another name of Jessie) and sister of Zeruiah the mother of Joab. 26 The Israelites and Absalom camped in the land of Gilead. 27 When David came to Mahanaim, Shobi son of Nahash from Rabbah of the Ammonites, and Makir son of Ammiel from Lo Debar, and Barzillai the Gileadite from Rogelim 28 brought bedding and bowls and articles of pottery. They also brought wheat and barley, flour and roasted grain, beans and lentils, 29 honey and curds, sheep, and cheese from cows’ milk for David and his people to eat. For they said, “The people have become exhausted and hungry and thirsty in the wilderness.”

What happens to us in the process of life, career or service to God, is not as influential or important as how we finish. In these verses David is still in the processes of life and serving his God. His course of action and attitude will lead him through more years of difficulties and successes and eventually to a completion of his desire to prepare for the construction of the temple and seeing his son, Solomon, ascend to the throne. Ahithophel, however, does not finish well. A leader’s last actions are often the most important and to finish well is a worthy goal for all who want to influence others well.

1. The Spy Network is Successful 15-22

We may assume that Absalom, having made a decision about his course of action, began to implement Hushai’s advice. They probably congratulated themselves on their certain up-coming victory and send word to all the tribes of Israel to gather together. David’s friends, meanwhile, focus on getting the message to David that would bring him up-to-date. Following David’s arrangements, Hushai informed the priests about his meeting with Absalom and his counselors. Verses 15-16 say, “Hushai told Zadok and Abiathar, the priests, ‘Ahithophel has advised Absalom and the elders of Israel to do such and such, but I have advised them to do so and so. Now send a message at once and tell David, “Do not spend the night at the fords in the wilderness; cross over without fail, or the king and all the people with him will be swallowed up.”’”

Evidently Hushai was either not certain what Absalom had decided or, perhaps, he thought Absalom could change his mind. He had been called in to give the advice and it is possible he had also been dismissed before the decision was made. Hushai’s message to David contained advice as to what to do in the event that Absalom does not do what Hushai had advised. Hushai was wise to do this. He did not want David and his army to be swallowed up. To be careful is usually prudent.

Anyway, the message was delivered to the priests who passed it to the young woman who was to deliver it to the two sons of the priests Jonathan and Ahimahaz for delivery to David.

Absalom was evidently exercising caution too, because the two messengers needed to wait at En-Rogel. Verse 17 says, “Jonathan and Ahimahaz were staying at En Rogel. A female servant was to go and inform them, and they were to go and tell King David, for they could not risk being seen entering the city.” Instructions were sent to them by a poor simple young woman, who possibly went to that well pretending to get water.

Absalom’s network was busy too and a young man saw the two sons of the priests. Verses 18-19 say, “But a young man saw them and told Absalom. So the two of them left at once and went to the house of a man in Bahurim. He had a well in his courtyard, and they climbed down into it. His wife took a covering and spread it out over the opening of the well and scattered grain over it. No one knew anything about it.” Not long before this, David himself had been there at Bahurim. The two boys hiding in the well, the ingenious woman covering the well with a cloth and scattering grain over it, and the successful escape of the two to go on their journey is as interesting a story as you will see in any movie today. The pursuers did not even know there was a well as they eventually also went on their way.

When the two pursuers returned to Jerusalem and Absalom without their captives, it is good that Absalom did not kill the two fathers, Zadok and Abiathar, as Saul did to Ahimelek when Ahimelek had helped David. Verse 21 tells of their success, “After they had gone, the two climbed out of the well and went to inform King David. They said to him, ‘Set out and cross the river at once; Ahithophel has advised such and such against you.’” So the two messengers reached David successfully. And as a result of this success David and his men crossed the Jordan. “So David and all the people with him set out and crossed the Jordan. By daybreak, no one was left who had not crossed the Jordan.”

On the other side of the Jordan was a Levites’ city in the territory of Gad named Mahanaim. This was not far from Rabbah a chief city of the Ammonites. Abner had taken Ishbosheth, Saul’s son, there and made him king when Saul died. David followed the advice of Hushai and fled across the Jordan and went to that city. No one was left behind as they crossed the Jordan or as they marched further. There were none so tired that they could not make this last part of their journey. There were no accidents. Everyone fled successfully. So David now had time to raise an Army to fight against the rebels. Hushai had given good counsel—good for David—to Absalom.

2. The End of Ahithophel 23

Howsoever wise Ahtihophel had been and no matter how astute and helpful he had been to David, Ahithophel, at the end of his life made a tragically unwise and very foolish decision. He killed himself. The story line seems to indicate that his biggest problem was that his advice was not followed. So in this sad part of the narrative we can learn several critical things. Suicide is very inconsiderate of others who love us and causes one’s family to suffer immensely. But, beyond that, there is much to learn from this unique story as we will discover by the power of the living Word of God—life-giving lessons out of a life-taking story.

He hanged himself because his advice was not taken. He was so upset and disturbed that he deliberately went home, put things in order and hanged himself. He felt slighted. His judgment had always been appreciated and accepted but now he felt an intolerable insult cast on his reputation for wisdom. His judgment always used to hold sway at the counsel-board, but now another’s opinion and wisdom is thought wiser and better than his. His problem was his pride. His proud heart cannot bear the affront and the more he considered it, the more violent his resentments grew. At last he could not live to see another preferred before him. All men think he is a wise man, but he thinks he is the only wise man. The problem is that when he killed himself, he shows that he is not a wise man at all. So, after all, he confirmed to everyone what he himself would not, could not bear to think—that he is not wise. If we think too well of ourselves it can lead to trouble.

What do we need to do to separate our ideas, suggestions and pieces of advice from our egos? If we put our ego on the line when we put our advice on the line, we enter dangerous territory. You are wise? Good! But acknowledge that all wisdom is not yours. That belongs to God Who portions parts of it out to all His children. Learn to make your suggestion and then let the counselors or decision-makers decide what they feel is the best advice. If we always have to be right, and our advice always has to be taken, we will surely alienate the thinking of prudent people around us. Far better to say, this is my suggestion, my perspective. Think about it and decide what you feel is the best.

Ahithophel may have truly thought his advise was better than Hushai’s and that if Absalom followed Hushai’s advise, Absalom would loose against David. That meant that if David won, he himself would be in great danger. He would be a great criminal in David’s view because he had advised against David. Furthermore, he had advised Absalom to lie with David’s concubines. Was that not a rather personal and perhaps deliberate insult to king David who had been intimate with those women? Could or would David forgive him for giving that advice?

The name Ahithophel means brother of folly, ruin or foolishness. Nothing indicates so much folly as self-murder. This murder was not done in the spontaneous un-thinking moment of a foolish whim; it was very deliberate. He went to his city, to his house, and after taking that time, he still did it. He put his house in order, balanced his books and settled his estate, all demonstrating that he was sane, yet murdered himself which shows us that he did not have the sense to humble himself or even wait until he could see the result of Hushai’s advice. God through Jeremiah 9:23 said, “Let not the wise boast of their wisdom.” Psalms 7:15-16 say, “Whoever digs a hole and scoops it out falls into the pit they have made. The trouble they cause recoils on them; their violence comes down on their own heads.”

Ahithophel’s death might have been an advantage to David, because if Absalom had succeeded and Ahithophel had lived, Ahithophel could yet have been a problem to David. But that was not to be.

In II Sam 15:31 we see how David prayed when he heard that Ahithophel was a counselor to Absalom. “Lord, turn Ahithophel’s counsel into foolishness.” And now we see how beautifully, thoroughly, completely and judiciously God answered that prayer. Not only Ahithophel’s counsel, but his life also, was turned into foolishness. God answers prayer well. He is “able to do immeasurably more than all we ask or imagine” (Eph. 3:20).

We do not know if it was an honorable burial or not, but Ahithophel was buried in his father’s tomb. Hopefully the evil in the counsel he gave Absalom would be all the more clearly revealed as evil by the foolishness of Ahithophel’s last act. Though he deserved the burial of a donkey, he was buried as a man. If there ever was a demonstration of the wisdom of Solomon we could see it in this burial. Solomon wrote in Eccl. 8:10, “Then too, I saw the wicked buried—those who used to come and go from the holy place and receive praise in the city where they did this. This too is meaningless.”

3. A Banquet in the Presence of My Enemies. 24-29

Following Hushai’s advice Absalom got all the men of Israel with him and with himself, at the head of them, “crossed the Jordan” (v 24). Having driven his father out of the country, he now sought to drive him out of the world. He set up his base in Gilead. Verse 26 says, “The Israelites and Absalom camped in the land of Gilead.”

David had two older sisters, Zeruiah and Abigail, Zuruiah was the mother of Joab and Abigail was the mother of Amasa with her husband Jether an Ishmaleite. David had made Joab his general and Absalom now made Amasa his general. So the head of David’s army, Joab, and the head of Absalom’s army, Amasa, were cousins—sons of David’s sisters. Amasa was in the same relation to David that Joab was—they were both his nephews. These two cousins became the heads of two opposing armies.

“You prepare a table before me in the presence of my enemies” (Psalm 23:4). Enemies were near. Many of them all around. Yet God used three men to provide food for David and his army: Shobi, son of Nahash and evidently a younger brother in the royal family of the Ammonites in Rabbah, was kind to him. It is probable that he had frowned on the indignity his brother Hanun had done to David’s ambassadors, and possibly for that had received kindnesses from David, which he now returned. The Scripture says that we should do good to all men. Gal. 6:10 says, “Therefore as we have opportunity, let us do good to all people, especially to those who belong to the family of believers.” David did, and time and again we see that it benefited David when those kindnesses were repaid. Makir the son of Ammiel from Lo Dibar had earlier assisted Mephibosheth until David relieved him of that duty. Now Makir came to David with food supplies. Barzillai the Gideadite also contributed to the supplies. God used these three men to provide bedding, bowls, pottery, wheat, barley, flour, roasted grain, beans, lentils, honey, curds, sheep and cheese from cows milk.

David did not ask for or compel them and certainly did not plunder them. Of their own free will they brought to David this abundant supply of food stuffs. They were concerned for him in his present difficulties. Here is a lesson in generous and open-handed behavior. David was generous, now these men were generous. Some Christian preachers on television do not understand this dynamic. If we are generous and caring, God will provide for His work without our coercing others to support our ministries. Sometimes we see situations today in which strangers (like Shobi, Makir and Barzillai) or distant acquaintances compensate for kindnesses we are not given even by our relatives.

If we as leaders want to finish well, two lessons stand out here. One, we need to keep our ego and our advice separate. It may well be that our advice is the best—after all we think it is which is why we give it—but we free people around us to make their own decisions more easily when we release our advice. This is what I think; you think about it and do what you feel is wise. Two, kindnesses are not always repaid here on earth (but will surely be repaid in the next life). However, they are often repaid here on earth. Whether they are repaid here or not, kindness is a good policy and a fruit of the Spirit. Eccl. 11:1 says, “Ship your grain across the sea; after many days you may receive a return.” Be kind. Be generous.

AHITHOPHEL VERSES HUSHAI

luiz@vidalyon.com (Luiz Sifuentes) — Sun, 05 Mar 2023 03:55:59 GMT

II Samuel 16:15-17:14

15 Meanwhile, Absalom and all the men of Israel came to Jerusalem, and Ahithophel was with him. 16 Then Hushai the Arkite, David's confidant, went to Absalom and said to him, "Long live the king! Long live the king!" 17 Absalom said to Hushai, "So this is the love you show your friend? If he's your friend, why didn't you go with him?" 18 Hushai said to Absalom, "No, the one chosen by the Lord, by these people, and by all the men of Israel—his I will be, and I will remain with him. 19 Furthermore, whom should I serve? Should I not serve the son? Just as I served your father, so I will serve you." 20 Absalom said to Ahithophel, "Give us your advice. What should we do?" 21 Ahithophel answered, "Sleep with your father's concubines whom he left to take care of the palace. Then all Israel will hear that you have made yourself obnoxious to your father, and the hands of everyone with you will be more resolute." 22 So they pitched a tent for Absalom on the roof, and he slept with his father's concubines in the sight of all Israel. 23 Now in those days the advice Ahithophel gave was like that of one who inquires of God. That was how both David and Absalom regarded all of Ahithophel's advice. 17:1 Ahithophel said to Absalom, "I would choose twelve thousand men and set out tonight in pursuit of David. 2 I would attack him while he is weary and weak. I would strike him with terror, and then all the people with him will flee. I would strike down only the king 3 and bring all the people back to you. The death of the man you seek will mean the return of all; all the people will be unharmed." 4 This plan seemed good to Absalom and to all the elders of Israel. 5 But Absalom said, "Summon also Hushai the Arkite, so we can hear what he has to say as well." 6 When Hushai came to him, Absalom said, "Ahithophel has given this advice. Should we do what he says? If not, give us your opinion." 7 Hushai replied to Absalom, "The advice Ahithophel has given is not good this time. 8 You know your father and his men; they are fighters, and as fierce as a wild bear robbed of her cubs. Besides, your father is an experienced fighter; he will not spend the night with the troops. 9 Even now, he is hidden in a cave or some other place. If he should attack your troops first, whoever hears about it will say, 'There has been a slaughter among the troops who follow Absalom.' 10 Then even the bravest soldier, whose heart is like the heart of a lion, will melt with fear, for all Israel knows that your father is a fighter and that those with him are brave. 11 "So I advise you: Let all Israel, from Dan to Beersheba—as numerous as the sand on the seashore—be gathered to you, with you yourself leading them into battle. 12 Then we will attack him wherever he may be found, and we will fall on him as dew settles on the ground. Neither he nor any of his men will be left alive.13 If he withdraws into a city, then all Israel will bring ropes to that city, and we will drag it down to the valley until not so much as a pebble is left." 14 Absalom and all the men of Israel said, "The advice of Hushai the Arkite is better than that of Ahithophel." For the Lord had determined to frustrate the good advice of Ahithophel in order to bring disaster on Absalom.

Whose advice should the man of God follow? Of course we follow the leading of the Holy Spirit to the best of our ability as God gives us discernment to understand what the Holy Spirit is saying. But in church and ministry-related matters, church leaders must make dozens of important decisions every year. What criteria can the Christian leader use to make decisions? Absalom is certainly no example to follow, but David is. How did David make decisions?

1. Hushai Meets with Absalom 15-19

Apparently, as soon as Absalom became aware that David had fled Jerusalem, he entered the city. Verse 15 says, "Meanwhile, Absalom and all the men of Israel came to Jerusalem, and Ahithophel was with him." With the city gates open, no opposition and with his own ego-driven excitement, Absalom may have felt that things were really going his way and that seizing power over all Israel was going to be easier than he thought. Furthermore, it appeared that the two best-known political advisers were at his disposal since Absalom brought Ahithophel with him from Hebron and Hushai—sent by David—joined him soon. Verse 16 says, "Then Hushai the Arkite, David's confidant, went to Absalom and said to him, 'Long live the king! Long live the king!'" It looked good! It sounded good! Absalom was a smart man, but not smart enough to not be ruined by his own pride.

As soon as Hushai complimented Absalom on his accession to the throne, Absalom showed surprise that Hushai, who was known to be a close confidant, friend and adviser to David, should appear to be making himself available to Absalom. So quite understandably Absalom asked him, "So this is the love you show your friend? If he's your friend, why didn't you go with him" (v 17)? Possibly Absalom's own pride encouraged him to believe Hushai's response—"Long live the king! Long live the king!"

Obadiah 1:3 says, "The pride of your heart has deceived you, you who live in the clefts of the rocks and make your home on the heights, you who say to yourself, 'Who can bring me down to the ground?'" And even more applicable to this situation, Jeremiah 17:9 says, "The heart is deceitful above all things and beyond cure. Who can understand it?" Pride blinded Absalom and his sense of entitlement led him to believe that he deserved to have the loyal counsel of these two learned and experienced statesmen with him—though one of them was ambitious (Ahithophel) and the other was David's spy (Hushai). If Ahithophel, and now Hushai, were in his camp, he thought all Israel would surely follow. Verses 18-19 say, "No, the one chosen by the Lord, by these people, and by all the men of Israel—his I will be, and I will remain with him. Furthermore, whom should I serve? Should I not serve the son? Just as I served your father, so I will serve you."

It was true, Hushai had loved and served Absalom's father; but he had had his day; it was over and now why should he not love his successor, the rising star, as well? Hushai pretended to give reasons for a new loyalty to Absalom, a so-called loyalty he internally actually rejected and abhorred. Hushai was loyal to David but served David better in these circumstances as a mole—a very secret spy.

2. The Advice of Ahithophel 20-4

Ahithophel counseled him to do wickedly and in doing so led him as far astray as the later counsel of Hushai who intended to lead him astray. If someone advises men to sin, that person is certainly not giving them good advice. Yet in those days the counsel of Ahithophel was so respected that it was like the oracle—Word—of God. Verses 20&23 say, "Absalom said to Ahithophel, 'Give us your advice. What should we do? . . .' Now in those days the advice Ahithophel gave was like that of one who inquires of God. That was how both David and Absalom regarded all of Ahithophel's advice."

Everyone in Israel and both David and Absalom respected Ahithophel's sentiments too much if they regarded inquiring of him as inquires of God. It was God, not Ahithophel who guided David when the Philistines twice attacked Israel when David first became king—"yes . . . attack the Philistines . . . no . . . go around behind them"—and subsequently again and again David enquired of the Lord. When did David change his view and lift the advice of Ahithophel to this high level? Was it gradual? Was it sudden? Did anyone advise David to invite Bathsheba to his bedroom? Nathan was not invited, but David accepted Nathan's advice.

Many excel in worldly wisdom who are completely destitute of heavenly grace; the highest statesmen are not often the most noble saints. Ahithophel wise? If so, why did he turn away from a man after God's own heart only to take up the cause of a young, arrogant, inexperienced, murderer of his brother and usurper of his father's throne? Ahithophel, was that wise? Did the Lord tell you to do that? No, Ahithophel, your policy is not always wise and it will be refuted by another.

Ahithophel advised Absalom to do a very wicked thing. Verses 21-22 say, "Ahithophel answered, 'Sleep with your father's concubines whom he left to take care of the palace. Then all Israel will hear that you have made yourself obnoxious to your father, and the hands of everyone with you will be more resolute.' So they pitched a tent for Absalom on the roof, and he slept with his father's concubines in the sight of all Israel." God's law had made that a capital crime as seen in Lev, 20:11, "If a man has sexual relations with his father's wife, he has dishonored his father. Both the man and the woman are to be put to death; their blood will be on their own heads." Paul said in I Cor. 5:1 that this sin was not even practiced by the Gentiles, "It is actually reported that there is sexual immorality among you, and of a kind that even pagans do not tolerate: A man is sleeping with his father's wife." Reuben lost his birthright over this sin, but Ahithophel advised Absalom to do it as a public thing, because it would give assurance to all Israel. Assurance of what? That he was resolved to possess everything of his father's, including his concubines? To never make peace with his father? This is not the wisdom of one who enquires of God, but of the devil.

And what does Absalom think of Ahithophel's advice? He liked it and even went beyond his counselor. It was consistent with Absalom's wicked and animal-like mind. He did it not only so that all Israel would hear of it but so that all Israel would see it. And so was fulfilled what Nathan had said to David regarding God's punishment for his sin with Bathsheba. II Sam. 12:11-12 say, "This is what the Lord says: 'Out of your own household I am going to bring calamity on you. Before your very eyes I will take your wives and give them to one who is close to you, and he will sleep with your wives in broad daylight. You did it in secret, but I will do this thing in broad daylight before all Israel.'" A tent was erected for this purpose and the deed was done.

Ahithophel was the father of Eliam as seen in II Sam 23:34 which lists David's mighty men, saying, ". . . Eliam son of Ahithophel the Gilonite," and Eliam was the father of Bathsheba the wife of Uriah according to II Sam. 11:3, "and David sent someone to find out about her. The man said, 'She is Bathsheba, the daughter of Eliam and the wife of Uriah the Hittite.'" Bathsheba was Ahithophel's granddaughter. It is, therefore, possible that Ahithophel wanted to get revenge against David for violating his granddaughter, Bathsheba. Or that Ahithophel was jealous of his granddaughter's elevated position as the seemingly favorite wife of the king, or at least, the mother of Solomon who would become king, not Absalom. The intrigues of the king's court may seem mysterious to us outsiders, but surely this complex mess clearly demonstrates the confusion to which sin can lead.

Absalom is now in Jerusalem and the royal palace is his. David reigned seven years in Hebron and did not hurry to get to Jerusalem until it was God's time and even then was not eager destroy the house of his predecessor, but treated them kindly. Absalom, however, is crowned king in Hebron and hurried immediately to Jerusalem wanting to not only take the throne, but also take the life of his father who had sat on it. David and all who remained loyal to him must be cut off. No one seemed to ask, "Wait, what evil has David done that he must lose his crown and his head?" No one seemed to suggest that banishment would be enough. Not many years had passed since Absalom murdered Amnon and fled to Geshur where David allowed him to remain in exile without bothering him. Absalom deserved death, yet his father grieved for him; David did not deserve to die, yet his son wanted his blood. No debate took place concerning whether or not David should die. They only discussed how he should die.

Ahithophel advised immediate pursuit that very night, that the king only be killed and his forces dispersed. Then, Ahithophel reasoned, the people that were now for Absalom would align themselves more firmly with Absalom with no long war as there had been between the house Saul and the house of David. This is what we see in verses 1-4, "'I would choose twelve thousand men and set out tonight in pursuit of David. I would attack him while he is weary and weak. I would strike him with terror, and then all the people with him will flee. I would strike down only the king and bring all the people back to you. The death of the man you seek will mean the return of all; all the people will be unharmed." This counsel was similar to the advice of Caiaphas who also suggested that only one die; not all. John 11:50 says, "You do not realize that it is better for you that one man die for the people than that the whole nation perish." This would also be similar to the tenants in Jesus parable, "But when the tenants saw the son, they said to each other, 'This is the heir. Come, let's kill him and take his inheritance.'" Kill Jesus and you have the kingdom, thought Caiaphas; kill David and you have the kingdom thought Ahithophel. In both instances the human plan failed. David was not killed though Jesus was. David's and Jesus' kingdoms both, however, lived on to the glory of God. Man's plan failed. Ahithophel and Caiaphas both bear the shame of giving wrong counsel. Their counsel was not like one of those who inquiries of God.

Ahithophel was right in this respect, if the army had pursued David and his men immediately, it could have been, in the natural, very bad for David; it could've been fatal. No wonder, that "This plan seemed good to Absalom and to all the elders of Israel." How was this plan subverted? What did God use to destroy the counsel of Ahithophel as David had prayed, probably that same day on his way up the mountain fleeing from Absalom? Yes. Hushai was used as we will now see.

3. The Advice of Hushai 5-14

Hushai wanted to give David and his followers time to escape uninjured and organize themselves, so he advised that they not hurry in pursuing David, but rather take time to bring together all their forces against him and overpower him with numbers. He also proposed that Absalom show himself strong by leading the larger army himself. Hushai was using Absalom's ego against him.

Absalom gave Hushai an invitation to advise him. Verse 5-6 say, "Absalom said, 'Summon also Hushai the Arkite, so we can hear what he has to say as well.' When Hushai came to him, Absalom said, 'Ahithophel has given this advice. Should we do what he says? If not, give us your opinion.'" The elders had approved of Ahithophel's counsel, yet God overruled Absalom's heart not to proceed until he had consulted Hushai. Given the opportunity to speak, Hushai modesty, and with careful deference to Ahithophel's good reputation, argued against Ahithophel's counsel, and began to demonstrate the danger of following his advice this time. Note his tactfulness shown in verses 7-10: "The advice Ahithophel has given is not good this time. You know your father and his men; they are fighters, and as fierce as a wild bear robbed of her cubs. Besides, your father is an experienced fighter; he will not spend the night with the troops. Even now, he is hidden in a cave or some other place. If he should attack your troops first, whoever hears about it will say, 'There has been a slaughter among the troops who follow Absalom.' Then even the bravest soldier, whose heart is like the heart of a lion, will melt with fear, for all Israel knows that your father is a fighter and that those with him are brave."

He acknowledged that Ahithophel's advice us usually the best and most reliable, but he begged to differ from that wise counselor. Remembering the first battle between Israel and Ai, "So about three thousand went up; but they were routed by the men of Ai" (Josh 7:4). Hushai recommended a larger army later. Hushai said David's army was formidable whereas Ahithophel had represented them as being despicable. They are fighters, Hushai said, and with particular anger against Absalom, they would fight hard. Ahithophel had worn a gown as a counselor, but not the sword of a soldier. Your father is a man of war, a mighty man, not having fled Jerusalem from cowardice, but from military tactics and strategy. His soldiers were valiant men. They could hide, set a trap, ambush and then destroy. The story would soon be told that Absalom's men had been slaughtered by David's.

Then after explaining the weakness of Ahithophel's advice, Hushai proposes his own. He counseled something he knew would appeal to Absalom's proud vanity and thirst for glory. Let all Israel be gathered to you, Absalom. You, great and mighty Absalom, you lead them. Also, don't just seek to kill the king, but get your own personal revenge on all those who followed him. Verses 11-13 say, "So I advise you: Let all Israel, from Dan to Beersheba—as numerous as the sand on the seashore—be gathered to you, with you yourself leading them into battle. Then we will attack him wherever he may be found, and we will fall on him as dew settles on the ground. Neither he nor any of his men will be left alive. If he withdraws into a city, then all Israel will bring ropes to that city, and we will drag it down to the valley until not so much as a pebble is left."

Hushai's presentation was so successful that not only Absalom agreed to it, but so did the whole group. They all agreed that the counsel of Hushai was better than the counsel of Ahithophel. We learn from this that one man with tact, wisdom, verbal skills and patience can turn the tide of a conversation and change the situation. If Hushai were not there, Ahithophel's ideas would have prevailed. Ahithophel's advice was better, but Hushai's clever appeal to Absalom's ego and pride probably was the most important factor in the reversal of Absalom's decision. No one knew that Hushai was a mole speaking for David. What tricks are often played in courts and councils. We also can see how God can work through a man to change a decision.

Though from a human standpoint we can explain the proposals, their advantages and disadvantages, the pros and cons and the motives of the men who made the decision, we cannot, must not, overlook the importance of what is recorded in verse 14, "Absalom and all the men of Israel said, 'The advice of Hushai the Arkite is better than that of Ahithophel.' For the Lord had determined to frustrate the good advice of Ahithophel in order to bring disaster on Absalom." Later the one who replaced David wrote in Proverbs 21:1 "In the Lord's hand the king's heart is a stream of water that he channels toward all who please him." Our belief in the sovereign hand of God in human affairs does not mean we do nothing and watch God do everything. We do what we can do just as David did in slinging the stone toward Goliath's head to the best of his ability and as Hushai did when he logically and patiently reasoned with a group who had actually already made up their minds that Ahithophel's advice was good.

Good leaders give place for others under them to develop their leadership abilities. David did this by his ability to delegate this assignment to Hushai. The fate of the nation was in the hands of Ahithophel and Hushai under the watchful eye of hateful Absalom. David was not even there. Yet David knew how to pray and he had delegated a very responsible task to a trustworthy friend. David did well to do this and Hushai did well to follow his instructions. Ahithophel and Absalom do not fare so well—they both hang themselves—one intentionally and one by accident as we will see in the following lessons. David made decisions by inquiring of the Lord and obeying Him when He answered. Ah! Yes! And Amen!

AS DAVID FLED, ONE TEST FAILED ANOTHER PASSED

luiz@vidalyon.com (Luiz Sifuentes) — Sun, 05 Mar 2023 03:53:03 GMT

II Samuel 16:1-14

16 When David had gone a short distance beyond the summit, there was Ziba, the steward of Mephibosheth, waiting to meet him. He had a string of donkeys saddled and loaded with two hundred loaves of bread, a hundred cakes of raisins, a hundred cakes of figs and a skin of wine. 2 The king asked Ziba, “Why have you brought these?” Ziba answered, “The donkeys are for the king’s household to ride on, the bread and fruit are for the men to eat, and the wine is to refresh those who become exhausted in the wilderness.” 3 The king then asked, “Where is your master’s grandson?” Ziba said to him, “He is staying in Jerusalem, because he thinks, ‘Today the Israelites will restore to me my grandfather’s kingdom.’” 4 Then the king said to Ziba, “All that belonged to Mephibosheth is now yours.” “I humbly bow,” Ziba said. “May I find favor in your eyes, my lord the king.” 5 As King David approached Bahurim, a man from the same clan as Saul’s family came out from there. His name was Shimei son of Gera, and he cursed as he came out. 6 He pelted David and all the king’s officials with stones, though all the troops and the special guard were on David’s right and left. 7 As he cursed, Shimei said, “Get out, get out, you murderer, you scoundrel! 8 The Lord has repaid you for all the blood you shed in the household of Saul, in whose place you have reigned.The Lord has given the kingdom into the hands of your son Absalom. You have come to ruin because you are a murderer!” 9 Then Abishai son of Zeruiah said to the king, “Why should this dead dog curse my lord the king? Let me go over and cut off his head.” 10 But the king said, “What does this have to do with you, you sons of Zeruiah? If he is cursing because the Lord said to him, ‘Curse David,’ who can ask, ‘Why do you do this?’” 11 David then said to Abishai and all his officials, “My son, my own flesh and blood, is trying to kill me. How much more, then, this Benjamite! Leave him alone; let him curse, for the Lord has told him to. 12 It may be that the Lord will look upon my misery and restore to me his covenant blessing instead of his curse today.” 13 So David and his men continued along the road while Shimei was going along the hillside opposite him, cursing as he went and throwing stones at him and showering him with dirt. 14 The king and all the people with him arrived at their destination exhausted. And there he refreshed himself.

Ziba grossly and unfairly misrepresented Mephibosheth to David, but Ziba was only one voice. Where was the second witness? David needed to hear the “other side” before making a judgment. Shimei also grossly and unfairly misrepresented David in his accusations. With self-control and meekness David did not fight back or allow others to avenge him. Both of these evil men—Ziba and Shimei—provide men and women of today examples of how to deal with problems spiritual leaders encounter.

Paul wrote in II Corinthians 6: 7-10 about “weapons of righteousness.” Here are the verses: “in truthful speech and in the power of God; with weapons of righteousness in the right hand and in the left; through glory and dishonor, bad report and good report; genuine, yet regarded as impostors; known, yet regarded as unknown; dying, and yet we live on; beaten, and yet not killed; sorrowful, yet always rejoicing; poor, yet making many rich; having nothing, and yet possessing everything." Pastors and Christian servants of God face career hazards like any other professional. But our “weapons” are very different. Meekness is not weakness; it is power under control. David modeled it for us as we will see.

1. Ziba, the traitor 1-4

We learned earlier of David’s kindness to Mephibosheth the son of Jonathan and how he generously entrusted his servant Ziba with the management of his estate while he thoughtfully entertained him at his own table. We would think this was all settled well, but Ziba had an ambition: he wanted to be the master; not the manager. With Absalom assuming the kingship and David on the run, Ziba made a daring move and to put himself in a good light brought a helpful gift to David in his time of need. Little wonder that David received this gift and had a favorable view of Ziba as a result. He could easily have thought that God was reaching down to him to rescue him as Psalm 18:15 says, “He reached down from on high and took hold of me; he drew me out of deep waters.” Ziba had enough experience in life and politics to know the power of a gift. Proverbs 17:8 says, “A bribe is seen as a charm by the one who gives it; they think success will come at every turn.”

David wrongly concluded from Ziba’s words and gifts that he was a wise and generous man. Christian leaders today can learn several important things from this misunderstanding. One, that Scripture says to receive things at the mouth of two, not just one, witness. Deut. 19:15 says, “One witness is not enough to convict anyone accused of any crime or offense they may have committed. A matter must be established by the testimony of two or three witnesses.” In this case, David made his decision regarding the guilt and judgment on Mephibosheth too early, without all the information he needed in order to make a righteous judgment. Two, Leaders need to hear the “other side” before they make a judgment. In not too long a time David returned to Jerusalem and was welcomed there by Mephibosheth. When David heard Mephibosheth’s rendition of the story, the property is divided between Ziba and Mephibosheth. Thankfully Mephibosheth did have his opportunity to present his case. That lesson will come later in this series. Three, we who interpret and teach the Scripture should read the whole story before we preach or teach something using only an unrepresentative section on which to base what we teach. Bible interpretation is an important matter. The Bible interprets the Bible and until we have considered all the applicable parts of Scripture, we don’t have the whole picture—we could teach an error. When we look at the other references to the life and behavior of Ziba, we reach a totally different conclusion about him than if we read only this part.

Ziba appears generous. Shall we use gifts to put ourselves in the favor of the rich? If we truly believe in the resurrection of the just and the fair reward God’s children will receive in the next life, should we not rather be kind to the poor who are not able to repay us? Luke 14:14 says, “and you will be blessed. Although they cannot repay you, you will be repaid at the resurrection of the righteous.” Ziba’s gift was practical and beneficial. Verse 2b says, “The donkeys are for the king’s household to ride on, the bread and fruit are for the men to eat, and the wine is to refresh those who become exhausted in the wilderness.” The wine, for example, was not for the king, but for those who became exhausted.” Proverbs 31:6 says, “Let beer be for those who are perishing, wine for those who are in anguish!” The land is blessed when weakened leaders use it to regain strength as David’s men did, not for drunkenness as Absalom and his friends did. Eccl. 10:17 says, “Blessed is the land whose king is of noble birth and whose princes eat at a proper time—for strength and not for drunkenness.”

We may never know all of Ziba’s motives, but we do know that God used this provision for a good purpose. God is able to make good use of bad people; he sent meat to Elijah through ravens. Whatever Ziba intended in this present, God’s providence sent it to David for his support very graciously.

In response to an understandable question from David, Ziba made himself look even better at the expense of Mephibosheth whom he makes look very bad. Verse 3 says, “The king then asked, ‘Where is your master’s grandson?’ Ziba said to him, ‘He is staying in Jerusalem, because he thinks, “Today the Israelites will restore to me my grandfather’s kingdom.’”” This gross misrepresentation and false accusation may serve to represent the many instances when godly leaders today have received a negative and false report. What immense damages masters experience from the lying tongues of their servants! Or shepherds from their sheep!

David knew Mephibosheth and should never have received this misrepresentation from the ambitious Ziba. David was too quick to seize these lands from Mephibosheth and give them to Ziba. Verse 4 says, “Then the king said to Ziba, ‘All that belonged to Mephibosheth is now yours.’” David soon regretted his hasty judgment and was able to partially right his wrong when he met Mephibosheth. But many are the times when our wrongs cannot be so easily righted. May the Lord help us today to learn from this experience of David’s so that the Mephibosheths in our churches are not destroyed by the Zibas who are also there. Ziba may have laughed all the way back down the mountain and back to the estate. We don’t know.

Before we leave this conversation, however, let us also notice that Ziba was eager to inform David of his humility: “‘I humbly bow,’ Ziba said. ‘May I find favor in your eyes, my lord the king.’” Actions speak louder than words. Ziba says something nice about himself—that he was humble—but his actions spoke otherwise. Jesus said we would know people by their “fruits,” not by their “words.” Ziba’s words effected David. Ziba said, “May I find favor in your eyes, my lord the king,” But isn’t it infinitely more important to have favor in God’s eyes? We can fool people, but we cannot fool God. People may fool us but they cannot fool God. People in leadership with authority to make judgments about others should guard themselves from flatterers. God created us with two ears so that we may hear both sides.

2. Shimei’s Groundless and Unkind Attack 5-8

David was more successful in bearing Shimei’s curses than he was in discerning Ziba’s flatteries. By Ziba he was brought to pronounce a wrong judgment on Mephibosheth and by Shimei he was able to pass a right judgment on himself. Smiles are dangerous; they may make us feel good, but frowns drive us to our knees in prayer and benefit us much more ultimately.

As David approached Bahurim, which was in Benjamin where, apparently, Shimei lived, he was greeted by a bitter relative of Saul’s. When Saul’s house fell, so did Shimei’s hopes for advancement. Shimei was totally unfair and out of order; his malice and hatred made David’s distress all the more difficult. Shimei thought David had caused the ruin of Saul’s family, not realizing that Saul himself had destroyed his own family. Shimei, influenced by bitterness and enmity, seized the occasion to curse David and throw rocks at him. He displayed a creative ability to coin the words and hopes necessary to curse. Verses 5-6 say, “As King David approached Bahurim, a man from the same clan as Saul’s family came out from there. His name was Shimei son of Gera, and he cursed as he came out. He pelted David and all the king’s officials with stones, though all the troops and the special guard were on David’s right and left.”

Several times in my own life and experience in Christian ministry I too have been amazed at the effect and impact harsh words from a fellow believer can have. My mother taught me, “Sticks and stones may break my bones, but words can never hurt me.” I know she intended to comfort me, but now, even as an adult, I have come to believe that, indeed, words can hurt us. Only as the Holy Spirit provides us with an invisible armor are we enabled to not be bitter or angry and retaliate in kind. The man or woman of God must be able to bear up under such treatment and lay it all at the feet of Jesus without taking revenge.

Shimei actually took a great chance because, if David had been inclined to resent this affront, he could have lost his life. When someone is perceived to have been abandoned by God, evil persons take it upon themselves to persecute that person. It is like kicking a man when he is down. Ps 69:26 speaks of this. It says, “For they persecute those you wound and talk about the pain of those you hurt.” Evil men seek to add to the affliction of the wounded. Why not rather comfort them? Anyway, Ps. 71:11 gives us some insight into this matter: “They say, ‘God has forsaken him; pursue him and seize him, for no one will rescue him.’” Others may make their own decisions as to whether they will encourage or attack the person—even a man or woman of God—who is going through a trial. They make their decision, but we can make our own. We can decide not to fight back.

Shimei did more, however than cast words at David, he also cast stones. His king was not a dog, but Shimei treated him like one—a bad one. David was not a criminal, but Shimei treated him like one. He also cast dust or dirt; verse 13 says, “So David and his men continued along the road while Shimei was going along the hillside opposite him, cursing as he went and throwing stones at him and showering him with dirt.” The dirt would be less painful, but nevertheless could be harmful to the eyes and certainly to the spirit of a man. However, those that fight against God cannot hurt Him. And those that fight against God’s servants only give them an opportunity to use their weapons of righteousness such as patience, non-retaliation, submission and quietness of spirit.

Don’t you suppose David became a better man through this, and don’t you think the people who were in his group observed his behavior, admired it and sought to duplicate it in their own lives for the rest of their lives? In this narrative, what we can learn from David’s behavior is of great worth and benefit to us personally while what we see in Shimei only makes him look foolish and mean. The same will be true when you are treated as David was. Those around you may soon forget who made the attack or what they said or what kinds of stones they threw, but they will not soon forget the fine example you set and how it impacted them.

What exactly did Shimei say? Ex 22:28 says, “Do not blaspheme God or curse the ruler of your people.” David was a man of honor and conscience, and a good reputation for everything just and good. What harm could this foul mouth say against him? Who had been more kind to the house of Saul? Who spared Saul’s life twice? Who wrote the “Lament of the Bow” in which its writer praised the greatness of Saul and Jonathan? Who searched for and blessed Mephibosheth, Saul’s grandson? How foolish was Shemei! How untrue and unjust his accusations! No man was more innocent of the blood of the house of Saul than David. So what do we learn from this?

Someone, even you, may be totally innocent, even the opposite of the charges foolishly and falsely made, and yet be subjected to accusations. Jesus said that the disciple is not greater than the Master. They brought false charges against Him too. It is good for us that men are not our judges. Verses 7-8 say, “As he cursed, Shimei said, ‘Get out, get out, you murderer, you scoundrel! The Lord has repaid you for all the blood you shed in the household of Saul, in whose place you have reigned. The Lord has given the kingdom into the hands of your son Absalom. You have come to ruin because you are a murderer!’”

David did not shed the blood of any of Saul’s house. Except for Uriah, the blood that David spilled was done in service to a just God who, in mercy to unborn heathen generations of people who would have heaped horrible eternal judgment upon themselves had they been born into those godless environments. David completed what Joshua and Saul left incomplete. Yes, blood was shed, but it was a mercy. If those people had lived, there would have been many more people in hell today. Look at the whole picture. David was a tool, or shall we say he was a weapon, in God’s hand? He was used of God to serve a righteous and just cause.

And speaking of Absalom, Shemei, do you think Absalom will serve with greater righteousness? Will he who murdered his own brother, Amnon, while he sat at the dinner table as Absalom’s guest, treat others any better who try to interfere with his goals? Shemei, think again—if you ever did think.

3. David’s Composure, Humility and Patience 9-14

This is the part of the story from which Christian leaders can learn the most. When we see how patient and submissive David was under this abuse it can give us the courage, humility to follow his example. Abishai, David’s cousin, the son of his older sister, Zeruiah, was particularly eager to enforce David’s honor with the sword. Verses 9 says, “Then Abishai son of Zeruiah said to the king, ‘Why should this dead dog curse my lord the king? Let me go over and cut off his head.’”

If David would just give him permission, his cousin would put a stop to those lying cursing lips by taking off the head of which those lips were a part. David quickly put a stop to that suggestion. “But the king said, ‘What does this have to do with you, you sons of Zeruiah? If he is cursing because the Lord said to him, “Curse David,” who can ask, ‘Why do you do this?’”

Years later in another period of Israel’s history Christ rebuked the disciples as recorded in Luke 9 55-56, “When the disciples James and John saw this, they asked, ‘Lord, do you want us to call fire down from heaven to destroy them?’ But Jesus turned and rebuked them.” The sword can defend honor on the battlefield, but if one is fighting with weapons of righteousness, a soft answer is a better weapon than a sword. Proverbs 15:1 says, “A gentle answer turns away wrath, but a harsh word stirs up anger.”

A humble spirit can turn a malicious accusation into a beneficial reproof. He saw the hand of God in it and said, “If he is cursing because the Lord said to him, “Curse David,” who can ask, ‘Why do you do this?’” Then, as if to remove any possibility that Abishai might not have heard David clearly, David added this explanation: “My son, my own flesh and blood, is trying to kill me. How much more, then, this Benjamite! Leave him alone; let him curse, for the Lord has told him to. It may be that the Lord will look upon my misery and restore to me his covenant blessing instead of his curse today” (vs 11-12).

It was Shimei’s sin and David’s affliction. There were other aspects to the drama, but the thing we can learn from David is that he was quiet in his spirit and untroubled with any thought of defense or revenge. It, what Shimei was saying and doing, was from, God. God allowed it and he would submit to it. The same thing happened to Jesus; it was man’s sin but God used it. Acts 2:23 says, “This man was handed over to you (the apostles were addressing the Jewish leaders) by God’s deliberate plan and foreknowledge; and you, with the help of wicked men, put him to death by nailing him to the cross.” And Acts 4:27-28 say, “Herod and Pontius Pilate met together with the Gentiles and the people of Israel in this city to conspire against your holy servant Jesus, whom you (the apostles were now addressing this in prayer to God) anointed. They did what your power and will had decided beforehand should happen.”

God’s sovereign and providential will was at work in the affairs of men and David saw that and said God did it. This is a profound theological insight and one from which men and women of God today can learn and benefit. God is at wok in human affairs. God is doing it. God does things. Circumstances may look like it is man that is doing things, but God is doing it. When we understand this, we can see how God is using what people do to develop us to be what He wants us to be. David looked above the instrument of his trouble to the supreme director of the event. Job did the same thing when he heard what the plunderers had done, but said, as recorded in Job 2:21,“the Lord has taken away; may the name of the Lord be praised.” There can be nothing more effective to calm our spirits and quiet our souls under our afflictions than to have an eye to the hand of God in it. The scourge of Shimei’s tongue was God’s rod.

“My son, my own flesh and blood, is trying to kill me. How much more, then, this Benjamite! Leave him alone; let him curse, for the Lord has told him to.” Tribulation works patience in those who are willing to submit to God’s refining process. David’s enemies, his former friends even his son were all against him. David comforted himself by thinking that God would somehow bring good out of this and said in verse 12, “It may be that the Lord will look upon my misery and restore to me his covenant blessing instead of his curse today.” The more we bear, the better we are able to bear even more.

At last they arrived at their journey’s end for that day. Verse 14 says, “The king and all the people with him arrived at their destination exhausted. And there he refreshed himself.”

The living Word of God was written centuries ago. The events recorded in II Samuel happened about 3,500 year ago. Yet the principles we can learn from these ancient narratives speak with precision and as accurately to the issues of Christian ministry, Church Life and Leadership Development today as the most recent issue of Christian Life, Christianity Today monthly magazines or the latest blog on the Internet. Hopefully, we will be able to understand and apply these two valuable lessons from David’s experiences with Ziba and Shimei—hear the other side and don’t fight back.

A JUDICIOUS RETREAT AND PRUDENT PLANNING

luiz@vidalyon.com (Luiz Sifuentes) — Sun, 05 Mar 2023 03:48:01 GMT

II Samuel 15:16-37

16 The king set out, with his entire household following him; but he left ten concubines to take care of the palace. 17 So the king set out, with all the people following him, and they halted at the edge of the city. 18 All his men marched past him, along with all the Kerethites and Pelethites; and all the six hundred Gittites who had accompanied him from Gath marched before the king. 19 The king said to Ittai the Gittite, “Why should you come along with us? Go back and stay with King Absalom. You are a foreigner, an exile from your homeland.20 You came only yesterday. And today shall I make you wander about with us, when I do not know where I am going? Go back, and take your people with you. May the Lord show you kindness and faithfulness.” 21 But Ittai replied to the king, “As surely as the Lord lives, and as my lord the king lives, wherever my lord the king may be, whether it means life or death, there will your servant be.” 22 David said to Ittai, “Go ahead, march on.” So Ittai the Gittite marched on with all his men and the families that were with him. 23 The whole countryside wept aloud as all the people passed by. The king also crossed the Kidron Valley, and all the people moved on toward the wilderness. 24 Zadok was there, too, and all the Levites who were with him were carrying the ark of the covenant of God. They set down the ark of God, and Abiathar offered sacrifices until all the people had finished leaving the city. 25 Then the king said to Zadok, “Take the ark of God back into the city. If I find favor in the Lord’s eyes, he will bring me back and let me see it and his dwelling place again. 26 But if he says, ‘I am not pleased with you,’ then I am ready; let him do to me whatever seems good to him.” 27 The king also said to Zadok the priest, “Do you understand? Go back to the city with my blessing. Take your son Ahimaaz with you, and also Abiathar’s son Jonathan. You and Abiathar return with your two sons. 28 I will wait at the fords in the wilderness until word comes from you to inform me.” 29 So Zadok and Abiathar took the ark of God back to Jerusalem and stayed there. 30 But David continued up the Mount of Olives, weeping as he went; his head was covered and he was barefoot. All the people with him covered their heads too and were weeping as they went up. 31 Now David had been told, “Ahithophel is among the conspirators with Absalom.” So David prayed, “Lord, turn Ahithophel’s counsel into foolishness.” 32 When David arrived at the summit, where people used to worship God, Hushai the Arkite was there to meet him, his robe torn and dust on his head. 33 David said to him, “If you go with me, you will be a burden to me. 34 But if you return to the city and say to Absalom, ‘Your Majesty, I will be your servant; I was your father’s servant in the past, but now I will be your servant,’ then you can help me by frustrating Ahithophel’s advice. 35 Won’t the priests Zadok and Abiathar be there with you? Tell them anything you hear in the king’s palace. 36 Their two sons, Ahimaaz son of Zadok and Jonathan son of Abiathar, are there with them. Send them to me with anything you hear. 37 So Hushai, David’s confidant, arrived at Jerusalem as Absalom was entering the city.

In this part of David’s history Christian leaders will find three different themes that will help them administrate the affairs of the Kingdom of God in their churches more effectively. How David managed his personnel with tact, wisdom and concern for them is one. Another theme is the connection between prayer and action. We pray and we act. The third theme is of submission. David sent the ark back to Jerusalem with a submissive spirit saying if God restores me to Jerusalem that would be wonderful, but if not, God is God, let Him do what He knows is best.

1. In Departure David’s Wise Decisions 16-22

David took his wives and family that he might protect them and left ten women—concubines—to care for the house thinking they would be safe, but they were not. “The king set out, with his entire household following him; but he left ten concubines to take care of the palace” (v 16). Absalom misused them sexually to display his authority over David’s household—and Scripture was again fulfilled.

We do not know how many of the people of Jerusalem also went, but to give them an opportunity to catch up with his group they stopped briefly some distance from the city. “So the king set out, with all the people following him, and they halted at the edge of the city” (v 17). All his men marched past him, along with all the Kerethites and Pelethites; and all the six hundred Gittites who had accompanied him from Gath marched before the king. David compelled no one to go with him; he allowed those who wanted to to go unless he had a real reason for them to stay in Jerusalem. Whoever wanted to identify with Absalom was welcome to do that; they would soon enough tire of him. So also Jesus Christ welcomes volunteers and forces no one.

“David took his body guard with him, the Chrerethites and Pelethites under the command of Benaiah.” He also took the 600 Gittites who had probably served him since David’s days in Gath, those under the command of Ittai. Evidently these were by birth Philistines of Gath who not only loved David but also loved David’s God. “So the king set out, with all the people following him, and they halted at the edge of the city. All his men marched past him, along with all the Kerethites and Pelethites; and all the six hundred Gittites who had accompanied him from Gath marched before the king (vs 17-18).

Notice in particular the conversation between David and Ittai the Gittite. David, out of deference to him, told him he did not need to go with him. Verses 19-20 say, “The king said to Ittai the Gittite, ‘Why should you come along with us? Go back and stay with King Absalom. You are a foreigner, an exile from your homeland. You came only yesterday. And today shall I make you wander about with us, when I do not know where I am going? Go back, and take your people with you. May the Lord show you kindness and faithfulness.’” This was noble on David’s part since Ittai and his men could be of real use to David. He gave him the opportunity to choose the easier path, serve Absalom in the city instead of trudging through the wilderness and possible battlefield. If Ittai were to seek his own interests here was a face-saving chance to return to Jerusalem. If he were to choose to travel through perils and dangers with David, he could, but David would not urge that.

I see a similarity between David and Naomi, David’s great grandmother who said to David’s grandmother, Ruth, “Go back” once and “Return home” twice. (Ruth 1: 8,11-12) I see also a parallel between the responses of Ruth and Ittai. Ruth insisted, because it was a spiritual decision—a decision to serve God rather than the gods of Moab in her expressed desire to continue with Naomi. She said, “Don’t urge me to leave you or to turn back from you. Where you go I will go, and where you stay I will stay. Your people will be my people and your God my God. Where you die I will die, and there I will be buried. May the Lord deal with me, be it ever so severely, if even death separates you and me.” Is that not similar to what Ittai said in verse 21? “As surely as the Lord lives, and as my lord the king lives, wherever my lord the king may be, whether it means life or death, there will your servant be.”

Ittai and Ruth both seemed to value the promise made to those who renounce other gods and put themselves under the wings of the Almighty. David himself found safety there. Ps 61:7 says, “May he be enthroned in God’s presence forever; appoint your love and faithfulness to protect him.” Ittai said that he would stay with David whether it was safe or dangerous. He confirmed it with an oath. Such value Ittai placed on David, his wisdom, his goodness and his God that come what may, he would stay. David had lost such a friend when Jonathan died in battle and now God gave him another one. Joab didn’t serve David well, though he served him. Ittai was a better friend. It is a true friend who will love at all times and stay with us even in adversity. And we can remember the Son of David who with perfect love and loyalty to us stays with us. Neither life nor death can ever separate us from His love.

2. Heart-felt Grief and a Wise Prayer 23-30

Verse 23 says, “The whole countryside wept aloud as all the people passed by. The king also crossed the Kidron Valley, and all the people moved on toward the wilderness.” This was not a happy time for David, his friends or for anyone in Israel for that matter. There was plenty of cause for weeping. The king was reduced to fleeing on barefoot, one who had served so well was now forced from his home in fear for his life, to see the city of David which he himself had conquered, built, fortified and made safe now to be occupied by a usurper was sad. To see a man of David’s stature driven away by his own selfish and ambitious son was bitter and mournful.

Man or woman of God, if your grown children do this, may the Lord enable you to bear it humbly and trust God for help like David did. If your adult children do not treat you this way, but rather respect you, serve your interests and pray for you, then praise and thank God for the blessing you have to see your offspring serving God, and for their treating you possibly even better than you deserve. In either case, may older parents of grown children—whether the children are respectful or not—be gracious and humble towards them. Parents who are abused and scorned by their own children deserve the tender sympathy of their friends as much as any son or daughter of calamity or misery.

The Israelites saw their own king, who had been such a blessing to them, a righteous judge, a strong wall of defense and a benefit to their land, had now lost the affection of his people and was distressed along with those who loved him and were helpless to help him. Well might this bring tears to our eyes. The lesson? I have seen noble prince-like men and women of God, wronged, misunderstood, rejected and thrown into the wilderness by those for whom they prayed and interceded, fall and rise again. I have both observed and experienced severe rejection, and witnessed the restoration that the Lord God almighty can make for those who will cast themselves humbly at His feet. Well might floods of tears flow from our eyes—for a time. As Ps 30:5 says, “For his anger lasts only a moment, but his favor lasts a lifetime; weeping may stay for the night, but rejoicing comes in the morning.”

The priests and Levites were faithful in their loyalty to David and his matters. In spite of his failures, the religious leaders knew of David’s love and respect for them. Verses 24-25 say, “Zadok was there, too, and all the Levites who were with him were carrying the ark of the covenant of God. They set down the ark of God, and Abiathar offered sacrifices until all the people had finished leaving the city. Then the king said to Zadok, “Take the ark of God back into the city. If I find favor in the Lord’s eyes, he will bring me back and let me see it and his dwelling place again.” Absalom and his methods had little of interest for them. If David leaves Jerusalem, Zadok and Abiathar and all the Levites will accompany him, and take the ark by which they may receive direction and blessing from God. If we are a friend to the symbol of the presence of God in our times of prosperity, then the presence of God will be with us in our times of affliction. David had recently made a proper place for the ark of God and now the ark of God was made ready to make a place for David. David would not rest until the ark of God rested, and now the ark of God will not rest until David is restored to his place of rest.

Abiathar was high priest and Zadok was his assistant who watched closely over the ark while Abiathar was active in public business. So David spoke to Zadok and showed his desire for preferential treatment to be given to the ark. Don’t take it into the wilderness, but return it to the city. Bad as he is, surely Absalom will do it no harm. Noble David, more concerned for the ark than for himself and an example to us that we be more concerned for the Church than for ourselves. The success of the gospel, and growth of the church will be above our own prosperity, credit, ease, and safety; we will follow David’s example. David will consider it the greatest favor from God to him if he may once more be brought back to see the ark and its resting place. This will bring David more joy than to be returned to his own palace and throne again.

God-chasers measure their happinesses and conveniences in this world by how much opportunity they give themselves to enjoy God. David was submissive to the will of God. He hoped for the best and hoped for it from the favor of God who is the fountain of all good. But if God denies me this favor I will accept that too. “Take the ark of God back into the city. If I find favor in the Lord’s eyes, he will bring me back and let me see it and his dwelling place again” (v 25). Job also demonstrated this attitude of submission before the mighty hand of God. He said, “If he snatches away, who can stop him? Who can say to him, ‘What are you doing’” (Job 9:12)? Job further illustrated his submission to God in Job 23:13-15 which say, “But he stands alone, and who can oppose him? He does whatever he pleases. He carries out his decree against me, and many such plans he still has in store. That is why I am terrified before him; when I think of all this, I fear him” We might learn from these giants of our faith that we can see the hand of God in all events because all events are in God’s hands. We will accept the bad as well as the good—and not complain.

David trusted and put confidence in these priests. He included them in his planning. If he had not trusted them surely he would not have invited them into the inner circle of his strategy. Verses 27-29 say, “The king also said to Zadok the priest, 'Do you understand? Go back to the city with my blessing. Take your son Ahimaaz with you, and also Abiathar’s son Jonathan. You and Abiathar return with your two sons. I will wait at the fords in the wilderness until word comes from you to inform me.’ So Zadok and Abiathar took the ark of God back to Jerusalem and stayed there.” David considered Zadok a wise man, a man that can see into business and discern time and judgment. I trust you to send me intelligence through your two sons, one son of Abiathar and one son of Zadok: Ahimaaz and Jonathan. David told them the place where he would be waiting for the message. David’s plan was to move according to the information and advice they would send him. So the priests and the ark returned to the city and David fled to the wilderness. If we are looking for something good even in this sad picture, we don’t have to look far. This was an instance of God’s ministers, the priests, working closely with another of God’s ministers, the king, in the government. When these two—government and church—work together in confidence, respect, mutual honor and trust—happy is that nation.

3. David Plans an Astute Counter-measure 31-37

Apparently nothing appeared to David more threatening in Absalom’s plot than that Ahithophel was a part of it. Absalom had found a good counselor because Ahithophel was not only a wise man, but also well acquainted with David and the way David thought and conducted himself in war and peace. The first action David took to defend himself against Ahithophel was to pray against whatever Ahithophel might plot. Verse 31 says, “ Now David had been told, ‘Ahithophel is among the conspirators with Absalom.’ So David prayed, ‘Lord, turn Ahithophel’s counsel into foolishness.’” He did not have time for a long prayer but it was time enough for a fervent prayer. And notice how quickly God answered him. As soon as he reached the top of the hill, he met a man whom God could use to confuse Ahithophel’s counsel.

David was transparent with God. He prayed a specific and particular prayer. God is our Father and He gave us permission in prayer, to be humbly and reverently free with him, and to mention whatever the particular care, fear or grief, that burdens us. He prayed against Ahithophel’s counsel; not against Ahithophel’s person. David needed Ahithophel’s counsel either to be unwise or that, even it it were wise, somehow it would be rejected or displaced by some other counsel. God is able to do that. Isaiah lived at a different time, but he once knew that God was about to remove His blessings from Jerusalem. So he prophesied in Is. 3:1-2, “See now, the Lord, the Lord Almighty, is about to take from Jerusalem and Judah both supply and support: all supplies of food and all supplies of water, the hero and the warrior, the judge and the prophet, the diviner and the elder.” If God can give wisdom, He certainly can remove it too if there is a need for that. Praying against our spiritual adversary is one of the effective weapons of our warfare that God has placed in the hands of his servants.

Not only did David pray, but he also used his opportunities. This is a great illustration of the partnership we have with God. When David reached the top of the hill, he met God’s answer to his very recent prayer. Yes, he meet the answer—he met the man through whom God might give David the answer to his prayer. David, having just prayed that Ahithophel’s counsel would be rendered ineffective, put legs to his prayers and enlisted Hushai the Arkite. How did this happen?

Hushai was waiting for him at the top of the hill. How many answers to our prayers today might we meet at the top of the hill if we just keep climbing? Here is what verses 32-34 say, “When David arrived at the summit, where people used to worship God, Hushai the Arkite was there to meet him, his robe torn and dust on his head. David said to him, ‘If you go with me, you will be a burden to me. But if you return to the city and say to Absalom, “Your Majesty, I will be your servant; I was your father’s servant in the past, but now I will be your servant,” then you can help me by frustrating Ahithophel’s advice.’” We pray that God will do what we cannot, but we are still eager ourselves to do what we can do.

Here is Ps. 3:1-8 which David wrote when he fled from Absalom. “Lord, how many are my foes! How many rise up against me! Many are saying of me, ‘God will not deliver him.’ But you, Lord, are a shield around me, my glory, the One who lifts my head high. I call out to the Lord, and he answers me from his holy mountain. I lie down and sleep; I wake again, because the Lord sustains me. I will not fear though tens of thousands assail me on every side. Arise, Lord! Deliver me, my God! Strike all my enemies on the jaw; break the teeth of the wicked. From the Lord comes deliverance. May your blessing be on your people.”

God brought Hushai to David. Possibly while he was yet speaking, God heard, and sent him the person that should be instrumental to confuse Ahithophel’s counsel. He came to console David with his garment torn and dust on his head, but God and David had another use for Hushai. David could now defeat Ahithophel, either by persuading Absalom to reject Ahithophel’s advice or by relaying it through David’s spy network so that Ahithophel’s advice and plan would be a failure.

David furthermore told Hushai about the two priests and their two sons through whom he could send a message to David in the wilderness. Now the counselor, the priests, and the messengers all could work together as a team.

David’s success as a king, warrior, general, song-writer and Psalmist was due to his walk with the Lord. Men and women of God today also face many complex, confusing, disconcerting and baffling issues. Government regulations, church administration, interpersonal conflicts, financial considerations and personal counseling matters all make the ministry a difficult career. Yet, when God is our partner and we can see His hand working through our circumstances like David did, even when his son rose up against him and put him to flight, we can acknowledge that ours is a rewarding pilgrimage. Let’s walk closely with the Lord, listen to His voice and watch Him fight our battles for us.

THE CONSPIRACY OF ABSALOM

luiz@vidalyon.com (Luiz Sifuentes) — Sun, 05 Mar 2023 03:46:22 GMT

II Samuel 15:1-15

1 In the course of time, Absalom provided himself with a chariot and horses and with fifty men to run ahead of him. 2 He would get up early and stand by the side of the road leading to the city gate. Whenever anyone came with a complaint to be placed before the king for a decision, Absalom would call out to him, “What town are you from?” He would answer, “Your servant is from one of the tribes of Israel.” 3 Then Absalom would say to him, “Look, your claims are valid and proper, but there is no representative of the king to hear you.” 4 And Absalom would add, “If only I were appointed judge in the land! Then everyone who has a complaint or case could come to me and I would see that they receive justice.” 5 Also, whenever anyone approached him to bow down before him, Absalom would reach out his hand, take hold of him and kiss him.6 Absalom behaved in this way toward all the Israelites who came to the king asking for justice, and so he stole the hearts of the people of Israel. 7 At the end of four years, Absalom said to the king, “Let me go to Hebron and fulfill a vow I made to the Lord. 8 While your servant was living at Geshur in Aram, I made this vow: ‘If the Lord takes me back to Jerusalem, I will worship the Lord in Hebron.’” 9 The king said to him, “Go in peace.” So he went to Hebron. 10 Then Absalom sent secret messengers throughout the tribes of Israel to say, “As soon as you hear the sound of the trumpets, then say, ‘Absalom is king in Hebron.’” 11 Two hundred men from Jerusalem had accompanied Absalom. They had been invited as guests and went quite innocently, knowing nothing about the matter. 12 While Absalom was offering sacrifices, he also sent for Ahithophel the Gilonite, David’s counselor, to come from Giloh, his hometown. And so the conspiracy gained strength, and Absalom’s following kept on increasing. 13 A messenger came and told David, “The hearts of the people of Israel are with Absalom.” 14 Then David said to all his officials who were with him in Jerusalem, “Come! We must flee, or none of us will escape from Absalom. We must leave immediately, or he will move quickly to overtake us and bring ruin on us and put the city to the sword.” 15 The king’s officials answered him, “Your servants are ready to do whatever our lord the king chooses.”

My studies of effective administration in Christian churches began about 1956 when I was twelve years old. My Father and Mother were both pastors and worked together. I once overheard my mother say something about how they mishandled a disgruntled believer family and I went with my father to a week-long Pastor's meeting two states distance from where we lived. These experiences were the beginning of my training to do what I do now, more than 60 years later—develop Christian leaders. Over the years of formal training for the ministry, participation in public ministry, observation of other's ministries and teaching future pastors, evangelists, missionaries, teachers and church leaders in addition to reading about behavior in organizations and administration, I have come to firmly believe that the stories in the Bible teach us about administrative issues. If we understand them we can be more effective in our church work—the whole Church benefits.

I therefore look with interest at the mistakes that both David and Absalom made and discover again how the Bible addresses very practical matters. And I realize that either one of them could have behaved differently and the story would have been very different for Jerusalem and Israel. Absalom was ambitious and did not control his desire for power, authority, position and dominance. David was soft-hearted, did not correct his son, did not control or discipline him and failed to bring out what could have been good qualities in him. Neither Absalom nor David could control Absalom. Because of the failure of both these men they and many others suffered needlessly.

Today some aspiring church leaders need to control their ambitions, humble themselves before God, learn to wait and let God lift them in His time and in His way. Others need to guide, encourage, nurture, train, control and instruct potential leaders so that they do not destroy themselves and others. Lets see what we can learn from Abe and Dave.

1. Absalom's Devious Plan to Become Israel's King 1-6

Soon after Absalom is restored to his place at court he clearly aimed for the throne. He did not learn humility through his difficulties but became very proud. He was not content to be the king's son, he must soon be the king. He was a grandson of a heathen king and obviously not as concerned for Israel's welfare as for his own. Instead of being humbly grateful for restoration to his father and Israel he arrogantly sought to steal the hearts of those over whom he aimed to have dominion. Such evil is potentially present in anyone who aspires for church leadership, but if we let Absalom's foolhardy example warn us, we can flee from that temptation with the gracious hand of the Lord assisting us.

Absalom looked great with his chariot, horses and fifty men running before it; it all was as attractive to the people of Israel then as the desire to have a king and be like the other nations had influenced popular sentiment in the previous generation. Possibly he learned from his grandfather, Talmai king of Geshur to multiply horses, which made him look wonderful, while his father on his mule looked too common. Absalom's decorations and magnificence surpassed what had been seen in Jerusalem. I Sam. 8:11 tells us what Samuel told the Israelites years before, "He said, 'This is what the king who will reign over you will claim as his rights: He will take your sons and make them serve with his chariots and horses, and they will run in front of his chariots.'" This would easily satisfy Absalom's pride and the people's foolish fancy. Where was David during these four years of Absalom's efforts to win hearts? Parents do not know not what they do when they indulge a proud attitude in their children, for some youth are spoiled by their pride and others are ruined by their lust. Both need to be controlled.

If he had been a truly good son he would have served his father's interest and after David was dead served the people of Israel. It is good to be a good judge, but it is not good at all to pretend to be good prematurely. Verse 4 says, "And Absalom would add, 'If only I were appointed judge in the land! Then everyone who has a complaint or case could come to me and I would see that they receive justice.'" He enjoyed all the position and all the pleasure anyone could wish for and lived in as much ease as any man could, but that did not satisfy him; he wanted power. He needed to be judged, but he wants to be the judge. Where is there a reference to Absalom's wisdom, virtue, learning in the laws or proofs of his love for justice? Humility and a servants heart are better qualification for the position he sought than a desire for it.

Moses' father-in-law, Jethro gave Moses some very good advice. As recorded in Exodus 18:20-22b "He said, 'Teach them his decrees and instructions, and show them the way they are to live and how they are to behave. But select capable men from all the people—men who fear God, trustworthy men who hate dishonest gain—and appoint them as officials over thousands, hundreds, fifties and tens. Have them serve as judges for the people at all times.'" So if Absalom really wanted to serve as a judge he could have gone about it in a proper way—prepare himself. When he was ready, his father would have given him the position. But no, it is beneath him to be subordinate, he must be the highest chief or nothing. He wanted to be such a judge that every man with any cause will come to him, but he did not realize what an exhausting task that would be. Even Moses could not carry that load. A position in God's kingdom is an opportunity to serve; it is not for lording it over others.

Scripture is clear that David ruled in righteousness and kindness. So Absalom basely misrepresented his father's administration to the people. He told the people, "your claims are valid and proper" (v 3), but can a fair judge know that if only listening to one side? He also said, "there is no representative of the king to hear you" (v 3). The king is old, cannot do business, or too busy for business, his sons, though called chief rulers are just party animals. Oh really? David had time for the woman of Tekoa who appealed to him for Absalom! Absalom accused David unjustly of the same thing that David had inferred justly when complaining about Saul, "You (God) say, 'I choose the appointed time; it is I who judge with equity. When the earth and all its people quake, it is I who hold its pillars firm'" (Ps. 75:2-3).

Ambitious and aspiring men, speak ill of the administration under which they struggle. II Peter 2:10 says, "This is especially true of those who follow the corrupt desire of the flesh and despise authority. Bold and arrogant, they are not afraid to heap abuse on celestial beings." If the arrogant are not afraid to speak ill of angels then naturally they would not be afraid to speak ill of humans either. Absalom was arrogant—would he make a better judge?.

Absalom had too good of an opinion of his own qualification to rule. He was very diligent, rose up early, and appeared on the road to the gate of the city where the court was held. Where are you from? What is your name? What is your grievance? Oh what a thief! He was so humble! If anyone bowed before him he would lift them up and embrace him as a friend. Col 2:23 is all too accurate in its description of Absalom's skills. It says, "Such regulations indeed have an appearance of wisdom, with their self-imposed worship, their false humility and their harsh treatment of the body, but they lack any value in restraining sensual indulgence." Verse 4 adds, "If only I were appointed judge in the land! Then everyone who has a complaint or case could come to me and I would see that they receive justice." Yes, Absalom, do you really expect us to believe that? Yet, evidently the people of his day did, for it says that he stole the hearts of the people.

2. Absalom Makes His Move 7-12

Absalom's plot to take the kingdom was ripe and Absalom was bold to pursue it. Verses 7-8 say, "At the end of four years, Absalom said to the king, 'Let me go to Hebron and fulfill a vow I made to the Lord. While your servant was living at Geshur in Aram, I made this vow: "If the Lord takes me back to Jerusalem, I will worship the Lord in Hebron."The king said to him, 'Go in peace.' So he went to Hebron."

Absalom chose Hebron as the place where he would be anointed king. That was where he was born and where his father began his reign. Israeli people knew Hebron was a royal city. So he pretended to go there with his invited friends to offer a sacrifice. It is doubtful that Absalom really had made such a vow as he claimed to have made.

Do we think that David really believed that Absalom had made a religious vow in Geshur? Leaders should not have or often exercise the gifts of suspicion and doubt, but neither are we to be gullible. If we have an honest, unsuspecting and humble heart, we may be inclined to think that other people do too. But this can be a problem. We should not be too unsuspecting and simple. David was so overjoyed to hear that Absalom was now inclined to serve the Lord that he promptly gave him permission to go to Hebron and with quite a procession of others too. Verses 11-12 say, "Two hundred men from Jerusalem had accompanied Absalom. They had been invited as guests and went quite innocently, knowing nothing about the matter. While Absalom was offering sacrifices, he also sent for Ahithophel the Gilonite, David's counselor, to come from Giloh, his hometown. And so the conspiracy gained strength, and Absalom's following kept on increasing." It is not new for good men and good things, to be used to make bad things look good. Good displays may give the good impression, but they do not always prove good intent, desire or result.

Absalom's goal was to get himself proclaimed king throughout all the tribes of Israel. Apparently men were sent out to be ready to receive bad news as though it were good and fake news as if it were true. Verse 10 says, "Then Absalom sent secret messengers throughout the tribes of Israel to say, 'As soon as you hear the sound of the trumpets, then say, "Absalom is king in Hebron.'"" This was so that all concerned would take up arms for their new king not knowing whether David had died, resigned or what. Surely there were some of the common people who, had they understood the real situation, would not have joined in the revolt against David. They would have abhorred the thought of it, but as it was they were drawn in and would support the usurper.

There was a particular person Absalom especially wanted to be a part of his ambitious plan—Ahithophel a politically thinking man with good understanding. He had been a counsellor, guide and friend to David. Absalom wanted Ahithophel on his team. It may have been Ahithophel or someone like him to whom David referred in Ps 55:12-14, "If an enemy were insulting me, I could endure it; if a foe were rising against me, I could hide. But it is you, a man like myself, my companion, my close friend, with whom I once enjoyed sweet fellowship at the house of God, as we walked about among the worshipers." Ps 41:9 could also have been written by David about Ahithophel, "Even my close friend, someone I trusted, one who shared my bread, has turned against me."

Just as we do not understand how David could be so dull as to think Absalom was a worthy son, so we cannot understand how David could have such a long-term and happy relationship with someone so much a traitor as Ahithophel. We really do need to know ourselves so that we know our weaknesses and can be on guard against their misuse. David did not seem to know himself or his weakness. On the other hand, Absalom could not have found a better tool than Ahithophel—so great a statesman who was now so unattached to his father's administration. So we see Absalom offering sacrifice, but at the same time plotting and planning destruction. While we are worshipping where is our heart? Where is our focus?

The plan for gathering a following was apparently successful—so readily are some people to follow the crowd without thinking. Remember all those people Absalom had met on the road approaching Jerusalem's gate where court was held? Do you remember the times Absalom had befriended so many? For four years he had made his effort and now it was paying off. He was getting what he wanted. However, think about this. How many realized that the size of the crowd was not a good reason to support Absalom? What has size or large numbers to do with quality, truth, virtue and worth?

We do not know which of these two was Absalom's principle motivation, a desire for the crown itself or desire for revenge against his father for the years he spent banished and in Geshur. It was very likely a combination of the two for that which aims at the crown aims at the head that wears it.

3. David Prepared to Leave Jerusalem 13-15

David heard of Absalom's rebellion. Verse 13 says, "A messenger came and told David, 'The hearts of the people of Israel are with Absalom.'" We judge from David's reaction that David believed the message. How is it that he believed this message from Hebron when he had overlooked or ignored the numerous reports he had been receiving during the previous four years—reports that Absalom was cunningly winning the hearts of the people of Israel? Surely this matter had been described for the king many times. As the woman from Tekoa had said. "for my lord the king is like an angel of God in discerning good and evil. May the Lord your God be with you." How is it that David could overlook what had been announced to him often and then so quickly accept the unwelcome message now?

The human brain not only can hold an opinion, but thoughts or opinions can have momentum or staying power. We don't change our minds easily or at least some people with firmly established opinions do not change their minds easily. It is called normalcy bias. We tend to continue to think what we always thought. A person convinced against his will is of the same opinion still. David believed (knew) his son was loving, kind and good. That was a fixed impression in David's worldview. A worldview is an unconsciously held fixed opinion or assumption. Otherwise, how could the impact of the message that Absalom killed Amnon not have made David change his mind about Absalom's character? Two years after the Tamar affair Absalom killed Amnon. And the three years in Geshur and the two years the unrepentant Absalom stayed in his house in Jerusalem followed by four more years cunningly and deliberately winning the hearts of the people? Now finally David sees his son as a threat to the kingdom. Sorry David, you are too late. Even at the end of this rebellion when Joab thrust darts into Absalom's heart and killed him, when David heard the news, he wept profusely for his dead son. Can we Christian leaders today surround ourselves with trusted counselors so that we are not blindsided like David was? And can we believe them when they tell us the truth? What opinions or assessments are we holding onto too strongly.

Why is the warrior David willing to flee? Perhaps David's conscience reminded him of his sin in the matter of Uriah, and the sentence he had received, that "the sword will never depart from your house." The word of God is being fulfilled, and it is not for me to contend with it or fight against it; God is righteous and I submit. I will flee. Also David had such a love for Jerusalem that he was hesitant to make it a place of war, and expose it to the calamities of a siege

David's servants agreed to stay with him whatever he decided. Verse 15 says, "The king's officials answered him, 'Your servants are ready to do whatever our lord the king chooses.'" He departed from Jerusalem on foot as we will see while Absalom had chariots and horses. Not always does the best man, nor the best cause appear as the most attractive. Behold a traitor on a horse and a humble, righteous and rightful king fleeing on foot. Ecc 10:7 says "I have seen slaves on horseback, while princes go on foot like slaves."

"If only for this life we have hope in Christ, we are of all people most to be pitied" (I Cor 15:19). There will be times when the humble servants of the Lord will not appear alluring, captivating, prestigious, classy, glamorous, radiant, well-groomed or polished—and still more times we will feel we are none of those. But we do not live for the things of the world or recognition from the world. We serve the living God and if He tells us to walk on foot while others ride fine horses, we will do that without being intimidated. There is another life for us in the future. We are living for that.

Neither David nor Absalom could control Absalom. But David did not see it. What is it we don't see? Whom must we confront for their good as well as for everyone's good? Lord, help me control myself, my ambitions and my ego. Please open my eyes. In Jesus; name, AMEN

THE RETURN OF ABSALOM

luiz@vidalyon.com (Luiz Sifuentes) — Sun, 05 Mar 2023 03:44:49 GMT

II Samuel 14:21-33

21 The king said to Joab, “Very well, I will do it. Go, bring back the young man Absalom.” 22 Joab fell with his face to the ground to pay him honor, and he blessed the king. Joab said, “Today your servant knows that he has found favor in your eyes, my lord the king, because the king has granted his servant’s request.” 23 Then Joab went to Geshur and brought Absalom back to Jerusalem. 24 But the king said, “He must go to his own house; he must not see my face.” So Absalom went to his own house and did not see the face of the king. 25 In all Israel there was not a man so highly praised for his handsome appearance as Absalom. From the top of his head to the sole of his foot there was no blemish in him. 26 Whenever he cut the hair of his head—he used to cut his hair once a year because it became too heavy for him—he would weigh it, and its weight was two hundred shekels by the royal standard. 27 Three sons and a daughter were born to Absalom. His daughter’s name was Tamar, and she became a beautiful woman. 28 Absalom lived two years in Jerusalem without seeing the king’s face. 29 Then Absalom sent for Joab in order to send him to the king, but Joab refused to come to him. So he sent a second time, but he refused to come. 30 Then he said to his servants, “Look, Joab’s field is next to mine, and he has barley there. Go and set it on fire.” So Absalom’s servants set the field on fire. 31 Then Joab did go to Absalom’s house, and he said to him, “Why have your servants set my field on fire?” 32 Absalom said to Joab, “Look, I sent word to you and said, ‘Come here so I can send you to the king to ask, “Why have I come from Geshur? It would be better for me if I were still there!”’ Now then, I want to see the king’s face, and if I am guilty of anything, let him put me to death.” 33 So Joab went to the king and told him this. Then the king summoned Absalom, and he came in and bowed down with his face to the ground before the king. And the king kissed Absalom.

People are right to believe that certainly God must pardon, but are fatally wrong in not recognizing that the only kind of forgiveness He can give is also consistent with His justice. It means a great deal whether a man seeks to be good or bad. God’s pardon is not a mere good natured winking at transgression. If that were the case, the judge is condemned when the guilty is acquitted.

1. Absalom's Conditional Restoration 21-24

Verse 20 recorded the end of David's conversation with the woman from Tekoa and in the next verse we see a rather abrupt transition from speaking with her to speaking with Joab. David began this part of the conversation by saying, "Very well, I will do it. Go, bring back the young man Absalom" (21).

The woman was effective, efficacious and so successful that David right away gave the command to Joab to bring back his son. Joab had indeed read the situation correctly and the arguments of the woman simply served to release David to do what David wanted all along to do.

As an aside, what would the administration of the Christian Church be like today if every Christian leader had the discernment to know what people wanted to do—how people wanted to serve—as accurately as Joab did? Would God give that information to us if we asked Him or the people who want to serve in our churches? The operation of Christ's church might go more smoothly if each person received the ministry assignment to serve in the opportunity, position or vacancy that that person really wants. Experience in church administration teaches us to try to connect tasks—jobs that need to be done—with people who have the skills needed to do that job. In other words, put people in places of service in which their gifts and abilities can flourish.

Even so, Joab went through the motions—sincere or not we do not know—of thanking David profusely, "Joab fell with his face to the ground to pay him honor, and he blessed the king. Joab said, 'Today your servant knows that he has found favor in your eyes, my lord the king, because the king has granted his servant's request'" (v 22). Can we see in Joab, who now sought the banished son to restore him to his father, a picture of the Son of David who came to seek and save that which was lost? Certainly we recognize that God was in Christ reconciling the world to Himself; that Jesus is the great Mediator who interceded in our behalf bringing us from banishment to fellowship with the Father.

Joab took David' words as a kindness to himself, and possibly an indication that David would never call him to an account for his murder of Abner. If that were true, Joab was mistaken because I Kings 2:5-6 tell us otherwise, "Now you yourself know what Joab son of Zeruiah did to me—what he did to the two commanders of Israel's armies, Abner son of Ner and Amasa son of Jether. He killed them, shedding their blood in peacetime as if in battle, and with that blood he stained the belt around his waist and the sandals on his feet. Deal with him according to your wisdom, but do not let his gray head go down to the grave in peace." Joab would finally be justly executed.

Joab brought Absalom to Jerusalem, on David's condition: "Then Joab went to Geshur and brought Absalom back to Jerusalem. But the king said, 'He must go to his own house; he must not see my face.' So Absalom went to his own house and did not see the face of the king" (vs 23-24). This may appear to be fair, but we do not understand why David, who claimed to love the law of God and consider it sweeter than honey from the honeycomb, allowed Absalom to escape the justice of Genesis 9:6 which says, "Whoever sheds human blood, by humans shall their blood be shed; for in the image of God has God made mankind." Judges and kings were to administer justice even to their own families. We each need to decide whether or not we truly love God and His Word. Absalom would be a serious problem to David and all Israel as is evident soon enough when he attempted to become Israel's next king.

David may have hoped that Absalom would on his own discover his sin himself and repent, but we will see that just the opposite occurred. The unrepentant Absalom continued on his ambitious path with too much success too rapidly. Galatians 6:7 says, "Do not be deceived: God cannot be mocked. A man reaps what he sows," and this is amply demonstrated in the story of Absalom.

2. Absalom's Physical Appearance 25-27

Absalom was a very handsome and evidently winsome man though nothing good can be said about his reverence for God. His father was devoted and godly, but not the son. Parents can give an education to their children—though we may well wonder if David even did this—but they cannot give them grace. We can pray for them, spend time with them, befriend and influence them—and we should do these things, particularly as Christian leaders to demonstrate the success of a Christian family—but only God can save them. So let us earnestly pray for them and do the other things as God enables us.

In all Israel there was none equal to him in good appearance and beauty. "In all Israel there was not a man so highly praised for his handsome appearance as Absalom. From the top of his head to the sole of his foot there was no blemish in him" (v 25). This is certainly a weak commendation if he had nothing else in him of worth. Many a corrupt soul lives in a handsome or beautiful body. His charming and pleasing body was polluted with blood. It had no blemish but in his mind were many damages and lacerations. Was his father distracted from his need to correct him because he was so pleased with his beauty? If so, let us learn not to be caught by that lovely and attractive snare. Let the man or woman of God focus on inner beauty which is of great price both in ourselves and our children.

Even his hair was an attractive aspect of his appearance. What color was it? Was it curly? Or with waves? Was it soft? "Whenever he cut the hair of his head—he used to cut his hair once a year because it became too heavy for him—he would weigh it, and its weight was two hundred shekels by the royal standard" (24). This long hair was not like the hair of the devoted Nazarite; it was the long hair of a beauty. It did not demonstrate his devotion; it illustrated his vanity. Numbers 6:5 says, "During the entire period of their Nazirite vow (of dedication to the Lord), no razor may be used on their head. They must be holy until the period of their dedication to the Lord is over; they must let their hair grow long." Later in his last battle his beautiful long hair cost him his life.

Verse 27 says, "Three sons and a daughter were born to Absalom. His daughter's name was Tamar, and she became a beautiful woman." How are these three sons to be reconciled with II Sam. 18:18? "During his lifetime Absalom had taken a pillar and erected it in the King's Valley as a monument to himself, for he thought, 'I have no son to carry on the memory of my name.' He named the pillar after himself, and it is called Absalom's Monument to this day." Maybe the sons were born after he set up the monument earlier in life. Or perhaps they died and then, having no living son, Absalom erected the monument. The fact that he erected a monument to himself tells us something of his vain character. When my ego wants so much to be appreciated, honored or remembered, I must recall that no monument is as important as having approval from our Heavenly Father. That is monument enough.

3. Absalom continues to Press His Case 28-32

Three years Absalom was in exile with his grandfather and for two years he was a prisoner at large in his own house restored to his country. Was he humbly grateful for this favor that he so little deserved? No. Rather than being grateful for his good advantage, he wanted to be restored to his place at the king's court—very possibly with his long-range goal to become the king in mind. Instead of being thankful that his life was spared, he thinks himself sorely wronged that he is not restored to all his places at court. Had he truly repented of his sin, his distance from the parties and dinners at the court, and the solitude and withdrawal to his own house, especially in Jerusalem the holy city, would have been very agreeable to him. If a murderer must live, let him be forever alone and unattached. But Absalom could not bear this just and gentle mortification.

He longed to see the king's face, pretending it was because he loved him, but really because he wanted a chance to overthrow him. He cannot injure him until he is reconciled to him. This is just another step in his plan; this snake cannot bite again until he is close to his father. Does he go about getting access to his father by kind means? No, just the opposite.

Twice Joab ignored Absalom's invitation to talk and when those efforts failed he had his servants burn the field of Joab who we understand now to be, not only his cousin, but also his neighbor. If we don't get anything else out of this entire lesson, this is worth our attention and will be ample reward for our effort to conduct this study. Verse 30 says, "Then he said to his servants, 'Look, Joab's field is next to mine, and he has barley there. Go and set it on fire.'" Some proud men and women have an entitlement mentality; no matter how much good you do for them, because they feel they are entitled to it, they cannot be thankful; rather they feel everyone owes them the favors they receive. This is the opposite of thankfulness and does not look good on a Christian leader. Any kindness our people show us derives more from their love for the God we serve than our deserving the blessings they are to us or the blessings they give to us. Absalom teaches us how to be ungrateful; we must do the opposite.

So Absalom's servants set the field on fire. How is it that Absalom expected that by doing this unkind deed he can persuade Joab to do another kind one? Sampson set the fields of the Philistines on fire by tying torches to the tails of foxes and setting them free in their fields. Is that a way for godly people to win friends and influence people? You would think Absalom would rather send him a gift, a kind message or an invitation to dinner.

Whatever the reasoning on both sides, Joab complied and met Absalom who further pressed his case. Verse 32 says, "Absalom said to Joab, 'Look, I sent word to you and said, "Come here so I can send you to the king to ask, 'Why have I come from Geshur? It would be better for me if I were still there! Now then, I want to see the king's face, and if I am guilty of anything, let him put me to death.'" Maybe Joab was surprised by Absalom' boldness. We don't know, but we do know that he went on his errand to the king in Absalom's behalf. The message to the king was essentially a complaint and a demand to be restored to the court. He said he wanted to see the king's face, but Absalom's subsequent actions make clear that there was another motive in his heart. Included in his complaint is this rhetoric question: "Why have I come from Geshur?" That, indeed, is a pertinent question. Why indeed? Absalom would never admit it to anyone, especially the king. But he had his reason for wanting to return from Geshur. Perhaps his entitlement mentality had been strengthened by his experience at Geshur with his grandfather. His grandfather, Talmai, would have had servants coming and going at his beck and call. Absalom, who already felt he was a handsome and privileged prince, could easily have desired that kind of authority, power, recognition and honor more and more. And set himself to gain it in Israel.

4. A Very Superficial Restoration 33

Verse 33 says, "So Joab went to the king and told him this. Then the king summoned Absalom, and he came in and bowed down with his face to the ground before the king. And the king kissed Absalom." David's strong affection for Absalom colored his interpretation of his sons words and actions too nicely. Absalom's was not a sincere desire out of respect; it was very different from that. Wise men, good-hearted fathers, can be the undoing of their own children if they are blinded by their charms. Absalom bowed low, but his posture was a deceit. David's kiss was sincere and showed forgiveness and acceptance, but it was misplaced, for the son was not penitent. God who sees our hearts, forgives us freely and kisses us with many blessings, can do that because He sees our repentance and contrition.

The Absalom who experienced shallow-grace came back unsoftened, without one touch of gratitude toward his father in his base heart, without the least gleam of a better nature dawning upon him, and went flaunting about the court until his viciousness culminated in his unnatural rebellion. The pardon we receive must entail an element which will change our wills and desires from evil—we call it "conversion"—or we will need the pardon again too soon. Superficial notions of our sins are contented with superficial remedies.

If once we feel ourselves struggling in the black flood of sin's awful river, we need a firmer anchor on the bank than is given by some rootless tree or other. We must clutch something that will withstand a strong pull, if we are to be drawn from the muddy waters.

Conclusions:

There is a time for mercy. The Bible teaches us to be merciful and to treat people better than they deserve. Even to occasionally err on the side of mercy could be okay, but if there is never a place for correction and justice, when will we learn accountability, responsibility and obedience?
There are times when mercy alone is inappropriate. Mercy alone allows for greater offenses, which is really unmerciful, since it releases one to advance to greater sin and guilt.
It is difficult to discipline those you love. But love that is unjust with no accountability is weak and leads to further complications.
David’s subsequent problems with Absalom were the result of David’s inappropriate use of mercy—his weakness.
If Absalom had been held accountable and repented, all Israel would have benefited. The story could have been entirely different.
Appropriate discipline: A. acts as a deterrent, B. acts as a corrective and C. upholds standards of justice. It is fair and teaches fairness.

ACCOUNTABILITY AND CHARACTER DEVELOPMENT

luiz@vidalyon.com (Luiz Sifuentes) — Sun, 05 Mar 2023 03:43:21 GMT

II Samuel 14:1-20

1 Joab son of Zeruiah knew that the king’s heart longed for Absalom. 2 So Joab sent someone to Tekoa and had a wise woman brought from there. He said to her, “Pretend you are in mourning. Dress in mourning clothes, and don’t use any cosmetic lotions. Act like a woman who has spent many days grieving for the dead. 3 Then go to the king and speak these words to him.” And Joab put the words in her mouth. 4 When the woman from Tekoa went to the king, she fell with her face to the ground to pay him honor, and she said, “Help me, Your Majesty!” 5 The king asked her, “What is troubling you?” She said, “I am a widow; my husband is dead. 6 I your servant had two sons. They got into a fight with each other in the field, and no one was there to separate them. One struck the other and killed him. 7 Now the whole clan has risen up against your servant; they say, ‘Hand over the one who struck his brother down, so that we may put him to death for the life of his brother whom he killed; then we will get rid of the heir as well.’ They would put out the only burning coal I have left, leaving my husband neither name nor descendant on the face of the earth.” 8 The king said to the woman, “Go home, and I will issue an order in your behalf.” 9 But the woman from Tekoa said to him, “Let my lord the king pardon me and my family, and let the king and his throne be without guilt.” 10 The king replied, “If anyone says anything to you, bring them to me, and they will not bother you again.” 11 She said, “Then let the king invoke the Lord his God to prevent the avenger of blood from adding to the destruction, so that my son will not be destroyed.” “As surely as the Lord lives,” he said, “not one hair of your son’s head will fall to the ground.” 12 Then the woman said, “Let your servant speak a word to my lord the king.” “Speak,” he replied. 13 The woman said, 'Why then have you devised a thing like this against the people of God? When the king says this, does he not convict himself, for the king has not brought back his banished son? 14 Like water spilled on the ground, which cannot be recovered, so we must die. But that is not what God desires; rather, he devises ways so that a banished person does not remain banished from him. 15 “And now I have come to say this to my lord the king because the people have made me afraid. Your servant thought, ‘I will speak to the king; perhaps he will grant his servant’s request. 16 Perhaps the king will agree to deliver his servant from the hand of the man who is trying to cut off both me and my son from God’s inheritance.’ 17 “And now your servant says, ‘May the word of my lord the king secure my inheritance, for my lord the king is like an angel of God in discerning good and evil. May the Lord your God be with you.’” 18 Then the king said to the woman, “Don’t keep from me the answer to what I am going to ask you.” “Let my lord the king speak,” the woman said. 19 The king asked, “Isn’t the hand of Joab with you in all this?” The woman answered, “As surely as you live, my lord the king, no one can turn to the right or to the left from anything my lord the king says. Yes, it was your servant Joab who instructed me to do this and who put all these words into the mouth of your servant. 20 Your servant Joab did this to change the present situation. My lord has wisdom like that of an angel of God—he knows everything that happens in the land.”

We are to “tell the truth in love,” “Submit to one another out of reverence for Christ,” and obey scriptures’ teaching for when someone is overtaken in a fault. This emphasis suggests we are to be accountable to each other and help each other grow. But, in recent years we have almost exclusively emphasized comfort, mercy, tolerance, compassion, empathy, and sympathy. It is good to understand those softer virtues—but we have applied them inappropriately. According to Scripture, we are to confront, hold people accountable, and help each other grow in character. Judgment “begins in the household of God.” We have produced a generation of comfortable Christians whose life-styles and standards of behavior are not much different from the world’s. We have not grown in personal character as we could have.

The Bible interprets the Bible. Every text must be interpreted in view of what is said in the rest of the Bible. This helps us avoid extremes. Consider fasting in view of what the Bible says about feasting. Interpret mercy in view of what the Bible says about accountability, justice and the correction of each other. This lesson and the next one address accountability, not because mercy is not biblical, but because undue emphasis on mercy only minimizes the restraining power of the accountability we need to grow in personal character as God would have us.

1. The Plot of Joab and the woman from Tekoa 1-4

Joab designed to get Absalom recalled out of banishment with his crime pardoned. This was because Joab sensed that David wanted this. Verse 1 says, "Joab son of Zeruiah knew that the king's heart longed for Absalom." So Joab busied himself with an elaborate and effective plan. He felt the bitterness between David and Absalom had dissipated and that he, himself, would benefit by gaining more favor with both of them. Joab understood that Absalom was the darling of the people and a rising star and that David was more inclined to be merciful than to discipline his son.

We do not know if Joab had heard of Nathan's parable and it's effective use in bringing to David an awareness of his sin with Bathsheba or not. At any rate he designed to present to David, through a believable person with a believable story, a case sufficiently like David not bringing Absalom back to Jerusalem that the king could be trapped in his own words. The unnamed wise woman from Tekoa presented her story well enough that the king thought he was hearing about a real case and quickly pronounced his verdict which gave favor to the guilty one in the widow's story. Joab knew that David could be moved emotionally by a sad story told effectively by a wise woman. So Joab and the woman undertook to bring Absalom back to Jerusalem through a guise. Verses 2-3 say, "So Joab sent someone to Tekoa and had a wise woman brought from there. He said to her, 'Pretend you are in mourning. Dress in mourning clothes, and don't use any cosmetic lotions. Act like a woman who has spent many days grieving for the dead. Then go to the king and speak these words to him.' And Joab put the words in her mouth." The woman not only spoke well, as we will shortly see, she also acted effectively. Verse 4 says, "When the woman from Tekoa went to the king, she fell with her face to the ground to pay him honor, and she said, 'Help me, Your Majesty!'"

2. The Story the Woman Told 5-11

David knew that God was mindful of the needs of widows. Ps 68:5 says, "A father to the fatherless, a defender of widows, is God in his holy dwelling." We can be thankful that God's ears and heart are more likely than a human judge or king to receive the cry of a widow. But David was nevertheless moved by her story. The woman's story was an indirect appeal for compassion and even before she began her story the king already began to make it easy for her for verse 5 begins with "The king asked her, 'What is troubling you?'"

She said her husband was dead and unfortunately one of her two sons killed the other one and that she was trying to protect the life of her last remaining son who was guilty of murder. Some of the other relatives wanted him dead. Years earlier Rebekah had faced a similar problem. Esau wanted to kill Jacob so she helped Jacob escape thereby avoiding Jacob being killed and Esau becoming a murderer. She asked Jacob, "Why should I lose both of you in one day?" The story the widow told David had a similarity with this even though Esau had not yet killed Jacob. We must stop the death of the last remaining son.

The king first said that he would issue a decree, which was lenient, but when she insisted that the avenger of blood not be able to destroy her remaining son, he still did not answer her according to the law, but took the initiative to promise that not even one hair of her son would be harmed. Verses 8-11 say "The king said to the woman, 'Go home, and I will issue an order in your behalf.' But the woman from Tekoa said to him, 'Let my lord the king pardon me and my family, and let the king and his throne be without guilt. 'The king replied, 'If anyone says anything to you, bring them to me, and they will not bother you again.'She said, 'Then let the king invoke the Lord his God to prevent the avenger of blood from adding to the destruction, so that my son will not be destroyed.' 'As surely as the Lord lives,' he said, 'not one hair of your son's head will fall to the ground.'" At last the woman obtained what she wanted, not only protection from the avenger of blood but also that the king would invoke the Lord to that effect. When the king swore as she wanted him to, he was trapped.

In verse 9 she had made a promise that was not her's to make. She said if you will pardon my son, then let the king be without guilt: "Let my lord the king pardon me and my family, and let the king and his throne be without guilt." "Let me bear the blame" is what she was claiming when she said, "Let the king and his throne be without guilt." But what if the king were later to learn that she had misrepresented the story? Did she really have the authority to release the king from guilt?

Nathan's parable served to bring awareness of guilt to the guilty David who was not until then willing to admit guilt. But Joab was not a righteous man of God with a message from God; his parable served to release the guilty son in the woman's story and Absalom from guilt; not only the widow's guilty son—if she really had one—but the guilty son of David, Absalom who most certainly was guilty, had not repented and never did repent of his murder of Amnon. One parable brought due guilt to the truly guilty and the other one released guilt from the truly guilty. Where is responsibility, justice and accountability? And for our purposes in our own efforts for self-development as ministers of God, where is development or improvement of character—or the possibility of those occurring—when the guilty are not held accountable?

An alternate interpretation of this conversation would be to say that David was right to be lenient with the widow's son and with his own son. The woman might have argued for mercy with this line of thought, "Your Majesty, consider this good reason there is for a merciful sentence. Remember how gracious and merciful the Lord your God is. Remember how the Lord forgave you of the blood of Uriah. Let the king, that received mercy, now show mercy."

Four things, however, seem to indicate that this was not a time for mercy, but rather a time for justice. Firstly, Scripture itself says, "When justice is done, it brings joy to the righteous but terror to evildoers" (Proverbs 21:15) and Isaiah 26:9-10, which says, "My soul yearns for you in the night; in the morning my spirit longs for you. When your judgments come upon the earth, the people of the world learn righteousness. But when grace is shown to the wicked, they do not learn righteousness; even in a land of uprightness they go on doing evil and do not regard the majesty of the Lord."

Secondly, David was weak not to have corrected his sons. He was responsible to correct them, but did not. Other verses demonstrate that David did not, by being lenient with them, serve his children well. For example, I Kings 1:6 speaking about says Adonijah, the younger brother of Absalom says, "(His father had never rebuked him by asking, "Why do you behave as you do?" He was also very handsome and was born next after Absalom.) Thirdly, cities of refuge were available and had a God-ordained protocol for handling murders. The young man in the widow's story had been fighting. It was not an accidental death. Fourthly, as the story of Absalom's restoration unfolds it reveals that David and all of Israel would have been saved much grief—a civil war—had David corrected Absalom firmly rather than being so "merciful." Such "mercy" is not mercy; it is weakness and not only Absalom suffered because of it.

3. The Application of the Story 12-17

The woman received permission to speak more. "Then the woman said, 'Let your servant speak a word to my lord the king.’ ‘Speak,’ he replied.” So the woman proceeded with a mixture of truth and its misapplication. Verses 13-14 say, "The woman said, 'Why then have you devised a thing like this against the people of God? When the king says this, does he not convict himself, for the king has not brought back his banished son? Like water spilled on the ground, which cannot be recovered, so we must die. But that is not what God desires; rather, he devises ways so that a banished person does not remain banished from him.'" Joab knew how the land lay, that David is thinking of the brilliant, but good for nothing Absalom and devised a clever story sufficiently like the real situation and put it in the mouth of a widow who could receive pity from David. The woman had David in a trap—since he has promised to waive justice and absolve her guilty son.

The wise woman's saying went deep into the heart of the king. She turned the king's oath against him and required him to bring back his own guilty and unrepentant son; his "banished" son. She implied that human power is most noble when the guilty go unpunished, penalties are abandoned and wanderers are restored.

Now, for a moment, lay aside the metaphor of the widow's "two sons" and Absalom as well. Who are the banished? This woman laid to heart the great, awful truth that sin results in separation from God. They are not necessarily glaring criminals, but the whole human race is included. As Cain was banished, and had taken flight, now Absalom had taken flight and was banished. So all of us in the human race generally, and from time to time each of us individually, are both banished and take flight from the presence of a holy God who loves righteousness and hates evil. We cannot be blessedly and peacefully close to God unless we are also far from sin.

God's love will never abandon us, so He is always available, but our sin interferes. Two flat polished plates of metal can adhere, can be close, but if there is sand between, they are not comfortable together; they grate against each other. So our sin separates us from God. He resists our sin and we flee from his holiness. We are both at flight and banished, and both of these conditions are self-inflicted—they are our fault. The problem that separates needs to be solved before justified restoration can occur.

David's dilemma: David was Absalom's king and had to consider law and justice, but David was also Absalom's father and his heart cried out for his son. A banished son is still a son for whom the loving father yearns. Only the redeemed are true "sons of God," since only in a broader sense, the heavenly father—like David—yearns for fellowship with His banished sons and daughters and designed a way to satisfy His own sense of justice and restore them to himself—to make them true sons and daughters.

God's love moves around the worst, the most unworthy, the most rebellious in the far-off land, and does not desire the death of the banished sinner, but rather that he would turn from his sin, repent, and live—not only have life, but life abundant. God wants to restore, but He wants to do it the right way.

In the woman's parable, she says in verse 14 that "he (God) devises ways so that a banished person may not remain estranged from him." God works to restore the banished, to heal the relationship. He not only brings the son geographically from one place to another, but psychologically, emotionally and relationally turns hearts toward, instead of away from, each other. And He deals effectively with the issue that originally produced the banishment. It was a major task that required God to "devise ways." David restored the banished, but did it poorly. God did it and did it right—it cost's Jesus' life.

The widow's case apparently accomplished what Joab and the widow wanted and the time came to apply it to Absalom. The king appeared to be surprised, but does not seem to be displeased that the mouth of the people—the story-teller—is actually making a case for his own beloved son. She wrongly assumed that Absalom's case was the same as her son's. So if the king will protect my son, then He will also protect and restore his own son.

Apparently the king was pleased with her wit and conduct. But, Absalom's case differed very much from her story. Absalom was not an only son. He killed his brother at a table before guests, maliciously and with long-term animosity. Absalom did not slay his brother upon a hasty passion, but upon an old grudge; not in the field, where there were no witnesses, but at the table, before all his guests. "We must all die." was certainly an exaggeration. Yes, we will will die and Amnon would someday have died too, but that did not make Absalom's murder excusable. Leaving Absalom in his self-imposed banishment does not bring Amnon back. Yes, but that is not a good defense. Murder is murder and demands accountability.

4. Joab’s Role Revealed 18-20

The king suspected that the hand of Joab was in the matter and the woman acknowledged this was so. Why would a woman—a plain citizen from Tekoa in the Judean countryside not far from Bethlehem—want to be involved in the political developments in the kingdom?

The woman immediately and openly admitted it. Verse 19b-20a say, “Yes, it was your servant Joab who instructed me to do this and who put all these words into the mouth of your servant. Your servant Joab did this to change the present situation.” Perhaps she was implying that if David thought it was a good idea, thank Joab, and if it was a bad idea, likewise let Joab be responsible. It is more likely, however, that she was giving Joab the credit for something that was agreeable to the king. It was therefore easy for her to tell the truth. Joab wanted to change the situation. Good! Then let Absalom repent.

But there is a problem—The whole drift of popular thinking today goes in the direction of a superficial and easy gospel—“Oh, of course, God forgives like David forgave. Isn’t God, love? Is not God, our Father?” People forget there are formidable obstacles to divine forgiveness. The gospel, which says “God will pardon, of course!” sounds very charitable, but at the bottom is unquestionably cruel. Such a Gospel reduces a sense of personal responsibility, abolishes accountability and leads people, like it led Absalom, to careless ambition. The possibility and potential for personal development is almost completely eliminated.

THE TRAGIC AND SAD ABSALOM AND AMNON AFFAIR

luiz@vidalyon.com (Luiz Sifuentes) — Sun, 05 Mar 2023 03:41:55 GMT

II Samuel 13:23 – 39

23 Two years later, when Absalom’s sheep shearers were at Baal Hazor near the border of Ephraim, he invited all the king’s sons to come there. 24 Absalom went to the king and said, “Your servant has had shearers come. Will the king and his attendants please join me?” 25 “No, my son,” the king replied. “All of us should not go; we would only be a burden to you.” Although Absalom urged him, he still refused to go but gave him his blessing. 26 Then Absalom said, “If not, please let my brother Amnon come with us.” The king asked him, “Why should he go with you?” 27 But Absalom urged him, so he sent with him Amnon and the rest of the king’s sons. 28 Absalom ordered his men, “Listen! When Amnon is in high spirits from drinking wine and I say to you, ‘Strike Amnon down,’ then kill him. Don’t be afraid. Haven’t I given you this order? Be strong and brave.” 29 So Absalom’s men did to Amnon what Absalom had ordered. Then all the king’s sons got up, mounted their mules and fled. 30 While they were on their way, the report came to David: “Absalom has struck down all the king’s sons; not one of them is left.” 31 The king stood up, tore his clothes and lay down on the ground; and all his attendants stood by with their clothes torn. 32 But Jonadab son of Shimeah, David’s brother, said, “My lord should not think that they killed all the princes; only Amnon is dead. This has been Absalom’s express intention ever since the day Amnon raped his sister Tamar. 33 My lord the king should not be concerned about the report that all the king’s sons are dead. Only Amnon is dead.” 34 Meanwhile, Absalom had fled. Now the man standing watch looked up and saw many people on the road west of him, coming down the side of the hill. The watchman went and told the king, “I see men in the direction of Horonaim, on the side of the hill.” 35 Jonadab said to the king, “See, the king’s sons have come; it has happened just as your servant said.” 36 As he finished speaking, the king’s sons came in, wailing loudly. The king, too, and all his attendants wept very bitterly. 37 Absalom fled and went to Talmai son of Ammihud, the king of Geshur. But King David mourned many days for his son. 38 After Absalom fled and went to Geshur, he stayed there three years. 39 And King David longed to go to Absalom, for he was consoled concerning Amnon’s death.

For two years Absalom harbored and nursed a very deep and strong root of bitterness. “Two years later” (v 23). During this time his hatred ripened. Perhaps he waited for an opportunity to not only kill him but to also disgrace him as well. Being angry is not good for us. Eph 4:26-27 say, “In your anger do not sin. Do not let the sun go down while you are still angry, and do not give the devil a foothold.” If one sunset can harm our souls and give a foothold to the devil to work his mischief, what could two years do?

1. Absalom’s Plan And its Execution 23-29

The time of sheering sheep was a celebrative and joyous time for feasts. Just as Nabal had, so now Absalom planned to personally attend such a festive event of his own making. Verses 23-24 say, “when Absalom’s sheep shearers were at Baal Hazor near the border of Ephraim, he invited all the king’s sons to come there. Absalom went to the king and said, 'Your servant has had shearers come. Will the king and his attendants please join me?'" So we see that Absalom invited his father and his brothers. This would provide an opportunity for Absalom to pay his respects to his guests and also become more respected by his neighbors. David declined the invitation even though Absalom urged him. “‘No, my son,’ the king replied. ‘All of us should not go; we would only be a burden to you.’ Although Absalom urged him, he still refused to go but gave him his blessing” (v 25). Absalom was not too disappointed that his father would not come because he did get what he really wanted—his brother Amnon’s attendance—Amnon and all the other sons of the kings would grace his table. Verses 26-27 say, “Then Absalom said, ‘If not, please let my brother Amnon come with us.’ The king asked him, ‘Why should he go with you?’ But Absalom urged him, so he sent with him Amnon and the rest of the king’s sons.”

Absalom had concealed his hatred and evil intentions toward Amnon so completely that David was unsuspecting. Amnon had drawn David into his plot inasmuch as David sent Tamar to be with Amnon and now Absalom drew David into his plot because David is the one who now sent Amnon to Absalom’s feast. David had no reason to suspect any design upon him in that particular invitation: “Let my brother Amnon go;” but neither Absalom nor David allowed Amnon to make his own decision; David “sent” Amnon. Amnon might have been hesitant, but being sent by his father later probably added to David’s grief.

Following his own design, Absalom spread a fine table with plenty of wine for all his guests, especially Amnon whom he wanted to be particularly merry. Perhaps Absalom knew Amnon liked to drink and provided for him to drink his fill—for the last time. Verses 28-29 say, “Absalom ordered his men, ‘Listen! When Amnon is in high spirits from drinking wine and I say to you, “Strike Amnon down,” then kill him. Don’t be afraid. Haven’t I given you this order? Be strong and brave.’ So Absalom’s men did to Amnon what Absalom had ordered. Then all the king’s sons got up, mounted their mules and fled.” Absalom’s plan succeeded but at what price? The brothers all fled from Absalom and Absalom fled from justice.

The instructions Absalom gave his servants concerning Amnon, that they should mingle his blood with his wine, were brutal and heartless. Had he challenged him to a debate or duel it might have been less evil. After all, Amnon was guilty of raping his sister. Such justice might have even appeared to be excusable if not honorable, but to murder him, as he did, was to follow Cain’s example with one big difference. Cain killed Abel because Able was righteous, but Absalom killed Amnon because Amnon was unrighteous. But murder is murder and neither Cain nor Absalom were authorized to take matters into their own hands. He wanted Amnon to be killed while his heart was merry—less careful and less able to protect himself. Shall we pity Amnon that he did not even have time or thought to ask God for forgiveness as he died?

The deed, however, is even more insidious when we consider that Absalom did not execute “justice” himself, but rather had his servants do it. He would make them guilty too. When he gave the command—who gave Absalom authority to make such a command?—then they were to kill him, strike him down. When the law said not to murder, Absolom said "Murder!" and they obeyed their master. “Haven’t I given you this order?” Yes, but who gave you that authority? “Don’t be afraid . . . . Be strong and brave.” No, that is not bravery and neither is it strength. You, more than one of you, strike down one—and that one drunk—is that bravery or strength? No, that is foolishness, immoral, debase and evil. Servants, underlings of any kind, children under parents, employees under their employer, sheep under their shepherd, pastors under their bishop—none of these—are well instructed if they do not know that to obey God is better than to obey man. Masters too must remember they have a Master in heaven.

II Sam 8:18 says, “Benaiah son of Jehoiada was over the Kerethites and Pelethites; and David’s sons were priests.” Does this behavior look like the proper conduct of priests? If there were any noble sons there, this would be an insult to them, to kill their older brother publicly while he was drunk. Amnon had not acted much like a priest and Absalom was certainly not presently acting like one. Was Amnon’s adultery the only cause for the murder at the party? Wasn’t Amnon the older son, the heir to the throne, and didn’t Absalom later try to take his fathers throne by force? The sword has entered David’s house.

Nathan had prophesied this. II Sam 12:9,10&12 say, “Why did you despise the word of the Lord by doing what is evil in his eyes? You struck down Uriah the Hittite with the sword and took his wife to be your own. You killed him with the sword of the Ammonites. Now, therefore, the sword will never depart from your house, because you despised me and took the wife of Uriah the Hittite to be your own.’ . . . . You did it in secret, but I will do this thing in broad daylight before all Israel.’” Now that predicted sword is drawn in David’s house. Amnon is killed by it and all the other sons flee from it.

What confusion would this bring to the citizens of this great nation? How could David maintain order in the country if he cannot preserve and sustain it in his family? Little wonder that in the New Testament Paul says to Timothy what a church leader must be like: “He must manage his own family well and see that his children obey him, and he must do so in a manner worthy of full respect. (If anyone does not know how to manage his own family, how can he take care of God’s church?)”

2. Fake News Corrected, Reached David 30-32

Understandably David was very distressed when he heard the news—until he learned that it was fake news. Verses 30 says, "While they (the king's sons) were on their way, the report (fake news) came to David: 'Absalom has struck down all the king's sons; not one of them is left.' The king stood up, tore his clothes and lay down on the ground; and all his attendants stood by with their clothes torn." David reacted at the level of his perception; he had been told so therefore he thought that all his sons had been killed. All his sons had not been killed, but David reacted as though they had because as far as he knew they had. All of Job's sons were killed; not because of sin in the family, but because God permitted an opportunity for Job to show himself righteous under distress. What did that righteous man, Job, do when he heard that all his sons and daughters had all been killed? Job 1:20-22 say, "At this, Job got up and tore his robe and shaved his head. Then he fell to the ground in worship and said: 'Naked I came from my mother's womb, and naked I will depart. The Lord gave and the Lord has taken away; may the name of the Lord be praised.' In all this, Job did not sin by charging God with wrongdoing." And what did David do when he heard that all of his sons had been killed? "The king stood up, tore his clothes and lay down on the ground; and all his attendants stood by with their clothes torn." David's response is understandable, but it was not exemplary. Sometimes extremely bad news needs a confirmation before the receiver of the news reacts. It is possible for the first hearing of such news as this, to sound more dreadful than is actually merited. Perhaps we need to learn that when we hear the worst, we can even still hope for the best, at least hope better. David stood up, tore his clothes, lay on the ground and his servants also tore their clothes. Understandable? Yes. Exemplary? No. Where was faith? Where was the peace of God? Where was trust?

Two things helped bring calm to this trouble scene. First, Jonadab, that evil nephew of David's who had given Amnon the idea of pretending to be sick, told David that only Amnon was dead. Verses 32-33 say "But Jonadab son of Shimeah, David's brother, said, 'My lord should not think that they killed all the princes; only Amnon is dead. This has been Absalom's express intention ever since the day Amnon raped his sister Tamar. My lord the king should not be concerned about the report that all the king's sons are dead. Only Amnon is dead.'" Jonadab knew. Jonadab could tell and could have told. Possibly he knew from months before, if he was not lying. We don't know. If he knew it earlier, why did he not warn his friend Amnon or his uncle David? What a wicked man he was, if he knew but did not warn others. If we do not do our best to avoid or prevent evil, we make ourselves accessory to it. Proverbs 24:11-12 say, "Rescue those being led away to death; hold back those staggering toward slaughter. If you say, 'But we knew nothing about this,' does not he who weighs the heart perceive it? Does not he who guards your life know it? Will he not repay everyone according to what they have done?" Very possibly the "friend" who would not do what he could to prevent Amnon's sin would also not do what he could to prevent Amnon's ruin.

Second, the safe return of the kings son's confirmed the truth of Jonadab's report. The watchman announced the good news. Verses 34-35 say, "Now the man standing watch looked up and saw many people on the road west of him, coming down the side of the hill. The watchman went and told the king, 'I see men in the direction of Horonaim, on the side of the hill.' Jonadab said to the king, 'See, the king's sons have come; it has happened just as your servant said.' As he finished speaking, the king's sons came in, wailing loudly. The king, too, and all his attendants wept very bitterly." When David's sons arrived, the king and his sons all wept together. The good news was that they were not all killed. The bad news was that Amnon was indeed killed, and that by his own brother. We see an outpouring of grief that Amnon was killed by Absalom, but we see no indication that anyone thought to thank and praise God that they were not all killed. The king received bad news, but it was not as bad as it could have been; he had a difficulty, but it was less than it might have been. Could or should he have been thankful?

Also, we see a great outpouring of grief that Amnon was killed, but read nothing about even a stream of heartache that Tamar was raped. To be killed is sad, but the victim's pain soon passes because the victim is dead. To be raped is bitter and mournful, yet the victim lives and suffers the rest of her life with the bereavement. Did any of the king's sons find solace in the punishment the wicked Amnon had just now received? They grieved for Amnon, but did anyone think to comfort Tamar? Justice is not always served in this life, but surely will be in the next life.

In this and the next paragraph I want to take the liberty to discuss, from a more general approach than in the preceding paragraphs, the possible optimistic response to having a difficulty that is not as great as it could have been. Not all the sons, only Amnon was killed. Is it a legitimate personal comfort to rejoice that a tragedy is not as bad as it could have been? How many times do Christians suffer, but not as much as we might have? How often do we even think to calculate how the difficulty we are experiencing might, in fact, have been reduced considerably by the invisible and gracious hand of our Protector God? Is it legitimate to thank God, that whatever difficulty we are experiencing, it is not as bad as it could have been? Can we thank Him that we have a half a glass of water, rather than complain that the glass is not full? When the days of our loved ones are cut short, would it not be honorable and virtuous to thank God that we had him or her with us for as long as we did? Is it not better to have loved and lost, than not to have loved at all? How was our life enriched by the one who's companionship we now no longer enjoy? Look at the positive side.

Along this same line of thought, as church leaders, would it not be prudent for pastors and Christian teachers to thank God for the sincere and hungry listeners God brings to us when we preach or teach, rather than fret or criticize the imagined others who could have attended the meeting but did not? Regrettably, I have heard preachers scold the people who are in attendance at a worship service because others or more were not in attendance. This makes no sense. Praise God that there are listeners sitting before you who are eager to hear the Word of God. Let's cease our complaints about the imaginary people who are not present. It is much more productive to lovingly pray for them than to criticize them for being absent. It is much better to begin a worship service by saying, "I am very you are here. I am glad to see you" than to say, "Where is everybody? Why are they not here?"

3. Absalom Fled to His Grandfather in Geshur 34a and 37-39

During our years living in Tiberius, Israel on the the west side of the Sea of Galilee, from time to time we visited or recorded teachings at the ancient site of Geshur on the hill above the north-east part of the lake. It was like traveling back in time to David's visit there, his political marriage to a daughter of the king of Geshur and the place where Absalom for three years lived in seclusion away from his father. Gesher is a real place and Absalom's flight from justice to his grandfather the king of Geshur was a real event. "Meanwhile, Absalom had fled" (v 34). To what place did Absalom flee? This is an interesting part of this drama. Absalom was now just as much afraid of the king's sons as they were of him; they fled from his malice and he fled from their due process and correction. There was no place for Absalom in Israel, he must flee to Geshur. There would be no safety for him in a city of refuge for the murder he arranged was willful, very willful. David did not punish Amnon's rape and incest, but Absalom could not guarantee that he would overlook the murder of his brother. So he made his way to his mother's relations, and was received by his grandfather Talmai, king of Geshur. David did not send for him and Talmai did not send him back to Jerusalem. "Absalom fled and went to Talmai son of Ammihud, the king of Geshur. But King David mourned many days for his son. After Absalom fled and went to Geshur, he stayed there three years. And King David longed to go to Absalom, for he was consoled concerning Amnon's death" (vs 37-39).

David mourned for Amnon a good while, but, as with David and Bathsheba's first son together, David could not call him back from the dead and David got over his grief. But he did not get over the loss of his relationship with his handsome and winsome son, Absalom. Being too easy on sin before, so still now he, instead of detesting him as a disgusting murderer, "longed to go to Absalom" (v 39). Earlier he could not find it in his heart to do justice for him, but now he can find it in his heart to show him favor. David's weakness in not controlling, correcting, teaching and discipling his sons appeared again. In the chapters yet ahead of us, we will see the horrible consequences of David's inability or unwillingness to correct his sons. This was David's imperfection and deficiency. Shame on our beloved David that he seems at times to love his sons more than he loved God; being lenient with a disobedient son is not really love.

THE TRAGIC AND SAD AMNON AND TAMAR AFFAIR

luiz@vidalyon.com (Luiz Sifuentes) — Sun, 05 Mar 2023 03:40:48 GMT

II Samuel 13:1-22

13 In the course of time, Amnon son of David fell in love with Tamar, the beautiful sister of Absalom son of David. 2 Amnon became so obsessed with his sister Tamar that he made himself ill. She was a virgin, and it seemed impossible for him to do anything to her. 3 Now Amnon had an adviser named Jonadab son of Shimeah, David’s brother. Jonadab was a very shrewd man. 4 He asked Amnon, “Why do you, the king’s son, look so haggard morning after morning? Won’t you tell me?” Amnon said to him, “I’m in love with Tamar, my brother Absalom’s sister.” 5 “Go to bed and pretend to be ill,” Jonadab said. “When your father comes to see you, say to him, ‘I would like my sister Tamar to come and give me something to eat. Let her prepare the food in my sight so I may watch her and then eat it from her hand.’” 6 So Amnon lay down and pretended to be ill. When the king came to see him, Amnon said to him, “I would like my sister Tamar to come and make some special bread in my sight, so I may eat from her hand.” 7 David sent word to Tamar at the palace: “Go to the house of your brother Amnon and prepare some food for him.” 8 So Tamar went to the house of her brother Amnon, who was lying down. She took some dough, kneaded it, made the bread in his sight and baked it. 9 Then she took the pan and served him the bread, but he refused to eat. “Send everyone out of here,” Amnon said. So everyone left him. 10 Then Amnon said to Tamar, “Bring the food here into my bedroom so I may eat from your hand.” And Tamar took the bread she had prepared and brought it to her brother Amnon in his bedroom. 11 But when she took it to him to eat, he grabbed her and said, “Come to bed with me, my sister.” 12 “No, my brother!” she said to him. “Don’t force me! Such a thing should not be done in Israel! Don’t do this wicked thing. 13 What about me? Where could I get rid of my disgrace? And what about you? You would be like one of the wicked fools in Israel. Please speak to the king; he will not keep me from being married to you.”14 But he refused to listen to her, and since he was stronger than she, he raped her. 15 Then Amnon hated her with intense hatred. In fact, he hated her more than he had loved her. Amnon said to her, “Get up and get out!” 16 “No!” she said to him. “Sending me away would be a greater wrong than what you have already done to me.” But he refused to listen to her. 17 He called his personal servant and said, “Get this woman out of my sight and bolt the door after her.” 18 So his servant put her out and bolted the door after her. She was wearing an ornate robe, for this was the kind of garment the virgin daughters of the king wore. 19 Tamar put ashes on her head and tore the ornate robe she was wearing. She put her hands on her head and went away, weeping aloud as she went. 20 Her brother Absalom said to her, “Has that Amnon, your brother, been with you? Be quiet for now, my sister; he is your brother. Don’t take this thing to heart.' And Tamar lived in her brother Absalom’s house, a desolate woman. 21 When King David heard all this, he was furious. 22 And Absalom never said a word to Amnon, either good or bad; he hated Amnon because he had disgraced his sister Tamar.

David asked for and received forgiveness for his sin with Bathsheba, but Nathan had said, “the sword will never depart from your house.” In this and future lessons in this series, do not expect to read much of blessings, successes, kindnesses, respect, favor and joys as we observed in Samuel 2-10. With this lesson we begin reading of a number of tragedies, set-backs, divisions, misunderstandings, failures, disappointments and losses. Sin opens anyone to evil while righteousness protects and preserves. When this happens to a spiritual leader the consequences are more far-reaching. If God has called you to spiritual leadership, serve Him cautiously, humbly and carefully.

1. Very Bad Advice 1-5

This record of the sin of Amnon against his sister, Tamar, causes me great sorrow every time I read it as I read through the Bible each year. The subject is not fit to be mentioned that any man, especially a son of David, should commit such abominable sin. We regret to observe that David's sons did not follow the example of his good character, but some did follow his example in immoral ways.

There is evil in the heart of humans, as to whether this evil thought came from Amnon's own heart or was urged upon him by the devil is not known. That happens to us too. But wherever the evil thought comes from, it is our responsibility to control our minds and desires. Verses 1-2 say, "In the course of time, Amnon son of David fell in love with Tamar, the beautiful sister of Absalom son of David. Amnon became so obsessed with his sister Tamar that he made himself ill. She was a virgin, and it seemed impossible for him to do anything to her." Beauty is a trap to some of us and evidently was to either Amnon or Tamar or both. The Scripture uses the word "love" but it was not love; it was lust. Amnon was sick in more ways than one. His soul was sick. He had no self-control. He did not love God and had no moral compass. There is a little of this sickness in all of us and—God be praised—the Bible tells us the life and health-giving remedy.

Those who are handsome or beautiful have no reason, because of that, to be haughty, but should rather be all the more careful. But in Amnon's case, to lust so after his sister was an unnatural perversion. It was for certain forbidden fruit and this monster—her brother—who ought to defend his sister's honor stooped to defile it. His unnatural desire for her body was so strong that he fell sick. His fleshly lust was at war with his soul and body. Sinners serve a harsh taskmaster.

The devil possibly hitch-hiked on this desire and made the temptation even stronger. Satan often does that, using our natural inclinations to do evil against us, increasing the desire, fanning the flame and encouraging us to do wrong. In this case, Amnon had a friend—or so he is called. Had he truly been a friend—actually he was a cousin—he would have quickly warned Amnon of his danger, but if Amnon choose a relative like this for a "friend," that already shows us something of Amnon's character. This man was David's nephew and apparently had more of David's blood in him than of David's spirit. Verses 3-4 say, "Now Amnon had an adviser named Jonadab son of Shimeah, David's brother. Jonadab was a very shrewd man. He asked Amnon, 'Why do you, the king's son, look so haggard morning after morning? Won't you tell me?' Amnon said to him, 'I'm in love with Tamar, my brother Absalom's sister.'"

Jonadab noticed Amnon's poor frame of mind. You are the king's son, you have many pleasure of the court at your disposal. By contrast, Daniel and his friends in Babylon knew that the pleasures of the king's court did not bring happiness, but neither Jonadab nor Amnon understood this. Jonadab was subtle, cunning and quickly offered to Amnon a remedy for his "sickness." You have the power of a prince, use it, ask your father. Jezebel counseled her husband, Ahab, in a similar way. I Kings 21:7 says, "Jezebel his wife said, 'Is this how you act as king over Israel? Get up and eat! Cheer up. I'll get you the vineyard of Naboth the Jezreelite.'" 'Gratify yourself. Do not pine. You are the king's son, upright or not, use your position to achieve your goals.' Can you see the danger of this subtle advice? Does Satan not still use it on us today? Easy gratification, physical satisfaction, fulfilled desires. These are all available to you. Take your pleasures. Drive away your sorrows. Help yourself! But at the end of such a road is death and destruction.

You and I may say to sons and daughters of the King of kings, with greater authority and certainly greater righteousness, 'Ask your Father. He will not deny you. Present your requests before His throne of grace and find help in time of need. Exercise your rights, step up to your opportunities and live like a child of the King! Accept the promise of the Father and enjoy the benefits of familiarity with Him in the higher spiritual realm.' This is very very different than the abuse of power in the lower earthly realm such as Janadab recommended to Amnon.

We may observe in this story the horrible consequences of friendship with wrong company. Far from warning Amnon of the consequences of his illegitimate desires, Jonadab gave Amnon very wicked counsel. Verse 5 says, "Go to bed and pretend to be ill," Jonadab said. "When your father comes to see you, say to him, 'I would like my sister Tamar to come and give me something to eat. Let her prepare the food in my sight so I may watch her and then eat it from her hand.'" Had he been the friend he pretended to be, he would have drawn back in horror at the mention of such extreme wickedness that he, himself was expressing, would have explained its evil, what an offense it would be to God and what a wrong to his own soul, what fatal consequence it would lead him to and whom else he might more nobly marry. But no! He gave counsel as to how to get Tamar to his bedside and then he could do what he wanted. Amnon was already sick and now Jonadab helped make him sicker. And sicker he became.

2. A Very Evil Plan Executed 6-14

Amnon followed Jonadab's advice and soon David payed a visit to his sick son. Verse 6 says, "So Amnon lay down and pretended to be ill. When the king came to see him, Amnon said to him, 'I would like my sister Tamar to come and make some special bread in my sight, so I may eat from her hand.'" Let us assume that David gave him good counsel, prayed with him and asked what he could do for him. So Amnon continued with the plan and made his request. Apparently, David saw no reason to suspect anything was wrong and immediately sent Tamar to her brother's apartment. God hid his heart from understanding in this matter. He therefore immediately ordered Tamar to go and attend her sick brother. Verse 7 says, "David sent word to Tamar at the palace: 'Go to the house of your brother Amnon and prepare some food for him.'" Though done innocently, later he probably reflected with great regret. I cannot help but observe that in the course of life some things seem very natural and appropriate to do, but they may lead to very regrettable consequences. We need the leading and warnings of the Holy Spirit. Verses 8-9 say, "So Tamar went to the house of her brother Amnon, who was lying down. She took some dough, kneaded it, made the bread in his sight and baked it. Then she took the pan and served him the bread, but he refused to eat."

Though she was a beautiful princess and well dressed, she was happy to knead cakes and bread for her brother. If she were not accustomed to making bread, she could not have done it then. So Amnon had her by his side, but he needed to have her alone. Verses 9-10 say, "'Send everyone out of here,' Amnon said. So everyone left him. Then Amnon said to Tamar, 'Bring the food here into my bedroom so I may eat from your hand.' And Tamar took the bread she had prepared and brought it to her brother Amnon in his bedroom."

Tamar was willing to humor him as in her virtue and innocence she has no thought of the pollution, evil and violence that lurked in the heart of Amnon. But soon the mask is thrown off. Verse 11 says, "But when she took it to him to eat, he grabbed her and said, 'Come to bed with me, my sister.'" Amnon's behavior was base, thoughtless, unkind, violent, foolish, brutal, cruel, passionate, savage and vicious. Why on earth did he think Tamar would comply with his demand? Yet those that are unclean may easily assume that others are too.

When I read verses 12-14, I want to weep. "'No, my brother!' she said to him. 'Don't force me! Such a thing should not be done in Israel! Don't do this wicked thing. What about me? Where could I get rid of my disgrace? And what about you? You would be like one of the wicked fools in Israel. Please speak to the king; he will not keep me from being married to you. 'But he refused to listen to her, and since he was stronger than she, he raped her."

Amnon's ears seem to be deafened to all reason. She could not persuade him to stop. Even in the disbelief and confusion of the attack, as Tamar blushed and trembled in her weaker body, yet she gave good reason from her head for Amnon to abort his evil plan. She called him "brother." Lev 18:9 says, "Do not have sexual relations with your sister, either your father's daughter or your mother's daughter, whether she was born in the same home or elsewhere." And Lev.20:17 says, "If a man marries his sister, the daughter of either his father or his mother, and they have sexual relations, it is a disgrace. They are to be publicly removed from their people. He has dishonored his sister and will be held responsible." This would be a wicked deed. She pled for her own sake too. Where would I remove this disgrace? Furthermore, she explained how it would not be good for Amnon himself. Even though you are the firstborn, would Israel submit to the government of such a fool. Is this how Amnon will repay the kindness of his sister who came to serve him?

Wickedness of this degree probably did not occur or appear suddenly in Amnon. We could guess that it developed gradually and David either did not know about it or felt he was weak and did not correct it. There are other indications in Scripture that lays blame for lack of discipling his children at David's feet. Years later when David is old, Absalom's younger brother sought to become king. Here is what I Kings 1:5-6 say about that: "Now Adonijah, whose mother was Haggith, put himself forward and said, 'I will be king.' So he got chariots and horses ready, with fifty men to run ahead of him. (His father had never rebuked him by asking, 'Why do you behave as you do?' He was also very handsome and was born next after Absalom.)" If David did not correct Absalom and Adonijah properly, what basis do we have to believe that he corrected Amnon. Samuel did not learn well from Eli's weak leadership over his sons. And David did not learn well from Samuel's weak leadership of his sons either.

But all her efforts and arguments were in vain. Amnon's haughty spirit will not be denied the pleasure of conquest that he sought. Her own chastity, comfort and honor—all that was dear to her—was of no concern to Amnon. This is how he would repay Tamar for her willingness to serve him. He will treat her as a harlot. What a villain! May God deliver modest and virtuous women from this kind of wicked, selfish and unreasonable men.

3. A Very Evil Thing Becomes Even More Evil 15-19

Satan is at work. He immediately turned Amnon's lust for Tamar into hatred toward her. He became as outrageous in his hatred as he had been in his lust. Verses 15-16 say, "Then Amnon hated her with intense hatred. In fact, he hated her more than he had loved her. Amnon said to her, 'Get up and get out!' 'No!' she said to him. 'Sending me away would be a greater wrong than what you have already done to me.'" He turned her out of doors by force ordering a servant to put her out. Verses 17-19 say, "He called his personal servant and said, 'Get this woman out of my sight and bolt the door after her.' So his servant put her out and bolted the door after her. She was wearing an ornate robe, for this was the kind of garment the virgin daughters of the king wore. Tamar put ashes on her head and tore the ornate robe she was wearing. She put her hands on her head and went away, weeping aloud as she went."

This was worse than the former and the former had already been extremely cruel. Could anything have been more barbarous, ill-natured, or more disgraceful to her. There was no apology, no time for her to recover her senses, not a moment to compose herself or get over her confusion, no allowance for her to carefully put her clothes back on again. To hate the person he had abused showed that he had no conscience, his heart was not humbled and he was out of control. Sins may seem sweet as we are tempted or during the sin itself, but they will bite like a serpent. Tamar would not stoop to Amnon's low moral level and it made Amnon all the more angry. Amnon was left alone in his quarters with his sin, his sickness and his servants. We must leave the corrupt, depraved and foul criminal to the terrors of his own guilty conscience. This sad wretch of a man would, in two years, receive justice, but other developments were to occur first.

4. The Responses of Absalom and David 20-23

Secrets become known. Can you think of any sin that was exposed more rapidly than Amnon's? No sooner was the door bolted behind her, than Amnon's crime, immorality and transgression became dramatically and publicly declared by the beautiful princess weeping with deep grief as she shuffled down the street with her beautiful gown torn and ashes on her head. She bitterly lamented the insult and injury she had received. It was a stain to her honor, though no blemish to her virtue. She tore her fine clothes in an attempt to express her grief. She put ashes on her head intentionally to deform herself, she no longer felt beautiful.

She went to her brother Absalom's house because he was her own brother, and lived there in solitude and sorrow. Verse 20 says, "Her brother Absalom said to her, 'Has that Amnon, your brother, been with you? Be quiet for now, my sister; he is your brother. Don't take this thing to heart.'" And Tamar lived in her brother Absalom's house, a desolate woman." Absalom spoke kindly to his sister, Tamar. We do not know if he confided in her his desire which became an intention to avenge the injustice. Apparently Amnon had a reputation which would explain why Absalom inquired if she had been with him. Absalom could have known it was dangerous for a modest woman to be with Amnon and yet Tamar to be totally unaware.

Was David angry with himself for telling Tamar to go to Amnon's apartment? Was he angry with Absalom? Was he angry with Amnon? If so, for what? Probably. He could not have been angry with Tamar. Verse 21 says, "When King David heard all this, he was furious."

David had reason to be angry that his own son would do this wicked thing and draw him in as an accessory to it. It would be an embarrassment to him for not giving him a better education; a blot on his family, the ruin of his daughter, a bad example in his kingdom and bring condemnation on his oldest son.

We must ask, was it enough for him to just be angry? No. He ought to have punished his son for it, and put him to open shame because as Amnon's father and king he had the responsibility and the power to do it. He fell into Eli's and Samuel's error, whose sons were not disciplined and raised to be righteous. If Amnon were dear to him, he should have corrected him. Proverbs 23:13-14 say, "Do not withhold discipline from a child; if you punish them with the rod, they will not die. Punish them with the rod and save them from death." But the problem here was that Amnon was no longer a child. It was too late for Amnon though not too late for Solomon. But Eccl. 8:11 could still apply. It says, "When the sentence for a crime is not quickly carried out, people's hearts are filled with schemes to do wrong."

And did Absalom give vent to his anger or grief? No. Verse 22 says, "And Absalom never said a word to Amnon, either good or bad; he hated Amnon because he had disgraced his sister Tamar."

Absalom apparently had resolved already to be the judge in Israel. Since his father will not punish Amnon, he will. But a difference exists between judgment for the sake of justice and the satisfaction of revenge. II Sam 3:3 tells us who Absalom and Tamar's mother was. ". . . the third, Absalom the son of Maakah daughter of Talmai king of Geshur;" Absalom's grandfather was not a believer; he was a heathen king. Absalom evidently wanted to take revenge from a time long before he actually did so. Amnon would make his sister a harlot; Absalom would make Amnon pay with his blood.

Absalom "hated Amnon because he had disgraced his sister Tamar." Absalom's hatred of his brother's crime could have been commendable. He may have correctly quoted the law of Moses and found justice for Tamar against Amnon, but Absalom wrongly made himself a judge. The same law that says do not commit adultery also says do not kill. James 2:11 says, "For he who said, 'You shall not commit adultery,' also said, 'You shall not murder.'" Absalom has not yet killed Amnon, but the seeds of that murder have already begun to grow in his heart.

Absalom hid his hatred and said nothing either good or bad to Amnon. He either acted like he did not know or did not care—and waited for his opportunity. Absalom's hatred was sin. In the verses that follow in the remainder of II Samuel chapter thirteen we will see what that hatred produced. Absalom had no thought for bringing Amnon to repentance and restoration; he could only think of revenge. Amnon's and Absalom's hearts were both hard; an accident waiting to happen. Had either of them followed the wisdom and grace of Lev. 19:17, there could have been a better outcome. "Do not hate a fellow Israelite in your heart. Rebuke your neighbor frankly so you will not share in their guilt." Either of them could have; neither of them were willing. The Word of God gives us guidance and help in all situations, but if we don't read or obey it, that wisdom and help remains unclaimed. And so the principle of Proverbs 26:26 is proven true in what happened to these two brothers. "Their malice may be concealed by deception, but their wickedness will be exposed in the assembly."

Let us not entertain deceitful notions of what love is. Leniency to allow children to grow up in our homes, to disobey without our correcting them with fair and firm discipline as David evidently did, is not love; it is weakness. We may think its is love, but it is not love. If we love our children we will correct them. To want to be physically intimate with anyone who is not our spouse as Amnon did, is not love; it is lust. Neither David nor Amnon understood love correctly. These lessons are vital to the Christian leader. As good examples need to demonstrate and teach love, not leniency, with our children and love, not lust, in our relationships with adults of the other gender. These are two valuable lessons the prudent Christian leader will take away from this chapter.

FORGIVEN, YET THERE ARE CONSEQUENCES

luiz@vidalyon.com (Luiz Sifuentes) — Sun, 05 Mar 2023 03:39:13 GMT

II Samuel 12:15-31

15 After Nathan had gone home, the Lord struck the child that Uriah’s wife had borne to David, and he became ill. 16 David pleaded with God for the child. He fasted and spent the nights lying in sackcloth on the ground. 17 The elders of his household stood beside him to get him up from the ground, but he refused, and he would not eat any food with them. 18 On the seventh day the child died. David’s attendants were afraid to tell him that the child was dead, for they thought, “While the child was still living, he wouldn’t listen to us when we spoke to him. How can we now tell him the child is dead? He may do something desperate.” 19 David noticed that his attendants were whispering among themselves, and he realized the child was dead. “Is the child dead?” he asked. “Yes,” they replied, “he is dead.” 20 Then David got up from the ground. After he had washed, put on lotions and changed his clothes, he went into the house of the Lord and worshiped. Then he went to his own house, and at his request they served him food, and he ate. 21 His attendants asked him, “Why are you acting this way? While the child was alive, you fasted and wept, but now that the child is dead, you get up and eat!” 22 He answered, “While the child was still alive, I fasted and wept. I thought, ‘Who knows? The Lord may be gracious to me and let the child live.’ 23 But now that he is dead, why should I go on fasting? Can I bring him back again? I will go to him, but he will not return to me.” 24 Then David comforted his wife Bathsheba, and he went to her and made love to her. She gave birth to a son, and they named him Solomon. The Lord loved him;25 and because the Lord loved him, he sent word through Nathan the prophet to name him Jedidiah. 26 Meanwhile Joab fought against Rabbah of the Ammonites and captured the royal citadel. 27 Joab then sent messengers to David, saying, “I have fought against Rabbah and taken its water supply. 28 Now muster the rest of the troops and besiege the city and capture it. Otherwise I will take the city, and it will be named after me.” 29 So David mustered the entire army and went to Rabbah, and attacked and captured it. 30 David took the crown from their king’s head, and it was placed on his own head. It weighed a talent of gold, and it was set with precious stones. David took a great quantity of plunder from the city 31 and brought out the people who were there, consigning them to labor with saws and with iron picks and axes, and he made them work at brick making. David did this to all the Ammonite towns. Then he and his entire army returned to Jerusalem.

Nathan delivered his message and went home. Quite possibly he spent some time in prayer for David having delivered a heavy message. I Chron. 3:4b-5 say, "David reigned in Jerusalem thirty-three years, and these were the children born to him there: Shammua, Shobab, Nathan and Solomon. These four were by Bathsheba daughter of Ammiel." and Luke 3:31, which is part of Joseph's genealogy, tells us that David and Bathsheba's son, Nathan, was the one through whom the linage of Adam is traceable to Joseph. It mentions "the son of Nathan." So we know that, in naming a son after him, David honored Nathan, held no grudges and respected him.

Probably sometime after Nathan the prophet left David's house David wrote his famous confessions and prayers of Psalm 51. Scripture is clear that God's forgiveness is very thorough, that as far as the East is from the West, God has removed our transgressions (Psalm 103:12). God forgets our sin. If we were to confess them again later, God might ask us "What sin?" in view of the fact that He, unlike we in our inability to forget things we wish we could forget, is able to intentionally forget. This would help us understand what Ezekiel was talking about when he said we need not mention our sins again, "Then, when I make atonement for you for all you have done, you will remember and be ashamed and never again open your mouth because of your humiliation, declares the Sovereign Lord."

1. David's Sincere Prayer for his Son 15-19

"After Nathan had gone home, the Lord struck the child that Uriah's wife had borne to David, and he became ill" (v 15). When God forgives sin, it is thorough, but the history of generations of Christians in the past and our own human experience today indicates that we still live with the consequences of our sin. We may readily observe that David was humbled by this situation and prayed earnestly for his child. Furthermore, his night-long intercession and days of fasting give testimony to his sincerity as indicted in verses 16-17, "David pleaded with God for the child. He fasted and spent the nights lying in sackcloth on the ground. The elders of his household stood beside him to get him up from the ground, but he refused, and he would not eat any food with them."

Apparently he was willing to bear the shame of his sin because, far from wishing the reminder of his sin—the child—were dead as some might be tempted to do, David prayed earnestly that he might live. We do not see that David was pleading for forgiveness; he already had that; he was begging for the life of the child. Nathan had told him that the child would die; yet, while it was alive and he had hope for it to live, he earnestly interceded with God for him. Apparently this went on for seven days. So intense and sincere were David's prayers that when the child died the servants were afraid to tell him of it.

According to verse 18, when the child died on the seventh day, the servants so feared that the grieving David would be put into even more grief, weeping, contrition and anguish of soul, if he knew the baby had died, that they feared to tell him. "On the seventh day the child died. David's attendants were afraid to tell him that the child was dead, for they thought, 'While the child was still living, he wouldn't listen to us when we spoke to him. How can we now tell him the child is dead? He may do something desperate.'" David's servants intended well, but they made the mistake of thinking that David thought as they thought. They did not know that David would react quite the opposite. Why? Because David, even this early in the history of the development of ethics and godly thought, already knew of the hope we can have in the after-life. David had hope for the next life that they evidently did not have. "If only for this life we have hope in Christ, we are of all people most to be pitied." They did not know the truth written by Paul in I Cor. 15:19 which David, apparently understood much earlier than his contemporaries—the reality and hope of the future life of the believer. "David noticed that his attendants were whispering among themselves, and he realized the child was dead. "Is the child dead. ‘Is the child dead?’ he asked. ‘Yes,’ they replied, ‘he is dead.’” Now they were in for a surprise.

2. David Explained a Profound and Practical Matter 20-23

David immediately transitioned from mourning to celebration. "Then David got up from the ground. After he had washed, put on lotions and changed his clothes, he went into the house of the Lord and worshiped. Then he went to his own house, and at his request they served him food, and he ate" (v 20).

Today we would say he took a shower, put on deodorant and after-shave and fresh clothes, went to church and worshipped. Godly people have the ability to think other-worldly. Notice the similarity between David and Job's spiritually mature reactions. David "went into the house of the Lord and worshiped," and Job 1:20-21 say, "At this, Job got up and tore his robe and shaved his head. Then he fell to the ground in worship and said: 'Naked I came from my mother's womb, and naked I will depart. The Lord gave and the Lord has taken away; may the name of the Lord be praised.'" They acknowledged their afflictions and humbled themselves under them. They prayed as James tells all who are afflicted to do in James 5:13 "Is anyone among you in trouble? Let them pray." According to Ecclesiastes 3:4, there is "a time to weep" and "a time to mourn", but weeping and mourning should never hinder worshipping.

David gave a thoughtful explanation to his inquiring servants. They asked, "Why are you acting this way? While the child was alive, you fasted and wept, but now that the child is dead, you get up and eat" (21)! His servants thought it was strange for David to afflict himself for the child's sickness and then celebrate when the child died. So David explained using a profound tenet in the faith of Christian believers. All over the world Christians celebrate this and Christianity is the only religion that offers this hope. David said, "While the child was still alive, I fasted and wept. I thought, 'Who knows? The Lord may be gracious to me and let the child live.' But now that he is dead, why should I go on fasting? Can I bring him back again? I will go to him, but he will not return to me."

In many instances in the Bible we are told that God saw the repentant heart or the humility or some other indication that God's message had had its desired effect and the person had turned back to the Lord, and accordingly the Lord changed what He was about to do acknowledging the penitent response and behavior of the person He was dealing with. David thought "Who knows? The Lord may be gracious to me and let the child live." It is still the case today in Jewish principle and tradition for interpreting events God's uses; if the person repents, the threat, judgment or warning is successful. The warning that is heeded and leads to repentance is a successful warning and being successful it no longer needs to be carried out. That is a successful threat of judgment or warning; it was successful inasmuch as it had its desired effect. So for David to fast and pray for the child's life was quite okay. But when the child died and David could see that healing and restoration was not God's plan this time, he submitted to the plan of God for the present time, worshipped and moved on in domestic and public life—as we see in the next verses he indeed did.

When in trouble we can always pray with a submissive, quiet and trusting heart to see if God will deliver us. Even if we do not have a specific or particular promise that we can quote to God as we intercede or even if we do not know the will of God in the matter before us, we still can ask Him that, if He is willing, would He do such and such. Submissive praying is powerful praying. Persevering prayer can be submissive or it could be an indication that we are stubborn. We must discern carefully when and when not it is appropriate to persevere.

When a relative or friend falls sick, the prayer of faith can prevail much; while there is life there is hope which gives place for prayer. If the sick person dies that is no indication of a lack of power, love or intent on God's part. David worshipped. He could not bring the child back. The dead are generally considered to be out of reach for prayer. Tears and prayers do not bring our loved ones back to life. Instead of mourning overmuch for them, it is more beneficial and comforting to remember we have the hope of a future with God. Instead of mourning for his or her death, we should prepare for our own. Even in the Old Testament days, God's people had some hope for their futures, and in the New Testament, because of Christ's resurrection and ascension, that line of thought is emphasized and clarified much more.

Godly parents can have great hope for a happy reunion with their deceased babies. Our dead infants and Christian children who die young are much happier and spared much grief. David's household had many internal problems. Surely Tamar could comfort David and Bathsheba regarding the death of their first baby. That little baby boy was spared, whereas Tamar, who lived, suffered greatly in David's palace at the hand of her brother Amnon. Who can guarantee the life would have been good for that baby to have lived?

3. A New Beginning 24-25

David’s marriage with Bathsheba did not bring pleasure to God. The whole affair displeased Him greatly. But God hates divorce and a divorce would not have healed anything. Far from that, God later gave them a healthy son and even sent Nathan with a name for him. "Then David comforted his wife Bathsheba, and he went to her and made love to her. She gave birth to a son, and they named him Solomon. The Lord loved him; and because the Lord loved him, he sent word through Nathan the prophet to name him Jedidiah.” “Jedidiah” means “loved by the Lord.” They had already named him Solomon when the news of the new name arrived. Maybe that is why they called him Solomon and that name is generally used for him.

We can probably safely assume that Bathsheba carried a heavy heart through these times. Knowing her own complicity in the affair with the king, losing her husband, adjusting to a new life in the palace with David surrounded by the intrigue and sorrow of her son who died, were not good reasons for her to be happy. But God not only restored David’s joy of salvation but also gave comfort to Bathsheba. David comforted Bathsheba, but with the birth and success of Solomon, surely God’s comfort was better. God gave them, together, a son. “Solomon” means “peaceful,” possibly named that way since his birth was a sign of God’s being at peace with them. The same God who gave Seth instead of Abel now gave Jedidiah who is a type of Christ, God’s son in whom He is well pleased.

David patiently submitted to the will of God in the death of the other child, and now God made up for the loss of that one in the birth of this one. There is a lesson here for us. When we cheerfully yield to God’s dealings, God is free to work through those of us He calls to serve Him. When we as pastors, evangelists, missionaries, teachers or Christian leaders have a bad attitude, a complaining spirit and harbor a resentment toward God or the circumstances He has allowed in our lives, we spoil, destroy and impair the treasured ministry of the Holy Spirit through us. The way to have our all-important anointing restored, continued or increased is to cheerfully surrender all complaints and grievances to God. Because just as God’s wisdom flowed through Jedidiah—loved of God—known as Solomon, so you and I are not only reconciled to God, but become His favorites and as God uses you, the gifts He has given you are released to stream unhindered through you to many.

4. Another Military Victory 26-31

We do not know if the birth of Jedidiah in Jerusalem or the conquest of Rabbah in Ammon came first. In other words, we do not know if the cloud of guilt and sorrow still hung over David’s head during this campaign or if he went to the battlefront having already won his domestic battles and with the joy of forgiveness encouraging and strengthening his advances. In any case, we may note that God was gracious to David to give him these great successes against his enemies to the south—the Ammonites. Though David used the Ammonites sword to murder Uriah, yet God used David’s sword to destroy the ungodly Ammonites. David had good reason to know that God was not dealing with him according to his sin, but in accord with His blessing on his reign. Ps 103:10 is applicable again. It says “he does not treat us as our sins deserve or repay us according to our iniquities.”

While David was occupied with domestic concerns in Jerusalem, meanwhile Joab was successful near Rabbah. We see Joab acted honorably in giving to David the opportunity to once again lead the armies of Israel into victorious battle. “Meanwhile Joab fought against Rabbah of the Ammonites and captured the royal citadel. Joab then sent messengers to David, saying, 'I have fought against Rabbah and taken its water supply. Now muster the rest of the troops and besiege the city and capture it. Otherwise I will take the city, and it will be named after me'" (vs 26-28). We may notice that Joab shows himself a faithful servant who desired more to honor his king (and uncle) than to take the credit for conquering Rabbah.

David was either eager to get away from domestic problems in Jerusalem, or, more likely, recently forgiven and sensing God’s blessings again on his life was again ready to run through a troop and leap over a wall, so he accepted Joab’s invitation. “So David mustered the entire army and went to Rabbah, and attacked and captured it. David took the crown from their king’s head, and it was placed on his own head. It weighed a talent of gold, and it was set with precious stones. David took a great quantity of plunder from the city and brought out the people who were there, consigning them to labor with saws and with iron picks and axes, and he made them work at brick making. David did this to all the Ammonite towns. Then he and his entire army returned to Jerusalem” (vs 28-31).

We can only hope that David was not too eager to wear Hanun’s jewel-studded gold crown or too greedy in taking much plunder. Our desire would be for David to have cast the crown at the Lord’s feet and declare it was the Lords not David’s. We could also wish that David was not too harsh in assigning work to the conquered. If this took place before the birth of the child, Nathan’s visit, the prayer and the forgiveness, then these actions might be interpreted to mean that David was altogether too ambitious and too harsh. If, on the other hand, all this took place after the child’s birth, Nathan’s visit, the forgiveness, the sickness, fasting and the prayer etc., we would interpret this as joyful celebration of God’s blessing on the battlefield possibly as a sign of the forgiveness and restoration God had given to David.

The big lesson from this part of David’s life is that what we do and the attitude we have can hinder the movement of the Holy Spirit through us. Even after the sin of adultery and murder were confessed and forgiven; even after David prayed and fasted for the life of his first son by Bathsheba; David still had to keep his attitude right, yield the situation into God’s care, and worship. There in the temple look and see David worshipping. Look into his heart and see that he is not complaining about his loss. He is humbling himself before his God and God will lift him up. He is an example for any man or woman of God who wants to maintain God’s fresh anointing through the ups and downs, twists and turns, headaches, heartaches and experiences of Christian ministry. We are forgiven, but we still have losses and every day have to deal with our corrupt flesh, the consequences of past decisions and actions, die daily, keep our hearts free from resentment and maintain a sweet and cheerful demeanor that is right in God’s sight. Then God can work through us.

GOD SPEAKS AGAIN THROUGH NATHAN

luiz@vidalyon.com (Luiz Sifuentes) — Sun, 05 Mar 2023 03:37:51 GMT

II Samuel 12:1-14

12 The Lord sent Nathan to David. When he came to him, he said, “There were two men in a certain town, one rich and the other poor. 2 The rich man had a very large number of sheep and cattle, 3 but the poor man had nothing except one little ewe lamb he had bought. He raised it, and it grew up with him and his children. It shared his food, drank from his cup and even slept in his arms. It was like a daughter to him. 4 “Now a traveler came to the rich man, but the rich man refrained from taking one of his own sheep or cattle to prepare a meal for the traveler who had come to him. Instead, he took the ewe lamb that belonged to the poor man and prepared it for the one who had come to him.” 5 David burned with anger against the man and said to Nathan, “As surely as the Lord lives, the man who did this must die! 6 He must pay for that lamb four times over, because he did such a thing and had no pity.” 7 Then Nathan said to David, “You are the man! This is what the Lord, the God of Israel, says: ‘I anointed you king over Israel, and I delivered you from the hand of Saul. 8 I gave your master’s house to you, and your master’s wives into your arms. I gave you all Israel and Judah. And if all this had been too little, I would have given you even more. 9 Why did you despise the word of the Lord by doing what is evil in his eyes? You struck down Uriah the Hittite with the sword and took his wife to be your own. You killed him with the sword of the Ammonites. 10 Now, therefore, the sword will never depart from your house, because you despised me and took the wife of Uriah the Hittite to be your own.’ 11 “This is what the Lord says: ‘Out of your own household I am going to bring calamity on you. Before your very eyes I will take your wives and give them to one who is close to you, and he will sleep with your wives in broad daylight. 12 You did it in secret, but I will do this thing in broad daylight before all Israel.’” 13 Then David said to Nathan, “I have sinned against the Lord.” Nathan replied, “The Lord has taken away your sin. You are not going to die. 14 But because by doing this you have shown utter contempt for the Lord, the son born to you will die.”

1. The Poor Man’s Ewe Lamb 1-4

A length of time passed, at least nine months, during which David could have, but did not repent, before Nathan brought a message from God to David. By then the child had already been born. "But because by doing this you have shown utter contempt for the Lord, the son born to you will die" (v 14). David was guilty of adultery and murder, yet for nine months he was unrepentant. Did his conscience never bother him during that time? Did he never feel remorse? We can probably assume that during that time there was no witness of the Spirit that God was with him, no comfort from the Word of God, no joy in his salvation and little, if any, strumming of his harp and singing of songs to the Lord and no Psalms written as far as we can tell.

God did not send Nathan to place a nice comfortable bandage on this wound. This situation required a major operation and Nathan must do it. It is not for the prophet of God—pastor, evangelist or teacher—to choose his message. If we want to be a man or woman of God, we must be a man or woman of God—and deliver His messages. The last time Nathan had given a message from God to David, it was a good message; easy to deliver and easy to receive: The Lord will build your house and it will last for eternity. Now Nathan is called upon to deliver a difficult, but necessary remedial memorandum.

Though the information Nathan gave and David received was severe, it was what was needed and we can see the good fruit of it in Ps 51:12-15: "Restore to me the joy of your salvation and grant me a willing spirit, to sustain me. Then I will teach transgressors your ways, so that sinners will turn back to you. Deliver me from the guilt of bloodshed, O God, you who are God my Savior, and my tongue will sing of your righteousness. Open my lips, Lord, and my mouth will declare your praise." We could wish that David's heart had told him to repent before Nathan's visit, but whether that is true or not, we know he did not. Did the birth of the baby not declare openly David had been with Uriah's wife long before Uriah died and the king married his neighbor? Yet David did not repent. David needed a wake-up call; a cannonball from God and Nathan delivered it.

We learned in II Samuel chapter 11 that David had displeased the Lord. We might think that if that were so, enemies would invade and terrors and plagues would come to Israel. But no, God sent Nathan, David's friend and confidant, to instruct and counsel him. A friend that will tell you the truth you need to hear, not what he thinks you want to hear, is a true friend. Every Christian leader should have a few of that kind of friends, whether they be your spouse, a staff member or your partner in ministry. You, like David, need someone who is not afraid of you and will tell you the truth. And when they do, don't scold them; thank them.

If there ever was a time when David needed counsel from Nathan, this would be that time. But David did not call for Nathan, rather God sent Nathan to David—because God loves His people and God loves His ministers. God may allow us to fall into sin, but He will not allow us to comfortably remain in it; He cares enough to confront us and we can be thankful for that. We do not know how long David would have continued in his unrepentant state had Nathan not come to visit him that day. But we do know what Isaiah 57:17-18 says: "I was enraged by their sinful greed; I punished them, and hid my face in anger, yet they kept on in their willful ways. I have seen their ways, but I will heal them; I will guide them and restore comfort to Israel's mourners."

God pursues us before we seek after Him or know we need to seek Him, or else certainly we would be lost. Nathan was the prophet through whom God had earlier sent him notice of his kind intentions to build his house for eternity and now by that same Nathan, God sent him this message of wrath. God's word in the mouth of His ministers must be received, whether of terror or comfort. Nathan was obedient and went on God's errand. He did not say, "David has sinned, don't send me." No. II Thess. 3:15 says,"Yet do not regard them as an enemy, but warn them as you would a fellow believer." Neither did Nathan say "David is our king, I cannot reprove him." Is 50:7 says, "Because the Sovereign Lord helps me, I will not be disgraced. Therefore have I set my face like flint, and I know I will not be put to shame." The servant of the Lord is a servant of the Lord; we do what He says and God takes care of us.

God knows how to use parables. Jesus and others in the Bible did. The message needs to be clear and if a parable is the better, more effective vehicle, then use a parable. In order to reach into David's heart without warning David to set up his defenses, Nathan told a story. And it was effective. It was a parable which David thought addressed a problem between two of his subjects, one rich with many sheep and one poor with only one ewe lamb that he dearly loved. David was wise to give Nathan access to himself and this was probably not the only time Nathan visited David. Pastor, take notice. Be available to your people.

Nathan presented to David a sad story of a grievous injury that a rich man had done to an honest neighbor. "The rich man had a very large number of sheep and cattle, but the poor man had nothing except one little ewe lamb he had bought. He raised it, and it grew up with him and his children. It shared his food, drank from his cup and even slept in his arms. It was like a daughter to him" (v 2). The rich man had flocks and herds but the poor man had one lamb, a ewe-lamb, a little ewe-lamb, not having enough money to buy or keep more. This little lamb "grew up with him and his children" (v 3). He was fond of it, and it was always familiar with him. The rich man, needed a lamb with which to entertain a friend, took and cooked the poor man's lamb rather than using one of his own many lambs. "He took the ewe lamb that belonged to the poor man and prepared it for the one who had come to him" (v 4).

By this story Nathan showed him the evil of the sin he had been guilty of in having adultery with Bathsheba. David had many wives and concubines, whom he kept at a distance, as rich men keep their flocks in their fields. Had David had but one wife, and had she been dear to him, as the ewe-lamb was to its owner, she would have been psychologically and physically close to him. For David to keep the principle recorded in Proverbs 5:19 would have been easy. "A loving doe, a graceful deer—may her breasts satisfy you always, may you ever be intoxicated with her love." Marriage is a good force against fornication and adultery, but to have many wives apparently cheapens the marriage vows and makes it more difficult to keep them. Uriah was like the poor man with one dear lamb. He had only one wife, who was to him as his own soul, and always lay in his bosom, for he had no other and desired no other to lie there. This makes David's sin all the more grievous, he violated Bathsheba and gravely wronged Uriah.

David thought Nathan's story was true and immediately passed judgment on the rich man that for his injustice in taking away the lamb, he must pay with his life and restore four-fold like the law said in Exodus 22:1. "Whoever steals an ox or a sheep and slaughters it or sells it must pay back five head of cattle for the ox and four sheep for the sheep. Pr. 6:32 says, "People do not despise a thief if he steals to satisfy his hunger when he is starving." If a poor man steal from a rich man, to satisfy himself when he is hungry, he must make restitution even though the theft is understandable. Yet, on the other hand, Pr. 6:32 says, "But a man who commits adultery has no sense; whoever does so destroys himself." David's sentence on the rich man seems harsh. David said the rich man must die. "As surely as the Lord lives, the man who did this must die! He must pay for that lamb four times over, because he did such a thing and had no pity." David was then under guilt himself and perhaps he lashed out at the supposed rich man out of his own feelings of guilt.

2. The Pronouncement of Guilt 5-9

Nathan not only told a powerful story and led David to see the unfairness of someone who has much to take from another who has little, but he also waited for David to speak. Then, after David spoke and in doing so condemn himself, Nathan eloquently, forcefully and with few words delivered the punch line—the cannonball landed. "You are the man!" Nathan applied the parable.

If you think the rich man deserved to die then you also. David, you are the man who has done this wrong, and even worse than the rich man in the story, you did it to a faithful, honest, loyal neighbor who, as a soldier, was willing to give his life for you. You deserve to die, more than the rich man who took a lamb, you took a poor man's wife. Did the rich man deserve to die who took his neighbor's lamb and you do not who took your neighbor's wife? The poor man lived though he lost his lamb, but Uriah who lost his wife, lost his life too.

If ever a king received a harsh rebuke, David did then. Nathan spoke as an ambassador and prophet from God. Verses 7-10 say, "I anointed you king over Israel, and I delivered you from the hand of Saul. I gave your master's house to you, and your master's wives into your arms. I gave you all Israel and Judah. And if all this had been too little, I would have given you even more. Why did you despise the word of the Lord by doing what is evil in his eyes? You struck down Uriah the Hittite with the sword and took his wife to be your own. You killed him with the sword of the Ammonites. Now, therefore, the sword will never depart from your house, because you despised me and took the wife of Uriah the Hittite to be your own."

Through Nathan God reminded David of the great things He did for him, anointed him king, preserved him in the kingdom, gave him power over Saul's house and household and Nabal and then gave him Judah and then Israel. And, "I would have given you even more." God was very liberal with David and with us, but when bountiful blessings cause us to want more than is proper or ethical; causes us to want forbidden fruit, we go beyond what God has promised when what He has promised should be enough.

Nathan, furthermore, charged David with contempt of divine authority because in verse 9 he included this: "Why did you despise the word of the Lord by doing what is evil in his eyes?" David wrote in lofty and noble expressions of his love for the law of God and yet here he is charged with contempt of the law. It is possible to love it and not obey it. Don't we show our love for it by our obedience to it?

The murder of Uriah is mentioned twice in verse 9 and, yes, the word murder is used. Those that plot evil are as truly guilty of it as those that execute it. David's sin with Bathsheba is also mentioned twice, once in verse 9 and again in verse 10. Nathan had told David of God's plan to build his family, preserve it and extend it eternally. Yet David showed contempt for God's specific promise when he polluted his house with adultery and murder. Lust and blood is not the way to build a house for God. Sexual conquest is not always only a matter of lust; it often includes elements of power, authority, ownership, and domination. Murder is not always the product of hate either. David did not hate Uriah; he wanted power to have Bathsheba for himself for whatever other reason. We do not know which of these possible factors possessed David, but we know he was guilty of adultery and murder.

3. The Sentence Pronounced 10-14

Nathan furthermore foretold a detail regarding Gods judgements upon his family for this sin. Verse 10 says, "the sword will never depart from your house, because you despised me and took the wife of Uriah the Hittite to be your own." Not only in your time, but also in the times of your descendants. It is easy to see the connection between this prophesy and the bloody stories of Amnon, Absalom, and Adonijah, all of whom fell by the sword. God had promised that His mercy should not depart from him and his house as recorded in chapter 7:13-16 telling of Solomon, "He is the one who will build a house for my Name, and I will establish the throne of his kingdom forever. I will be his father, and he will be my son. When he does wrong, I will punish him with a rod wielded by men, with floggings inflicted by human hands. But my love will never be taken away from him, as I took it away from Saul, whom I removed from before you. Your house and your kingdom will endure forever before me; your throne will be established forever.'" Could the mercy of God and the sword coexist in one household? Probably. We can endure long afflictions and still experience steadfast mercy. Nathan said clearly that the sword should not depart.

In the story of Absalom we certainly see the fulfillment of verses 11-12. "Out of your own household I am going to bring calamity on you. Before your very eyes I will take your wives and give them to one who is close to you, and he will sleep with your wives in broad daylight." Sin brings trouble into a family, and one sin is often made the punishment of another. During the revolt of Absalom, David's wives were paraded on the rooftop and placed in tents for all to see—possibly on the same rooftop on which David had walked the night he received Bathsheba's visit. Nathan did not say that it would be David's own son who would do this, but it was in fact done by Absalom at Ahithophel's suggestion.

Such sin used to be punished by having one's own wife ravished by another. Job referred to this kind of humiliating punishment in Job 31:9-11 "If my heart has been enticed by a woman, or if I have lurked at my neighbor's door,then may my wife grind another man's grain, and may other men sleep with her.For that would have been wicked, a sin to be judged." The sin was done in secret and craftily hidden, but the punishment David would receive would be open, and just as shrewdly announced. God will show how much He hates sin, even in His own people, and wherever He finds it, He will punish it.

David immediately repented and confessed his sin. He did not excuse or minimize it. "I have sinned against the Lord" (v 13). We do not know how much more or what more he may have said then, but we do have a record of what he soon wrote. It is in Ps. 51:1-4 "Have mercy on me, O God, according to your unfailing love; according to your great compassion blot out my transgressions. Wash away all my iniquity and cleanse me from my sin. For I know my transgressions, and my sin is always before me. Against you, you only, have I sinned and done what is evil in your sight; so you are right in your verdict and justified when you judge," and verses 12-13 "Restore to me the joy of your salvation and grant me a willing spirit, to sustain me. Then I will teach transgressors your ways, so that sinners will turn back to you," all of which was written at this time in David's life.

His pardon was declared, upon this penitent confession, but with a sad qualification. Apparently the same God who commissioned Nathan to deliver His message to David also permitted him to declare His forgiveness upon repentance. When David said I have sinned, Nathan perceived that he was a true penitent but that the child would die. "Nathan replied, ‘The Lord has taken away your sin. You are not going to die. But because by doing this you have shown utter contempt for the Lord, the son born to you will die'" (v 14).

Your sin will not be your everlasting ruin. Nevertheless, the sword will not depart from your house. David deserved to die either as an adulterer or as a murderer. But God would not cut him off as He could justifiably have done. You will be chastened by the Lord, David, but you will not be condemned with the world. He did, in God's name, assure him that his sin was forgiven. David deserved to die as an adulterer and murderer, but God would not cut him off as He might justly have done. God treated him, just as He treats us, better than we deserve.

We do not know when David wrote Psalm 32:5. It does not tell us. Neither do we know how soon David came to this position of not covering his sin, but confessing it. Nor do we know if it had long been his policy, but for the nine months between the affair and Nathan's visit it had lapsed. But we do know that David wrote this: "Then I acknowledged my sin to you and did not cover up my iniquity. I said, ‘I will confess my transgressions to the Lord.' And you forgave the guilt of my sin."

Nathan pronounced a sentence of death upon the child in verse 14. "But because by doing this you have shown utter contempt for the Lord, the son born to you will die." Notice the display of the sovereignty of God who, in this instance, allowed the guilty parent to live and the guiltless infant to die. God can do what He wants with each person.

It is sad that David's behavior brought reproach to God's reputation. Our lives have the power to bring glory to Him as we behave with good works so that others may see them and glorify our Father in heaven. By the same token, our bad works can discredit His name. David sinned against God's honor; he gave an opportunity to God's enemies to blaspheme Him. What might the wicked people of that generation have done? The unbelievers? The idolaters? Could they not, would they not triumph in David's fall, speak ill of God and of His law, when they saw one guilty of such evil who professed to love Him and His law? He prays, sings, writes Psalms. Ha! What good are those if they cannot restrain adultery and murder? Saul was rejected for a less matter. Why then must David live and reign? Even today some justify their own immoral behavior by wrongly using David's bad example. They fail to realize that each must pay for his or her own sins and God looks on the heart. Believers, God's sons and daughters, have a responsibility. Rom 2:24 says, "As it is written: ‘God's name is blasphemed among the Gentiles because of you.'" So God vindicated His honor by showing His displeasure against David for this sin, and letting the world see that though He loved David He hates his sin. The child died.

A careful look at the subject headings throughout the remainder of II Samuel will readily reveal that from chapter 11 on David suffered the consequences of his sin with Bathsheba and against Uriah. Forgiven? Yes. But still there were consequences. Forgiveness has to do with our standing with God—are we justified or not? Consequences have to do with effectiveness in Christian living and fruitfulness for God's glory.

I don't want only to be forgiven, I want to be fruitful; not only to be righteous, but to be useful; not only to be a son, but to actively participate in the family business. I want to avoid sin, not because I fear I would not be forgiven (I could be forgiven), but because I know it would diminish the glory I give my Father.

UNCLE AND NEPHEW, PARTNERS IN CRIME

luiz@vidalyon.com (Luiz Sifuentes) — Sun, 05 Mar 2023 03:36:23 GMT

II Samuel 11: 16-27

16 So while Joab had the city under siege, he put Uriah at a place where he knew the strongest defenders were. 17 When the men of the city came out and fought against Joab, some of the men in David’s army fell; moreover, Uriah the Hittite died. 18 Joab sent David a full account of the battle. 19 He instructed the messenger: “When you have finished giving the king this account of the battle, 20 the king’s anger may flare up, and he may ask you, ‘Why did you get so close to the city to fight? Didn’t you know they would shoot arrows from the wall? 21 Who killed Abimelek son of Jerub-Besheth? Didn’t a woman drop an upper millstone on him from the wall, so that he died in Thebez? Why did you get so close to the wall?’ If he asks you this, then say to him, ‘Moreover, your servant Uriah the Hittite is dead.’” 22 The messenger set out, and when he arrived he told David everything Joab had sent him to say. 23 The messenger said to David, “The men overpowered us and came out against us in the open, but we drove them back to the entrance of the city gate. 24 Then the archers shot arrows at your servants from the wall, and some of the king’s men died. Moreover, your servant Uriah the Hittite is dead.” 25 David told the messenger, “Say this to Joab: ‘Don’t let this upset you; the sword devours one as well as another. Press the attack against the city and destroy it.’ Say this to encourage Joab.” 26 When Uriah’s wife heard that her husband was dead, she mourned for him. 27 After the time of mourning was over, David had her brought to his house, and she became his wife and bore him a son. But the thing David had done displeased the Lord.

1. Reflections on David’s Sin

When David’s efforts to make it appear that Uriah, not he, was the father of the child failed, and knowing that in a matter of time it would be clear that Bathsheba had committed adultery with somebody, and to avoid Uriah’s revenge and Bathsheba’s and his own embarrassment, David designed to have Uriah killed. Apparently in David’s mind committing murder at the hand of an Ammonite during a war with the Ammonites seemed like less of a sin than to murder him outright. Of course David knew that Uriah would eventually know of Bathsheba’s unfaithfulness and whether that would be traced to David or not was not known. It was known by the palace staff, however, and that secret might get exposed. David did not want to take the chance. Furthermore, if Uriah was no longer alive, David could have Bathsheba for himself the rest of their lives. Adulteries sometimes lead to murders, since one wickedness needs to cover another. David concluded that Uriah must die.

The innocent, valiant, gallant man, who was ready to die for his kings’s honor, would now die by that king’s cowardly decision. How different was the heart of David today; it is difficult to remember that this is the man whose heart convicted him when he merely cut off the edge of Saul’s garment. Could this possibly be he that executed justice to all his people? How can he do so unjust a thing? David was not thinking correctly, if he was thinking at all. This story is a grim reminder that any one of us—even if we deeply love God—can be deceived by ourselves or by the devil or both. Even the most sincere among us can be wrong. Sins war against the soul, cause the eye to blink and what devastations they make in that war. They harden the heart, sear the conscience, and deprive men of all sense. Prov. 6:32 says, “But a man who commits adultery has no sense; whoever does so destroys himself.” And Job 24:14-15 says, “When daylight is gone, the murderer rises up, kills the poor and needy, and in the night steals forth like a thief. The eye of the adulterer watches for dusk; he thinks, ‘No eye will see me,’ and he keeps his face concealed.”

Works of darkness do not like the light. David bravely slew Goliath publicly, and he was proud of it; but, when he cowardly and deceitfully killed Uriah, it was done secretly, for he was rightly ashamed of it—only not ashamed enough abort the plan. If we are afraid to let people know what we are doing, how we are thinking; if we cannot be transparent as Christian leaders, perhaps we should reexamine what it is we are doing and let the Holy Spirt check us. Who does things he or she is not proud of? The devil can put a poisonous arrow in our heart and further put it into our head how to do it.

Absalom killed Amnon by telling his servants to assassinate him and Ahab killed Naboth by allowing Jezebel to set up a mock court to have him condemned to death. David killed Uriah by the hand of the Ammonites. Yes, if Uriah had not been in that dangerous place in the battle he could have lived, but another would have been there and would have died. Soldiers take the risk of death. Uriah died as noble soldiers die—in the line of obedience to the commander and faithful service. It was in a field of honor where soldiers choose to die, but for those of us who know the bigger picture we know it was still a cowardly murder by the king whom Uriah sought to serve.

2. Joab Completed His assignment 16-21

David sent orders—with Uriah!—to have Uriah moved to the front and most dangerous part of the battlefield and then desert him to the enemy. Verses 14-15 say “ In the morning David wrote a letter to Joab and sent it with Uriah. In it he wrote, ‘Put Uriah out in front where the fighting is fiercest. Then withdraw from him so he will be struck down and die.’” This was David’s plan to kill Uriah and it was successful. Several significant factors make this murder especially hideous. It was deliberate. There was time to change his mind, but David did not. He had written a letter, which took time and deliberation and he had had time to reverse the command written in the letter; but he didn’t.

Verses 16-17 say, “So while Joab had the city under siege, he put Uriah at a place where he knew the strongest defenders were. When the men of the city came out and fought against Joab, some of the men in David’s army fell; moreover, Uriah the Hittite died.”

He sent the letter by Uriah himself. Can you think of anything more unreasonably unkind than this? How David could wish dead someone whom he trusted so completely that he would trust Uriah to deliver the letter that killed Uriah is beyond comprehension. David took unfair advantage of Uriah’s zeal and courage to fight for his country and his king. David’s sin compelled others to sin with him. Joab was not an angel, but Joab did not think to do this sin. David designed it and compelled Joab to comply and become a partner in crime. Not only Uriah, but others too died because of this incident.

It gave triumph and joy to the enemies of God and Israel—the Ammonites. David, do you really want to hand such a victory to the Ammonites? David, what are you thinking? David, do you have eyes? David, do you have a heart? David, what possesses you? Much later in his life David prayed for himself, as recorded in 2 Samuel 24:13-14, that he might not fall into the men’s hands, nor run from his enemies. The Scriptures say, “So Gad went to David and said to him, ‘Shall there come on you three years of famine in your land? Or three months of fleeing from your enemies while they pursue you? Or three days of plague in your land? Now then, think it over and decide how I should answer the one who sent me.’ David said to Gad, ‘I am in deep distress. Let us fall into the hands of the Lord, for his mercy is great; but do not let me fall into human hands.” Yet David himself sent Uriah into the hands of the enemy Ammonites even though Uriah had no iniquity in hands, heart or head.

Joab was David’s nephew and was lacking in personal ethical standards anyway. He could not be depended on to filter out an immoral command from his uncle the king. So to the front lines, to the most dangerous place in the battle went the faithful and honest Uriah. Why did Joab do this merely because of a letter, without knowing the reason? Maybe he thought Uriah was guilty of something. Maybe this comforted Joab for having spilled innocent blood himself. Remember Abner?

If Joab derived comfort from David’s sin, that comfort was very wrong-headed for sure. If any of us feel justified in doing the wrong thing just because someone else did the same thing or something worse, the justification we falsely feel surely is not from God. The Bible—not the behavior of our contemporaries—is the plumb-line of God’s will for our behavior. Amos 7:7-8 says “This is what he showed me: The Lord was standing by a wall that had been built true to plumb, with a plumb line in his hand. And the Lord asked me, ‘What do you see, Amos?’ ‘A plumb line,’ I replied. Then the Lord said, ‘Look, I am setting a plumb line among my people Israel; I will spare them no longer.’”

Or maybe Joab had some kind of grievance against Uriah and it was easy to obey the king’s misguided directive. This explanation lacks credibility, however, because we know from a later exchange between this uncle and nephew that Joab was not afraid to express himself when he disagreed with David’s instructions. II Sam 19:5 and 24:3 say, “Then Joab went into the house to the king and said, ‘Today you have humiliated all your men, who have just saved your life and the lives of your sons and daughters and the lives of your wives and concubines.’” “But Joab replied to the king, ‘May the Lord your God multiply the troops a hundred times over, and may the eyes of my lord the king see it. But why does my lord the king want to do such a thing?’” So why did Joab obey a wrong order from David? His obedience to David this time makes him a partner in crime. This would have been the right time to do what soldiers today are taught to do—to not be complicit when the command is illegal. You and I have the same obligation. We need God’s wisdom and discernment if we hope to be complicit at only the appropriate times and defy the instruction, as Joab should have done, at other times.

3. Joab Reported to David 22-25

Joab sent an account of the battle, its losses and Uriah’s death to David. “Joab sent David a full account of the battle” (v 8). Joab disguised the situation but it was not necessary. David was glad to hear the report that his plan had succeeded. Joab pretended to think David would be sad or angry at the loss of life and bring up some of Israel’s military history such as the time Abimelech lost his life being too close to danger. Probably Israelis of Joab and David’s day, especially soldiers, would know this story recorded in Judges 9:53, “a woman dropped an upper millstone on his head and cracked his skull.” Abimelech lost his life because of unknown and unintended danger, and Uriah paid with his life because David and Joab intentionally put Uriah in great danger.

Joab cleverly ordered the messenger to calm David’s “disappointment” by mentioning that Uriah was killed. Joab knew that David would be secretly pleased to hear that. Here are verses 22-24. “The messenger set out, and when he arrived he told David everything Joab had sent him to say. The messenger said to David, ‘The men overpowered us and came out against us in the open, but we drove them back to the entrance of the city gate. Then the archers shot arrows at your servants from the wall, and some of the king’s men died. Moreover, your servant Uriah the Hittite is dead.’” The story may be partially fabricated. Did the Ammonites really have the upper hand? Did they really come out of the city? Were they really driven back? But, yes, it was true that Uriah had been killed and that is what David wanted to hear. His plan had succeeded. He was now free to comfort Bathsheba and then marry her.

So David received the news with a secret satisfaction. Verse 25 says, “David told the messenger, ‘Say this to Joab: “Don’t let this upset you; the sword devours one as well as another. Press the attack against the city and destroy it.” Say this to encourage Joab.”” David is not unhappy—he needed no comfort. Joab need not be unhappy, but he nevertheless is to receive some unnecessary comfort. All is well. Uriah is dead. Don’t worry about it. It was a chance of war, nothing more. He ordered Joab to make the battle stronger next time, while by his sin, he himself was weakening it, and tempting God .

4. The Cover-Up Becomes an Even Bigger Sin 14-15

The smoothness of this part of the cover-up, in my view, tells us that Bathsheba was not entirely innocent in this affair. David married the widow who got over her disappointment and grief quite quickly it seems. She went along with tradition in the ceremony of mourning for her husband in as short a time as custom allowed. And then David took her to his house as his wife, and she bore him a son. Uriah’s revenge was avoided, but the birth of the child so soon after the marriage publicized the affair to any thinking person of that day. The shame David and Bathsheba may have felt, whether public or private, was nevertheless shame. “When Uriah’s wife heard that her husband was dead, she mourned for him. After the time of mourning was over, David had her brought to his house, and she became his wife and bore him a son” (vs 26-27). It appeared to look good. Maybe only the palace staff knew the secret. We don’t know, but we do know that Someone of great significance knew and was unhappy about it. The Lord was displeased and the crime was published and punished.

In the record in I Kings 15:5 about Abijah Judah’s king for a while many years later, we see this situation referred to “He (Abijah) committed all the sins his father had done before him; his heart was not fully devoted to the Lord his God, as the heart of David his forefather had been. Nevertheless, for David’s sake the Lord his God gave him a lamp in Jerusalem by raising up a son to succeed him and by making Jerusalem strong. For David had done what was right in the eyes of the Lord and had not failed to keep any of the Lord’s commands all the days of his life—except in the case of Uriah the Hittite.” In the adultery, falsehood, murder, and this marriage, it was all displeasing to the Lord.

David had pleased himself, but displeased God. God sees and hates sin in his own people—especially the leaders and examples of His people. When a Christian leader sins, putting his or her own pleasure, ego or power before the sacred responsibility to shepherd God’s sheep, he or she does a great disservice to a high calling. Sin in the life of a shepherd is more ingratitude, treachery, and reproach, than in the sins of others. None of us should allow sin in our lives because of the poor example of David. Those in leadership that sin as David did will fall under the greater displeasure of God as David did. Paul warns about the seriousness and responsibility of being a leader—a father—in Christ’s church: “I am writing this not to shame you but to warn you as my dear children. Even if you had ten thousand guardians in Christ, you do not have many fathers, for in Christ Jesus I became your father through the gospel. Therefore I urge you to imitate me.” A teacher, leader, overseer, father—whatever title you use—in Christ’s Church has a greater and heavier responsibility than rank and file Christians. You want the position? Accept also the responsibility.

5. A Much Better Alternative

When we try to cover our sin, it indicates that we care more for the praise of men than the approval of God. Sure, it is horribly embarrassing to admit we have sinned, so much so that we add to the sin by covering it with lies. Impenitence, lies, deceit, secrecy, secret inner embarrassment, fear of discovery etc. all go together with the effort to cover sin. There is a much better alternative which is just the opposite of cover-up. It is: openness, transparency, honesty, candor, frankness, integrity, self-respect and trustworthiness. A cover-up leads to more and more problems such as distrust, suspicion, lack of respect and eventually to an eternity separate from God. A repentant and honest heart leads to restoration, renewal, forgiveness, acceptance, courage, confidence, a pure heart and the kind of personal respect that a leader needs if he or she is ever going to have a following.

Here are two lists. The first list provides a sample of the sort of things that make up a normal Christian life.

Normal Christian experiences: Fellowship with God, acceptance from God, forgiveness, joy, confidence, peace, love, inner witness of the Spirit, temptations, tests, victories and positive influence on those about us. You will notice that temptations and tests are a part of this list. They are a part of the Christian experience. It is not a sin to experience temptations or tests; it is a sin to yield to those temptations or to fail the test when God has promised no temptation or test will ever be too difficult for us—He will not allow us to experience a temptation or test that is too hard. I Corinthians 10:13 says, “No temptation has overtaken you except what is common to mankind. And God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can endure it.” It is easy to understand why this verse in the Bible is loved so much.

No Christian needs to experience the items on this second list; they are substandard and we can live above that.

Normal experiences for the impenitent: Embarrassment, shame, fear, anxiety, worry, suspicion, no confidence, no courage, desire to hide, living a lie, deceitful, ineffective prayers and discouragement. When we are unrepentant, these are the kinds of things that preoccupy our thinking and color our perceptions so negatively. We live in the fear that our sin will be discovered.

Yet at any moment as we spin out of the inner circle of fellowship with God, we have the opportunity to repent. It may take courage for us to do that, but repentance is a way of life for those of us who want to maintain a close relationship with God. Every time we discover that we have yielded to a temptation, the sooner we repent the better. If we develop the habit of quick repentance it will seem like we did not spin out of the circle of fellowship with God at all.

If David had quickly repented, perhaps as soon as Bathsheba arrived at the door of his quarters, this incident would have passed quickly. He never repented until months later when Nathan the prophet confronted him. How many times during those months did he hide in his bedroom fearful that others would discover the secret of his affair with Bathsheba and the cover-up sin he shared with his nephew Joab?

Quick repentance, the quicker the better, is a very much preferred alternative to cover-up. If we, as Christian leaders, will model this for those who follow us, we all will have much more fruit, success in God’s eyes, good results, and effectiveness in our work for the Lord. These two chapters dealing with the sin of David and Bathsheba and the cover-up by David and Joab bring an exceedingly important truth to our attention if we are serious about serving God in this generation. People are watching God’s Church—especially her leaders. Better not to sin, but if we do, repent quickly and sincerely. Cover-up is worse.

DAVID SINS WITH BATHSHEBA

luiz@vidalyon.com (Luiz Sifuentes) — Sun, 05 Mar 2023 03:34:50 GMT

II Samuel 11:1-15

1 In the spring, at the time when kings go off to war, David sent Joab out with the king’s men and the whole Israelite army. They destroyed the Ammonites and besieged Rabbah. But David remained in Jerusalem. 2 One evening David got up from his bed and walked around on the roof of the palace. From the roof he saw a woman bathing. The woman was very beautiful,3 and David sent someone to find out about her. The man said, “She is Bathsheba, the daughter of Eliam and the wife of Uriah the Hittite.” 4 Then David sent messengers to get her. She came to him, and he slept with her. (Now she was purifying herself from her monthly uncleanness.) Then she went back home. 5 The woman conceived and sent word to David, saying, “I am pregnant.” 6 So David sent this word to Joab: “Send me Uriah the Hittite.” And Joab sent him to David. 7 When Uriah came to him, David asked him how Joab was, how the soldiers were and how the war was going. 8 Then David said to Uriah, “Go down to your house and wash your feet.” So Uriah left the palace, and a gift from the king was sent after him. 9 But Uriah slept at the entrance to the palace with all his master’s servants and did not go down to his house. 10 David was told, “Uriah did not go home.” So he asked Uriah, “Haven’t you just come from a military campaign? Why didn’t you go home?” 11 Uriah said to David, “The ark and Israel and Judah are staying in tents, and my commander Joab and my lord’s men are camped in the open country. How could I go to my house to eat and drink and make love to my wife? As surely as you live, I will not do such a thing!” 12 Then David said to him, “Stay here one more day, and tomorrow I will send you back.” So Uriah remained in Jerusalem that day and the next. 13 At David’s invitation, he ate and drank with him, and David made him drunk. But in the evening Uriah went out to sleep on his mat among his master’s servants; he did not go home. 14 In the morning David wrote a letter to Joab and sent it with Uriah. 15 In it he wrote, “Put Uriah out in front where the fighting is fiercest. Then withdraw from him so he will be struck down and die.”

Forty-one and a half chapters of I and II Samuel and I Kings are devoted to the story of David’s life. It is sad that only eight chapters (II Sam 3-10) are required to tell the story of David’s successful kingdom years. This shortest part of David’s life was spent in wonderful victories and could have continued. The training and preparation period, beginning with I Sam 16, taught us much. Now with this lesson we enter his later difficult years with a sword in his family. We learn important lessons from all of David’s life, but it remains lamentable that Israel’s most loved and successful king served in righteousness and victory for only a relatively short time. The woes of his later years were brought on by the incident we look at in this lesson. We must learn some hard lessons if we want to be successful over the long term.

1. The Affair of David and Bathsheba 1-5

Verse one has one glorious feature—the success of Joab on the battlefield, and a very inglorious one—David neglected a duty of leadership. “In the spring, at the time when kings go off to war, David sent Joab out with the king’s men and the whole Israelite army. They destroyed the Ammonites and besieged Rabbah. But David remained in Jerusalem.” To God’s glory, Joab and the army further pursued the war against the Ammonites recorded in II Samuel 10 for we see it continued in II Samuel 11:1. David had defeated the army of the Ammonites and soon he sent more forces to more completely waste the Ammonites; to further avenge the injustice done to his ambassadors. Rabbah was a large city and while Joab and the army was laying siege to it David remained in Jerusalem.

Our joy and celebration of the victory against the Ammonites is short-lived; it is ruined because back home in Jerusalem, David is defeated by another enemy. After a great victory on the field showing David’s wisdom and bravery publicly, back at Jerusalem in the privacy of the bedroom of the palace his foolishness and cowardly behavior brings great shame to himself and the whole kingdom.

When David heard of Saul and Jonathan’s deaths on Gilboah, he grieved and said, “Tell it not in Gath, publish it not in the streets of Ashkelon.” We, today as we read this sad report, about David’s behavior could say that same thing with perhaps even more grief and sorrow than David ever felt. In this chapter we read of adultery and murder—secret sins shamefully executed—both committed by that same David. We may wish we could cover this story, that it might never be told or known. This incident is so inconsistent with the virtuous and God-loving David we have been reading about that we shudder to think that he actually did this.

Shall we overlook it.? No, it cannot, it must not, be concealed. One of the reasons we love the Bible as we do is that the Bible is true. It tells things the way they were. The Scripture relates the faults even of its great heroes. The Bible’s Author always tells us the truth. Romans 15:4 says, “For everything that was written in the past was written to teach us, so that through the endurance taught in the Scriptures and the encouragement they provide we might have hope.” And I Corinthians 10:11-12 says, “These things happened to them as examples and were written down as warnings for us, on whom the culmination of the ages has come. So, if you think you are standing firm, be careful that you don’t fall!”

II Timothy 3:16 says, “All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness.” The stories are there for us. The experiences of other’s sins may be our warnings. Some never learn from their mistakes and go on and on making the same ones. Others are more clever; they learn from their mistakes and don’t repeat them. But the wisest type are able to learn from other’s mistakes; they don’t have to make them themselves. If there ever was an instance to which we may best apply this principle, this would be the story. David’s life was not ruined, he still served his people for many more years, but the heartache and difficulties he experienced for the rest of his life, apparently due in large part to this mistake or these mistakes—if you include the murder of Uriah—changed his history. We have been looking at eight chapters from II Samuel that document the best years of David’s life. They were his victorious years. Before them as recorded in I Samuel he was in training under the rigors of Saul his difficult taskmaster. From II Samuel chapter 11 to the end of his life we read of tragedy after tragedy. David’s best years come to a crashing end with the Bathsheba incident.

Quite possibly some have felt David’s experience gives them license to do the same thing; they are calloused by this story to follow David’s bad example. But the better reaction and response is to allow it to be a sobering warning to us, to put a strong guard over ourselves, and be constantly watchful against this sin. David committed adultery with Bathsheba, the wife of Uriah, and then because he knew this sin was terrible, he tried to cover it up. He tried to make it appear that the child was Uriah’s. When that project failed, he plotted the death of Uriah by the sword of Ammon, carried out that evil plan and then married Uriah’s widow.

It is to David’s shame that he was conquered and captivated by his own lust. Job 31:9-11 says, “If my heart has been enticed by a woman, or if I have lurked at my neighbor’s door, . . . . For that would have been wicked, a sin to be judged.” Not long before this event, David himself had gone with his army against Ammon then Syria. If now he had gone with his army to continue the fight against the Ammonites he would not have been walking on his rooftop. When we stay busy in our line of duty we can avoid the temptations that come to the idle. David had a wandering eye. He had wives enough in his own palace and need not have been watching a neighbor woman bathing. Were we to make a comparison, or rather a contrast, with Job, we would note that Job made a covenant with his eyes. Job 31:1 says, “I made a covenant with my eyes not to look lustfully at a young woman.” David either did not make such an agreement with his eyes or if he had he forgot it now.

David apparently immediately felt lust for her and sent to inquire about her. Verse 3 says, “David sent someone to find out about her.” Maybe he did not know if she were married or not. Perhaps he could take her as another legitimate wife. Then even after having found out who she was and whose wife she was, he took the next step, “Then David sent messengers to get her. She came to him, and he slept with her” (v 4). He may not have intended take her to bed, maybe he only hoped to enjoy her company for a while. Sin does not always appear to be sin at first, but when we take steps that put us into temptation we have already begun down a slippery path.

We could ask why she bathed in view of the king’s palace or why she accepted the invitation to visit him or why she accepted another invitation to go to bed with him. She appears to have too easily consented, perhaps because David was a great man and famous for his goodness. Sin is down-hill and it is not easy to reverse direction once started. It is wise to avoid even the possibility of such a temptation.

David may have been about fifty years old at this time and was no longer a young man. He had many wives and concubines of his own. Uriah, who served faithfully in the war with the Ammonites risking his life for his country and his king, to whom David did a grave injustice was one of his own thirty mighty men. Bathsheba, whom he violated, we might assume, was a lady of good reputation. Yet these questions remain, why did she bathe in view of the palace, why did she go to the palace and why did she go to bed with the king? Later when she received news of her husbands death, why was she not angry with David? How innocent was she? We don’t know, but we do know that she apparently consented and later kept the secret until Nathan the prophet exposed the whole thing. At any rate, David prevailed either against or with her.

The adulterer wrongs and ruins his own soul, and also that of another. David was a king responsible to bring justice, entrusted with the sword of justice and the execution of the law against criminals, especially adulterers, who were, to be put to death. If he himself is guilty, how can he enforce the law against others? He became a pattern for the evil-doer instead of a judge. Jeremiah 5:8 says, “They are well-fed, lusty stallions, each neighing for another man’s wife.” David might not have been as bad as that, but when left once to himself he showed he was not as good as his reputation. God gave Hezekiah a test too and he also failed. II Chron 32:31 says, “But when envoys were sent by the rulers of Babylon to ask him about the miraculous sign that had occurred in the land, God left him to test him and to know everything that was in his heart.” Hezekiah became proud and proved to be more concerned about his own peace and safety than Jerusalem’s benefit. The prayer that Jesus taught us to pray is direct and wise: “And lead us not into temptation, but deliver us from the evil one.” After praying that prayer we should also watch, that we enter not into it.

2.The Cover-Up Begins 6-9

Uriah had been absent from home for some weeks occupied with the Ammonite campaign. When he returned home had he known the truth of what had happened he could have exposed his wife and demanded that she be stoned for adultery. Bathsheba knew this and may have had some anxiety over it, but nevertheless waited at home for her husband to come to her and make love to her so the baby that would be born could appear to be his own. She also probably knew the crossculturally universal truth of the typical jealousy of the wronged husband as recorded in Proverbs 6:34 “For jealousy arouses a husband’s fury, and he will show no mercy when he takes revenge.”

We don’t know the nature of any agreement David may have had with Bathsheba. Possibly he had agreed he would be responsible to arrange things so that Uriah would not take revengeful action. But, judging from the nature of the relationship of consent and then informing David she was pregnant, we may suppose there was a plan. So the plan now in place was ready to be implemented.

Uriah came home from the army thinking he was bringing the war’s progress report; how the siege of Rabbah was developing. “So David sent this word to Joab: ‘Send me Uriah the Hittite.’” And Joab sent him to David. When Uriah came to him, David asked him how Joab was, how the soldiers were and how the war was going” (vs 7). After David competed his conference with Uriah he sent him home along with also a gift, possibly food he and Bathsheba could enjoy together, “and a gift from the king was sent after him” (v 8).

3. The Cover-Up Failed and Escalates 10-13

That project failed the first night since the virtuous Uriah, weary from war and his journey, wanted sleep more than food. And being unwilling to enjoy being at home with his wife when his fellow soldiers were still in the war zone slept in the guard house, not his comfortable bedroom. David had misjudged Uriah. He took a more extreme measure; next he made Uriah drunk and sent him home again. “At David’s invitation, he ate and drank with him, and David made him drunk. But in the evening Uriah went out to sleep on his mat among his master’s servants; he did not go home” (v 13). In other parts of this book we have contrasted David’ virtuous character with Saul’s wicked behavior. Now we contrast David’s cunning, plotting and selfish behavior with Uriah’s nobility. This is a sad day in the life of David. He was not at his best. He is not a good example for anyone, much less for someone who aspires to become a godly and praise-worthy leader in the work of the Lord.

Habakkuk 2:15-16 says, “Woe to him who gives drink to his neighbors, pouring it from the wineskin till they are drunk, so that he can gaze on their naked bodies! You will be filled with shame instead of glory. Now it is your turn! Drink and let your nakedness be exposed! The cup from the Lord’s right hand is coming around to you, and disgrace will cover your glory.” David made him drunk. God will place a cup of shame into the hands of those who put the cup of drunkenness into the hands of others. Robbing a man of his sensibilities is worse than stealing his money. Leaders are to do angels work and prevent the progress of evil if they can, but to further its cause is to do the devils work.

The evil plan of David with his accomplice wife Bathsheba failed both nights. Uriah’s resolution to not lie in his own comfortable bed was firm. This in spite of the invitation that Bathsheba herself also probably gave to Uriah. Again the second night “in the evening Uriah went out to sleep on his mat among his master’s servants; he did not go home.”

Uriah gave David a noble reason for his strange behavior. “The ark and Israel and Judah are staying in tents, and my commander Joab and my lord’s men are camped in the open country. How could I go to my house to eat and drink and make love to my wife? As surely as you live, I will not do such a thing!” While the army was encamped in the field, he would not lie at ease in his own house. This showed Uriah to be a generous man more concerned for the public good than for his own pleasures; a bold and hardy man indeed! When others are paying a price to promote the common good should the leaders be at ease? We leaders too should be willing to endure hardship when the church endures it.

We might be surprised that such nobility as expressed by Uriah did not appear to stimulate the same spirit in David. Neither David’s conscience nor heart seemed to be moved by it. He had basely abused such a brave man as Uriah who was so unlike himself. David sought illegitimate pleasures at the expense of others, while Uriah, out of consideration for others, was unwilling to experience even legitimate pleasures. In most matters of life there are normal behavioral rules. In this case, Uriah rose above the normal rule of a legitimate pleasure at home with his wife while David violated the normal rule with illegitimate pleasures with another man’s wife. He should have been on the battlefield with his men. Uriah outdid that law, but David violated it. Is this the man after God’s own heart? How is his behavior changed! How has this gold lost it beauty! To what depths even good men can stoop when God leaves them to themselves!

4. The Cover-Up Becomes an Even Bigger Sin 14-15

“In the morning David wrote a letter to Joab and sent it with Uriah. In it he wrote, “Put Uriah out in front where the fighting is fiercest. Then withdraw from him so he will be struck down and die.”

Uriah carried his own death warrant to the executioner. David’s letter to Joab was carried by Uriah himself. Clearly David was not thinking clearly. The problem with sin is a big enough difficulty, but it multiplies and compounds itself when we try to cover it up; the cover-up itself is sin, the sin of un-repentance, lying and deceit. Jeremiah’s attitude toward his faults is so practical and refreshingly different than David’s. Jeremiah 17:9 says, “The heart is deceitful above all things and beyond cure. Who can understand it?” Jeremiah did not trust his own heart. And Jeremiah 10:24 says, “Discipline me, Lord, but only in due measure—not in your anger, or you will reduce me to nothing.” Jeremiah had the wisdom and courage to ask God to discipline him. If David had had the attitude of Jeremiah, David could have been saved from a lot of grief.

How could David have done the terrible things he did? He was deceived. He did not fully realize what he was doing. The power, authority, prestige, honor and respect that well-intentioned people give to Christian leaders deceives us. It truly deceives us. The sin of adultery is devastating to the public ministry of a Christian leader. Careful steps, however, can be taken to prevent it. Consider this short and simple list of four:

Be accountable to your spouse with as many conversations on the subject as are necessary. Talk about your temptations and pray together about them.
Make yourself accountable. If you find yourself thinking a lot about “the other one,” face the situation, talk and pray with your spouse.
Don’t hint or admit to the “other one” that you are being tempted. It can only make the problem worse for both of you. He or she may then deliberately try to seduce you and make the temptation all the more difficult for you to resist. Keep this problem to yourself, your spouse and God.
Remember that sin is ultimately against God. Remember what Joseph said to Potiphar’s wife as recorded in Genesis 39:9: “No one is greater in this house than I am. My master has withheld nothing from me except you, because you are his wife. How then could I do such a wicked thing and sin against God?”

Satan wants to destroy you, pastor, evangelist, missionary, Christian teacher and Christian leader. Please carefully take the lesson of this chapter to heart. I say this, not because I doubt you, but because I love you.

DAVID DEFEATS THE AMMONITES

luiz@vidalyon.com (Luiz Sifuentes) — Sun, 05 Mar 2023 03:29:06 GMT

II Samuel 10:1-19

1 In the course of time, the king of the Ammonites died, and his son Hanun succeeded him as king. 2 David thought, “I will show kindness to Hanun son of Nahash, just as his father showed kindness to me.” So David sent a delegation to express his sympathy to Hanun concerning his father. When David’s men came to the land of the Ammonites, 3 the Ammonite commanders said to Hanun their lord, “Do you think David is honoring your father by sending envoys to you to express sympathy? Hasn’t David sent them to you only to explore the city and spy it out and overthrow it?” 4 So Hanun seized David’s envoys, shaved off half of each man’s beard, cut off their garments at the buttocks, and sent them away. 5 When David was told about this, he sent messengers to meet the men, for they were greatly humiliated. The king said, “Stay at Jericho till your beards have grown, and then come back.” 6 When the Ammonites realized that they had become obnoxious to David, they hired twenty thousand Aramean foot soldiers from Beth Rehob and Zobah, as well as the king of Maakah with a thousand men, and also twelve thousand men from Tob. 7 On hearing this, David sent Joab out with the entire army of fighting men. 8 The Ammonites came out and drew up in battle formation at the entrance of their city gate, while the Arameans of Zobah and Rehob and the men of Tob and Maakah were by themselves in the open country. 9 Joab saw that there were battle lines in front of him and behind him; so he selected some of the best troops in Israel and deployed them against the Arameans. 10 He put the rest of the men under the command of Abishai his brother and deployed them against the Ammonites. 11 Joab said, “If the Arameans are too strong for me, then you are to come to my rescue; but if the Ammonites are too strong for you, then I will come to rescue you. 12 Be strong, and let us fight bravely for our people and the cities of our God. The Lord will do what is good in his sight.” 13 Then Joab and the troops with him advanced to fight the Arameans, and they fled before him. 14 When the Ammonites realized that the Arameans were fleeing, they fled before Abishai and went inside the city. So Joab returned from fighting the Ammonites and came to Jerusalem.15 After the Arameans saw that they had been routed by Israel, they regrouped.16 Hadadezer had Arameans brought from beyond the Euphrates River; they went to Helam, with Shobak the commander of Hadadezer’s army leading them. 17 When David was told of this, he gathered all Israel, crossed the Jordan and went to Helam. The Arameans formed their battle lines to meet David and fought against him. 18 But they fled before Israel, and David killed seven hundred of their charioteers and forty thousand of their foot soldiers. He also struck down Shobak the commander of their army, and he died there. 19 When all the kings who were vassals of Hadadezer saw that they had been routed by Israel, they made peace with the Israelites and became subject to them. So the Arameans were afraid to help the Ammonites anymore.

1. A Misunderstanding 1-5

David paid great respect to his neighbor, the king of the Ammonites. Apparently Nahash had shown kindness to David and now David wanted to return the kindness to Nahash’ son, Hanun. We may guess that David felt good about having shown a kindness to Mephibosheth for the sake of his father Jonathan and his grandfather Saul, and now wanted to do it again on an international scale. The pleasure of doing something good can motivate us to do it again.

At a much earlier time Nahash had attacked Jabesh Gilead of Israel. I Sam. 11:2 says, “But Nahash the Ammonite replied, 'I will make a treaty with you only on the condition that I gouge out the right eye of every one of you and so bring disgrace on all Israel.'" We do not know for certain why Nahash was kind to David if he was an enemy to Israel, but he could have been motivated by the fact that Saul came to the defense of the people of Jabesh Gilead when Nahash moved against them. So Nahash may have considered David a friend of his because he was an enemy of Saul.

David did not make an issue of this complex relationship. He accepted the kindness of Nahash and now wanted to repay it. Unless some other more important principle is violated, whatever the motive of the gift giver, even if it is pride or desire for control, still the gift receiver is prudent to be grateful and if he has an opportunity, he can repay the favor. God knows the heart and the motives. So David sent a delegation to comfort Hanun to console him on his father’s death.

When a friend dies, we are placed in a unique opportunity to be a comfort to the children and friends of our deceased friend. By showing that we respected the dead while he or she lived, we can lift the spirit of those who are mourning their loss. If we do not know or did not appreciate the deceased, we do not have this opportunity. It is a comfort to children, when their parents are dead, to find that their parents’ friends are theirs too. It is a comfort to mourners to find that someone else mourns with them, is sensitive to their loss and share with them in it. Could this be why the Bible says to mourn with those who mourn? Paul tells his readers to “rejoice with those who rejoice; mourn with those who mourn” (Rom. 12:15).

Hanun the new king of the Ammonites, through the influence of his mis-guided counselors, misunderstood David, and, rather than thanking the delegation he sent, insulted them. He listened to the spiteful suggestions of his princes, who intimated that David’s ambassadors were only pretending to be comforters, but really had other motives—they were sent as spies.

Ecclesiastics 3:4 says there is, “a time to weep and a time to laugh, a time to mourn and a time to dance,” and David knew this was a time to mourn. Cruel and malicious men are ready to think others as false as themselves; and those that bear ill-will to their neighbors tend to believe their neighbors would never bear good-will to them. Unfounded suspicion seems to be evidence of a wicked mind. Whether the evil thought comes from within or from without, the choice to either entertain or to reject the evil thought still belongs to each of us. Just because this evil thought came from his counselors, Hanun himself is still guilty because he was the one that acted on it. He could not say, “they made me do it.”

Entertaining this insensitive and malicious suggestion, Hanun insulted and mistreated David’s ambassadors. If he thought they had a bad motive, he could have simply dismissed them as soon as possible, but he did them the disservice of disgracing them out of ill-will to their king and their country. The delegation members themselves were men of honor, and much more so as they represented the king that sent them. But in cutting off their clothes and shaving off one half of their beards, they made a completely unnecessary hostile move. Verse 4 says, “Hanun seized David’s envoys, shaved off half of each man’s beard, cut off their garments at the buttocks, and sent them away.” Hanun exposed them to the contempt and ridicule of his servants and in making fun of them further insulted them. In this action he gave his servants permission to taunt them—as though the visiting Jews might were low class.

David sent messengers to meet them showing his interest in this offense and possibly explained that he would soon avenge their mistreatment. He let them know how interested he himself was in their quarrel, how soon he would avenge it, and directed them to stay at Jericho until their beards had grown back. The Jews wore their beards long and still do, considering it an honor to appear aged, dignified and serious. The change of clothes could be quickly remedied, but the beard growth would take longer. Yet in his heart David knew, as he wrote in Psalm 37:6-7, “He will make your righteous reward shine like the dawn, your vindication like the noonday sun. Be still before the Lord and wait patiently for him; do not fret when people succeed in their ways, when they carry out their wicked schemes.”

As hinted above, an entirely different interpretation of this event is also possible. Why did David want to be friends with a heathen nation? Deut 23:3 says, “No Ammonite or Moabite or any of their descendants may enter the assembly of the Lord, not even in the tenth generation.” Nahash had moved against Jabesh Gilead, but not just against Jabesh Gilead; it was intended to be an insult to all Israel, not just the people of Jabesh Gilead,” for I Sam. 11:2 says, “But Nahash the Ammonite replied, 'I will make a treaty with you only on the condition that I gouge out the right eye of every one of you and so bring disgrace on all Israel.'" Nahash had insulted Israel. Should David overlook that? Hanun was only doing what his father, Nahash, had done—insult Israel. Why would David expect good treatment from the son of a man who had insulted and mistreated Israel—even if Nahash had done some personal kindness to David. Maybe the supposed “kindness” to David had only been an indirect attempt to insult and do an unkindness to Saul.

2. The Ammonites and Arameans against God and Israel 6-14

So the Ammonites prepared for war with Israel. They realized that they had made a serious mistake, but instead of quickly apologizing and seeking to restore their peaceful relationship, they reverted to an older and perhaps more deeply entrenched and belittling view of Israel. Had they humbled themselves, and begged David’s pardon, probably an honorable agreement could have been made. But when they desperately resolved to stand by what they had done, they invited their own destruction.

They did not want to be reconciled; they wanted to destroy Israel, even if it meant they had to hire soldiers. For a very similar reason we should not try to bargain with or compromise with the devil. He does not want a peaceful relationship with us; he wants to destroy us. In such a case it is much better in Jesus’ name to destroy the enemy than to be destroyed ourselves.

They certainly overstepped their limitations. For one thing, they did not have enough soldiers and had to hire three different groups of mercenaries. Verse 6 says they, “hired twenty thousand Aramean foot soldiers from Beth Rehob and Zobah, as well as the king of Maakah with a thousand men, and also twelve thousand men from Tob.” That would be a total of 33,000 men. And they were still defeated! Do we not see a parallel here to satan’s false bravado. He is no match for the Lion of the tribe of Judah, but yet he goes about like a roaring lion seeking whom he may devour. There is no need for Christians to seek peace with him; in Jesus’ name he will be defeated.

When David heard of their military preparations, he speedily sent Joab with a great army to attack them as recorded in verse 7, “On hearing this, David sent Joab out with the entire army of fighting men.” As it was then with the Ammonites so it is today with the forces of unrighteousness that gather to fight against the Son of David. Ps.7:12, says, “If he (God’s enemy who thinks he can attack God’s children) does not relent (or repent), he (God) will sharpen his sword; he (God) will bend and string his bow.”

God has forces to send against any who defy Him. He is not intimidated by any enemy. Isaiah 5:19 says, “to those who say, ‘Let God hurry; let him hasten his work so we may see it. The plan of the Holy One of Israel—let it approach, let it come into view, so we may know it.’” If we could comprehend God’s wisdom and power, we could understand His confidence. He laughs at His enemies—those who dare try to oppose Him. How futile are their efforts. Psalm 2:1-4 says, “Why do the nations conspire and the peoples plot in vain? The kings of the earth rise up and the rulers band together against the Lord and against his anointed, saying, ‘Let us break their chains and throw off their shackles.’ The One enthroned in heaven laughs; the Lord scoffs at them.”

In preparation for the battle, two groups were formed; the Ammonites, their own army, gathered near the city gate and the Syrians, and the hired army, were in the open field. The Syrians were to charge the forces of Israel in the flank or rear, while the Ammonites charged them in the front. Verse 8 says, “The Ammonites came out and drew up in battle formation at the entrance of their city gate, while the Arameans of Zobah and Rehob and the men of Tob and Maakah were by themselves in the open country. Seeing this, Joab, a wise general, accordingly divided his forces. The Ammonites had made their preparations and now Joab made his own. He had recently (I Sam 8) fought with the Syrians so he knew the situation. “He selected some of the best troops in Israel and deployed them against the Arameans. He put the rest of the men under the command of Abishai his brother and deployed them against the Ammonites” (vs 9-10). The choicest men he took under his own command, to fight the Syrians, whom apparently he thought to be the better soldiers, and, being hired men, better versed in the arts of war. The rest of the forces he put under the command of Abishai his brother, to engage the Ammonites.

Joab’s brave tactical speech before the battle describes the plan so that the dividing of the enemy forces could be used to his own advantage rather than for it to become a disadvantage to himself. Whichever of the enemies proved to be the stronger, Israeli troops would be moved to assist in that part of the battle. Verse 11 says, "Joab said, 'If the Arameans are too strong for me, then you are to come to my rescue; but if the Ammonites are too strong for you, then I will come to rescue you.'" This was a good strategy and proved to be effective.

For our purposes as Christian leaders today in understanding spiritual matters, teamwork in the Lord’s work and the need for cooperation between different parts of God’s army, could this not be a lesson regarding mutual helpfulness as a brotherly duty? Are there not times in church work, missions, Christian education, evangelism and church administration when one part of the Christian army is winning and should be willing to come to the aid of that part of the army that may seem to be overpowered at the time? The strong must strengthen, assist and help the weak. Those that through grace are conquerors over a particular temptation, must counsel, comfort, and pray for, those that are tempted. Jesus said to Peter, “But I have prayed for you, Simon, that your faith may not fail. And when you have turned back, strengthen your brothers.” (Lk 22:32) And 1 Cor. 12:21 says, “The eye cannot say to the hand, ‘I don’t need you!’ And the head cannot say to the feet, ‘I don’t need you!’” Our gifts, callings, positions and ranks may differ but we are still one army.

Joab’s charge to the troops showed courage and wisdom, “Be strong, and let us fight bravely for our people and the cities of our God. The Lord will do what is good in his sight” (12). This challenge was not for pay, preferment, honor or fame, but for “our people” and for the “cities of our God,” for the public safety and welfare. In our case, we wrestle in prayer, fight the good fight of faith and do our best for God for the sake of the whole body of Christ in the world. We want to do well for the common good, not necessarily for our own personal individual benefit.

Finally, before the battle began, Joab left the outcome to God. We will fight hard and leave the results to God. Let nothing be lacking in our part. Whatever success we have, let God’s work be done by us, and then God’s will will be done concerning us. When we have done our best, then with the greatest satisfaction, we can leave the results of the event with God. Evil at times, morally a rascal and a violet murderer that he was, there were still several times in Joab’s career when he revealed another side of his character such as in this battle when he encouraged his troops and left the results in God’s hands.

The result of the preparations on both sides was that God gave a great victory over Syria and Ammon to Joab and the Israeli army. They defeated the confederate forces of Syria and Ammon. Verses 13-14 say “Then Joab and the troops with him advanced to fight the Arameans, and they fled before him. When the Ammonites realized that the Arameans were fleeing, they fled before Abishai and went inside the city. So Joab returned from fighting the Ammonites and came to Jerusalem.”

Joab prepared for the worst thinking the Syrians and Ammonites might be too much for him, but with God on Israel’s side, Israel was too much for both of them. It is fine for us to be prepared for reversals in life’s battles. That is not due to the lack of faith as much as its is the wise consideration of our human frailties. The Syrians were first pushed back by Joab, and then the Ammonites by Abishai. With the city at their back, retreat was easy for the Ammonites. With a city to which we may retreat, retreat is easy. What can be learned from this? It is one thing when soldiers can fight or fly and quite another when they must either fight or die. The Christian soldier is equipped with shield, sword, breastplate, belt and shoes, but nothing to protect our backs. God does not intend that we will retreat.

One more observation from this battle will be beneficial to the Christian leader and his or her followers. Joab did not take the easier part of the battle for himself; rather he personally faced the stronger enemy. This does not mean the leader needs to always take the most difficult parts of a project or operation, but that there will be times when he or she should. We leaders should not always avoid the more demanding jobs (though we need to protect our time so we can see the bigger picture and lead well), but be willing to do them anytime it is necessary for the over-all good.

3. The Stakes are Raised, More Arameans and David Join the War 15-19

With their honor lost and in an attempt to hinder David’s further victorious advances, a new attempt is made by the Syrians. Their army is rallied again as verse 15 says, “After the Arameans saw that they had been routed by Israel, they regrouped.” Renewed attacks need not surprise us. Armies that fight against the Son of David do this too; Mat. 22:34-36 tells of the repeated attacks that Jesus received from His many and different enemies. It says, “Hearing that Jesus had silenced the Sadducees, the Pharisees got together. One of them, an expert in the law, tested him with this question: ‘Teacher, which is the greatest commandment in the Law?’” And Rev. 19:19 says “Then I saw the beast and the kings of the earth and their armies gathered together to wage war against the rider on the horse and his army.” Though repeatedly attacked, Jesus keeps winning.

The Syrians added support from further north to their army, but they still failed. Mic 4:11-13 says “But now many nations are gathered against you. They say, ‘Let her be defiled, let our eyes gloat over Zion!’ But they do not know the thoughts of the Lord; they do not understand His plan, that He has gathered them like sheaves to the threshing floor. ‘Rise and thresh, Daughter Zion, for I will give you horns of iron; I will give you hooves of bronze, and you will break to pieces many nations.’ You will devote their ill-gotten gains to the Lord, their wealth to the Lord of all the earth.” Micah wrote poetry and II Samuel is a history book, but it is never-the-less easy to match the confidence in the poetry with the achievement of the prose.

So David decided not to wait until they attacked him, but proactively went in person at the head of his army, crossed the Jordan river, started the battle and drove the entire Syrian army further back, “When David was told of this, he gathered all Israel, crossed the Jordan and went to Helam. The Arameans formed their battle lines to meet David and fought against him” (v 17). David was the confident aggressor. So, in a pitched battle he routed the Syrians according to verse 18, “But they fled before Israel, and David killed seven hundred of their charioteers and forty thousand of their foot soldiers. David slew 7000 men, who belonged to 700 chariots, and 40,000 other soldiers.” In II Sam. 8 we learned that in an earlier battle David took 1,000 chariots, 7,000 charioteers and 20,000 foot soldiers from the Syrians. This time David took additional men and chariots.

Incidentally, in 1967, when surrounded by five enemy nations on every side, the Israeli Defense Forces followed David’s example, was not intimidated by the enemies, and plunged into what is now known as the “Six Day War” won by Israel.

The Syrian general was killed in the battle and David gained more tributaries. The lesser kings wisely made peace with David and David came home in triumph. Verse 19 says, “When all the kings who were vassals of Hadadezer saw that they had been routed by Israel, they made peace with the Israelites and became subject to them.” The promise had been made to Abraham in Gen. 15:18, “On that day the Lord made a covenant with Abram and said, ‘To your descendants I give this land, from the Wadi of Egypt to the great river, the Euphrates”—and repeated it to Joshua as is recorded in Joshua 1:4, “Your territory will extend from the desert to Lebanon, and from the great river, the Euphrates—all the Hittite country—to the Mediterranean Sea in the west.” That promise was fulfilled as David led his troops even more fully than it had been in the previous war with Syria as was recorded in II Samuel 8.

The Ammonites lost their old allies because the Syrians realized it was a failed cause. It is dangerous to help those that have God against them; when they fall, the helpers will fall too. No weapon that is formed against God’s people will prosper. The Syrians learned not to help the Ammonites if the Ammonites intended to harm Israel. Do we not see in our own generation a similar development in Israel’s defensive war when she ended up with more territory than she had before her enemies gathered on her borders against her?

So in this chapter David advanced his own reputation as having gratitude toward those who had been kind to him, the Ammonites, particularly Nahash, in returning kindness to them. And then when that intended kindness was rejected he displayed justice by wining for Israel from the Syrians the land that God had promised to Abraham. The Ammonites who hired and the Syrians who were hired, both were defeated together. Our faith in God almighty is not groundless. We have solid reasons to believe in and trust Him. Onward Christian soldiers! Jesus is building His Church!

DAVID’S KINDNESS TO MEPHIBOSHETH

luiz@vidalyon.com (Luiz Sifuentes) — Sun, 05 Mar 2023 03:27:36 GMT

II Samuel 9:1-13

1 David asked, “Is there anyone still left of the house of Saul to whom I can show kindness for Jonathan’s sake?” 2 Now there was a servant of Saul’s household named Ziba. They summoned him to appear before David, and the king said to him, “Are you Ziba?” “At your service,” he replied. 3 The king asked, “Is there no one still alive from the house of Saul to whom I can show God’s kindness?” Ziba answered the king, “There is still a son of Jonathan; he is lame in both feet.” 4 “Where is he?” the king asked. Ziba answered, “He is at the house of Makir son of Ammiel in Lo Debar.” 5 So King David had him brought from Lo Debar, from the house of Makir son of Ammiel. 6 When Mephibosheth son of Jonathan, the son of Saul, came to David, he bowed down to pay him honor. David said, “Mephibosheth!” “At your service,” he replied. 7 “Don’t be afraid,” David said to him, “for I will surely show you kindness for the sake of your father Jonathan. I will restore to you all the land that belonged to your grandfather Saul, and you will always eat at my table.” 8 Mephibosheth bowed down and said, “What is your servant, that you should notice a dead dog like me?” 9 Then the king summoned Ziba, Saul’s steward, and said to him, “I have given your master’s grandson everything that belonged to Saul and his family. 10 You and your sons and your servants are to farm the land for him and bring in the crops, so that your master’s grandson may be provided for. And Mephibosheth, grandson of your master, will always eat at my table.” (Now Ziba had fifteen sons and twenty servants.) 11 Then Ziba said to the king, “Your servant will do whatever my lord the king commands his servant to do.” So Mephibosheth ate at David’s table like one of the king’s sons. 12 Mephibosheth had a young son named Mika, and all the members of Ziba’s household were servants of Mephibosheth. 13 And Mephibosheth lived in Jerusalem, because he always ate at the king’s table; he was lame in both feet.

1. David’s Kind Overture 1-5

As the years passed a kind thought occurred to David and he acted on it. Remembering his good friend and for his sake he thought he would like to do something good for the ruined house of Saul. He took action even before he knew that the recipient of his kindness would be a son of his friend Jonathan. Since Mephibosheth would have been about five years old when his nurse fled with him and he became crippled and now he had a son of his own, we know that a number of years had passed. "Mephibosheth had a young son named Mika" (v 12). David's action was kind, but it was also late. He had promised to be kind to Jonathan's family and many years passed before David did what he said he would do. Kindness done late is better than no kindness, and certainly better than unkindness, but best of all would be immediate spontaneous kindness flowing out of a pure heart that did not have to debate with itself whether to do the kindness or not. Perhaps it would be good for us too to think back over the experiences, relationships and friendships of our past and recall if there is anything we could do to follow David's example of kindness—for someone in our past.

In the New Testament, Paul gave an encapsulated reference to the life of David saying in Acts 13:36, ". . . . when David had served God's purpose in his own generation, he fell asleep; he was buried with his ancestors and his body decayed." David made it his business to do good, but there was a limitation on the good he could do; he had to be alive. He died and was buried. We must do our good while we live, that is, before we die. David had an opportunity to do good and he did it. He might have satisfied his promise to Jonathan if he had just been ready, upon any request that came his way, to do good, but David took the initiative. He asked about Saul's descendants first. He did not seek to do just the minimum; not "Is there any to whom I may do justice," but "to whom I may show kindness?" Isaiah 32:8 says, "But the noble make noble plans, and by noble deeds they stand." Some clamber to receive charity, but there are also others, like Mephibosheth, about whom we would never know unless we asked.

David specifically asked about Saul's family. He mentioned his friend Jonathan but did not limit his desire to do a kindness to just those of Jonathan's family, no it was Saul's family. The one who had mistreated him. I Chron 8:33 tells us Saul had a large family. "Ner was the father of Kish, Kish the father of Saul, and Saul the father of Jonathan, Malki-Shua, Abinadab and Esh-Baal." Esh-Baal was also know as Ish-Bosheth. "Is there anyone still left of the house of Saul to whom I can show kindness for Jonathan's sake?" Saul had a bloody family, but it was reduced. In chapter 21 we learn that there were indeed other descendants of Saul, but they are not mentioned in chapter 9. In chapter 21 we note that God held the family of Saul guilty for Saul's sins. No matter that, David would not. He showed kindness to the family of his enemy.

Saul was David's sworn enemy, and yet David would show kindness to his house with all his heart. David was far from asking "Is there any left of the house of Saul, that I may find some way to kill, to prevent them from disturbing me or my or my successors?" Judges 9:5 says, "He (Abimelech) went to his father's home in Ophrah and on one stone murdered his seventy brothers, the sons of Jerub-Baal. But Jotham, the youngest son of Jerub-Baal, escaped by hiding." II Kings 11:1 says, "When Athaliah the mother of Ahaziah saw that her son was dead, she proceeded to destroy the whole royal family." So compare David's kindness with those two examples. Theirs were usurped kingdoms; David's was a promised kingdom.

David trusted God. David was kind and forgiving. We too can show the sincerity of our forgiveness by showing acts of kindness. Not only do we not desire to avenge ourselves, we want to do more than that; we want to show kindness. The Son of David taught, "But I tell you, love your enemies and pray for those who persecute you" (Mt. 5:44). And I Peter 3:9 says, "Do not repay evil with evil or insult with insult. On the contrary, repay evil with blessing, because to this you were called so that you may inherit a blessing." This is the way to overcome evil, and to find mercy for ourselves, when we need it. For if we hope to be a good leader in the work of the Lord, we must learn to serve. We will need all the friends we can get and good relationships with them. Such friends and relationships are the fruit of kindness. Our promises of kindness, we keep and we remember our friendships—with kindness. Does it seem strange that this lesson should include so much about kindness when we are learning about leadership? It should not. Kindness and good leadership go together.

David and Jonathan were friends, but their friendship and the promises between them, by mutual decision, were to out-last their lifetimes. I Sam 20:42 says, "Jonathan said to David, ‘Go in peace, for we have sworn friendship with each other in the name of the Lord, saying, "The Lord is witness between you and me, and between your descendants and my descendants forever.'" Then David left, and Jonathan went back to the town." God was witness to their covenant. Kindness is one way we can follow God's example, for we must be merciful as He is. He is lenient towards those over whom He has the advantage, and so must we.

Jonathan's request to David was for a high quality of kindness, like the Lord's kindness. I Sam. 20:14 says, "But show me unfailing kindness like the Lord's kindness as long as I live, so that I may not be killed," The kindness of God is surely greater than one can ordinarily expect from men and David's kindness to Mephibosheth was of that quality. Mephibosheth was to live in Jerusalem and eat at the kings table. We will get to that later in this lesson.

Ziba was a part of Saul's family; not by blood but by position in Saul's staff. Ziba knew the state of Saul's affairs. Ziba informed the king that Jonathan's son was living, lame and stayed in obscurity, probably among his mother's relations in Lo-debar in Gilead, on the other side Jordan. So the king sent for Mephibosheth, probably sending Ziba. Verse five says, "So King David had him brought from Lo Debar, from the house of Makir son of Ammiel." We will meet Makir again later in the life of David for he was one of the friends of David who helped David during the time he fled from Absolom. II Sam. 17:27 says, "When David came to Mahanaim, Shobi son of Nahash from Rabbah of the Ammonites, and Makir son of Ammiel from Lo Debar, and Barzillai the Gileadite from Rogelim brought bedding and bowls and articles of pottery. They also brought wheat and barley, flour and roasted grain, beans and lentils."

When David called Mephibosheth to Jerusalem, Makir was relieved of taking care of him. Makir apparently was a generous free-hearted man, and apparently entertained Mephibosheth out of his own kind desires. Interestingly, David's kindness to Mephibosheth and Makir is repaid by Makir when David fled from Absalom. Proverbs 11:25 says, "A generous person will prosper; whoever refreshes others will be refreshed." This principle or law seems to have been fulfilled in David's life. When he took Mephibosheth from Makir's care, David little thought that the time would come when he himself would some day need help from Makir.

2. A Gracious Conversation 6-8

Mephibosheth presented himself to David with all great respect. Verse 6 says, "When Mephibosheth son of Jonathan, the son of Saul, came to David, he bowed down to pay him honor." Even though he was crippled and bowing would not be so easy, he bowed down to David. At an earlier period in David's life he himself had bowed down to Mephibosheth's father, Jonathan, "After the boy had gone, David got up from the south side of the stone and bowed down before Jonathan three times, with his face to the ground. Then they kissed each other and wept together—but David wept the most (I Sam 20:41). Now affairs of state are completely reversed. David is royalty and Saul's grandson is a commoner. There is a time to give honor and a time to receive honor—a time for everything under the son according to Solomon. Each in its own place can be done graciously. Receive honor without pride and give honor without either resentment or intimidation.

David received him with all possible kindnesses. He spoke to him as one pleasantly surprised. We do not know if Mephibosheth resembled his father or not, possible, but not necessarily. But undoubtedly David saw Jonathan in him in some way for he was, in fact, the son of his good friend. And Mephibosheth would at the time be approximately the age that Jonathan had been when David and Jonathan were close. David remembered his name. "Mephibosheth!" The meeting between the two would have been filled with emotion. The son of David, the good and great Shepherd, knows his sheep by name. They come when He calls.

But David's kindness went beyond mere sentimentality. His next words were words of comfort. How kingly of David! David told him not to be afraid. This too was the royal way and much like the Son of David. "Don't be afraid," David said to him, "for I will surely show you kindness for the sake of your father Jonathan. I will restore to you all the land that belonged to your grandfather Saul, and you will always eat at my table." Very possibly the sight of David, his father's friend now the king, could have been a horribly intimidating experience for a crippled and possibly poor man who lived in a comparably remote part of the country across the Jordan. He did not know what to expect. It is questionable that Ziba (knowing Ziba's character) would have given him words of comfort as they traveled presumably together to Jerusalem.

Great men take no pleasure in the unsure and timid appearance of inferiors. Surely our great God does not, and neither should any gracious leader, either man or woman of position or authority in the hierarchy of church or religious organizations. Pity the person who thinks that his or her superior position gives them the right to intimidate another of God's beautiful children.

Look at the gifts David gave. "I will restore to you all the land that belonged to your grandfather Saul, and you will always eat at my table. David gave him what Saul and Ish-Bosheth had possessed. This was a real favor, and more than giving him a kind word. True friendship will be generous.

And then, though he had given him a good estate, easily able to maintain him and his son, yet for Jonathan's sake, he will receive him as a regular guest at his own table, where he will be comfortably fed and enjoy company to match his birth and quality. Though Mephibosheth was lame, David took him to be one of his family. How like ourselves he was, though crippled by failure, scars of lost battle and falls, yet feasting at the banquet table of our Lord, Superior, Benefactor and King. God welcomes us and gives to us abundant reason to follow His example and receive and welcome others to His royal table

Mephibosheth was not guilty of presumption; he did not have an attitude of entitlement. He did not assume that this kind of treatment was his right. He accepted David's kindness with humility and self-abasement. He did not take every favor as a debt, and think he deserved what good things were given to him; rather he spoke as one amazed at the gifts David gave to him (2 Sam. 9:8): He bowed and said, "What is your servant, that you should notice a dead dog like me?" The son of a prince, and grandson of a king, his family being under guilt, judgment and wrath, himself poor and lame, he called himself a dead dog before David. It is good to have the heart humble under humbling circumstances. Those who humble themselves shall be exalted. We are not entitled to the blessings and position we have in Jesus Christ. We accept them humbly, and this helps us welcome others to the team—as equals.

How he magnified David's kindness! Give me my family's land? It was simply giving him his own. Did he take him to his table? My grandfather took you to his table when you were but a shepherd. But no, he took the attitude that David himself had earlier displayed. I Sam. 18:18 says, "But David said to Saul, 'Who am I, and what is my family or my clan in Israel, that I should become the king's son-in-law?'" None of us deserve our position in heavenly places with Christ. May the Lord raise up in His Church today a holy priesthood of kings and vice-regents who, though royalty and nobility, yet have the kind of humility that makes those around them comfortable, at ease and happy to be a part of the Christian family, organization or church.

3. David's Arrangement with Ziba 9-11a

A practical matter of administration and management is also addressed thorough the provision made for Mephibosheth. The grant of his father's estate is confirmed and Ziba is called to be a witness to it and to serve it. If we recall Israel's history at that period, we would remember that Saul came from a wealthy and ideal inheritance. II Sam. 9:9-10 says, "There was a Benjamite, a man of standing, whose name was Kish son of Abiel, the son of Zeror, the son of Bekorath, the son of Aphiah of Benjamin. Kish had a son named Saul, as handsome a young man as could be found anywhere in Israel, and he was a head taller than anyone else.

If we assume that that was all passed down from Kish to Saul to Jonathan to Mephibosheth, then Mephiposhet too was a man of position. So why was Mephibosheth being cared for by Makir? Judging form the character of Ziba, which we can easily see from a later story involving David, Mephibosheth and Ziba, perhaps (we don't know for certain) Ziba and his many sons and servants had taken possession of the estate—the fields and lands—or at least enjoyed too much the benefits of managing such a place.

And now by the graces of king David, Mephibosheth is master of it all. The management of the estate was committed to Ziba, who knew what it was and how to make the most of it. So Mephibosheth, who had few needs since he was eating at the king's table and with houses and lands managed by someone else, plenty coming in and no need for expense to be paid out, is a picture of wealth and ease with few responsibilities. So Ziba's, the managers's, family, its size and the number of servants in it, is included in this description of Mephibosheth's new position. David said to Ziba, "You and your sons and your servants are to farm the land for him and bring in the crops, so that your master's grandson may be provided for. And Mephibosheth, grandson of your master, will always eat at my table." (Now Ziba had fifteen sons and twenty servants)" (v 10). So we leave Ziba and his family and servants living and working on the estate of Saul and Ish-Bosheth. When we see Ziba again in another period of David's life we will see that either Ziba's character changed over the years of managing the nice estate or that the bad character that had always been there, but was hidden, is revealed at long last. We will see Ziba again later.

4. Mephibosheth’s Blessed Circumstance 11b-14

“So Mephibosheth ate at David’s table like one of the king’s sons” (v 11:b). “ Mephibosheth had a young son named Mika, and all the members of Ziba’s household were servants of Mephibosheth. And Mephibosheth lived in Jerusalem, because he always ate at the king’s table; he was lame in both feet.” David wanted him at his own table, and Mephibosheth is as well pleased with his new life in Jerusalem as Ziba is with his new position of prestige on the former king’s estate. How unfaithful Ziba was to Mephibosheth we shall find out later.

How like Mephibosheth are all we Christians today. We have daily access to the king. We dine with him. He cares for all our needs. He arranges for the management and administration of all our affairs. He takes care of our family too. (We can assume that young Mika was also provided for.) We have been through battles and have scars. We have fallen and are crippled. We cannot walk right. But we have the privilege of companionship with nobility and royalty at the kings table. We are seated in heavenly places in Christ Jesus. If this position and privilege makes us proud so that we lead by lording it over others, how unlike the model our king has given to us we have become. When He wrapped a towel around himself and washed the feet of his disciples, He also invited us to do the same for each other.

For those of us who humble ourselves before him, and commit ourselves to him, He restores the forfeited inheritance and entitles us to a better paradise than that which Adam lost, and takes us into communion with Himself, sets us with His children at His table, and feasts with us with the delicacies, dainties and nutritious food of heaven. How blessed we are because the Son of David has been kind to us.

WIN BATTLES, ESTABLISH GARRISONS

luiz@vidalyon.com (Luiz Sifuentes) — Sun, 05 Mar 2023 03:26:06 GMT

II Samuel 8

8 In the course of time, David defeated the Philistines and subdued them, and he took Metheg Ammah from the control of the Philistines. 2 David also defeated the Moabites. He made them lie down on the ground and measured them off with a length of cord. Every two lengths of them were put to death, and the third length was allowed to live. So the Moabites became subject to David and brought him tribute. 3 Moreover, David defeated Hadadezer son of Rehob, king of Zobah, when he went to restore his monument at the Euphrates River. 4 David captured a thousand of his chariots, seven thousand charioteers and twenty thousand foot soldiers. He hamstrung all but a hundred of the chariot horses. 5 When the Arameans of Damascus came to help Hadadezer king of Zobah, David struck down twenty-two thousand of them. 6 He put garrisons in the Aramean kingdom of Damascus, and the Arameans became subject to him and brought tribute. The Lord gave David victory wherever he went. 7 David took the gold shields that belonged to the officers of Hadadezer and brought them to Jerusalem. 8 From Tebahand Berothai, towns that belonged to Hadadezer, King David took a great quantity of bronze. 9 When Tou king of Hamath heard that David had defeated the entire army of Hadadezer, 10 he sent his son Joram to King David to greet him and congratulate him on his victory in battle over Hadadezer, who had been at war with Tou. Joram brought with him articles of silver, of gold and of bronze. 11 King David dedicated these articles to the Lord, as he had done with the silver and gold from all the nations he had subdued: 12 Edom and Moab, the Ammonites and the Philistines, and Amalek. He also dedicated the plunder taken from Hadadezer son of Rehob, king of Zobah. 13 And David became famous after he returned from striking down eighteen thousand Edomites in the Valley of Salt. 14 He put garrisons throughout Edom, and all the Edomites became subject to David. The Lord gave David victory wherever he went. 15 David reigned over all Israel, doing what was just and right for all his people.16 Joab son of Zeruiah was over the army; Jehoshaphat son of Ahilud was recorder; 17 Zadok son of Ahitub and Ahimelek son of Abiathar were priests; Seraiah was secretary; 18 Benaiah son of Jehoiada was over the Kerethites and Pelethites; and David’s sons were priests.

With immediate threats of imminent attacks from near neighbors past, David took advantage of the rest God had given him and became even more aggressive and on the offensive laying hold of what God promised Israel. Until now Israel had been living far beneath their privileges. God had promised them the land from the Euphrates River in the North to Egypt in the south. As we proceed through this victorious season of David’s reign, think about any area in your life or ministry that you feel God has promised you but you have not yet taken hold of it.

1. David’s Victories Over His Enemies 1-8

David fully subdued the Philistines. According to II Sam 5:17, the Philistines had earlier attacked Israel. "When the Philistines heard that David had been anointed king over Israel, they went up in full force to search for him, but David heard about it and went down to the stronghold." In fact, they attacked two times. And both times David inquired of the Lord and the Lord showed him how to wage war. It is fair to assume that the method David used, i.e, inquiring of the Lord, became standard procedure. Now David himself took the initiative and went on the attack again and again. Many verses tell us that David had success everywhere he went. "In the course of time, David defeated the Philistines and subdued them, and he took Metheg Ammah from the control of the Philistines" (v 1).

When he discovered Israel’s army and Israel’s God to be strong, David became more aggressive and assertive. What parallel can we find in today’s Christian soldier to match what David discovered. Is it possible that each victory you win is intended to give you a greater appetite for victories? Samson had fought the Philistines many years earlier and gained only limited victories. Saul had some victories, but nothing like what David was about to experience. David attacked them and made himself and Israel the master of their country. For many years the Philistines were an irritating and pesky offense, an aggravation, annoyance and oppression to Israel.

David completed Israel’s deliverance out of their hands and what was the significant indication that this was true. They took Metheg Ammah. Where was and what was Metheg Ammah? According to II Sam 2:24, which says, " But Joab and Abishai pursued Abner, and as the sun was setting, they came to the hill of Ammah, near Giah on the way to the wasteland of Gibeon," it was a Philistine garrison near the city of Gath. Metheg, means a bridle, and on the hill of Ammah was Metheg Ammah—a Philistine garrison. David now took that place from the Philistines. Metheg-Ammah (meaning "the bridal of the mother city") was Gath, the chief and royal city of the Philistines, where David himself had gone to see his Philistine friend King Achish numerous times. Now David is king of Israel and, emboldened by his recent success and evidently with God’s approval, that is if David continued to inquire of the Lord as a battle strategy, he took Metheg-Ammah out of their hand and used it as a bridle or curb against them. In taking Metheg-Ammah, David "took the bridle of the mother-city"—that is he subdued their capital or strongest city, Gath. The Arabic idiom for submission is to give up one's bridle to another. It was no small accomplishment after years of difficulties with the Philistines that David took control of Gath.

The meaning of and experience of winning these campaigns becomes more clear for us in this section. When the Arameans of Damascus came to help Hadadezer king of Zobah, David struck down twenty-two thousand of them. "He put garrisons in the Aramean kingdom of Damascus, and the Arameans became subject to him and brought tribute. The Lord gave David victory wherever he went (v 6). This is repeated with reference to Edom: "He put garrisons throughout Edom, and all the Edomites became subject to David. The Lord gave David victory wherever he went" (v 10).

David not only conquered, he established garrisons—so the conquered would stay conquered. This has enormous and excellent encouragement for Christian ministers today. Luke 11:22-22 refers to our spiritual battle, saying that "When a strong man, fully armed, guards his own house, his possessions are safe. But when someone stronger attacks and overpowers him, he takes away the armor in which the man trusted and divides up his plunder." In this way when the strong man is disarmed, that is when the armor in which he trusted is taken from him, and used against him, when his Metheg-Ammah ceases to be his but now belongs to the godly warrior who conquered it, his enemy now uses Metheg-Ammah (bridle of the mother city) against him.

So today’s man or woman of God, after sometimes a long or frequent struggle, wins a victory over some habit or sinful tendency, like Israel won over the Philistines, he or she gains not only a victory for the present instance, but also the boldness, courage and experience that empowers him or her to gain further even more significant victories in the future. This is what today’s man or woman of God can learn from David’s victory over the Philistine garrison near Gath. We can become conquerors and more than conquerors. We too take Metheg-Ammah, make it ours and use the testimony and experience of it against the enemy. David also attacked the Moabites and made them pay tribute in acknowledgment of subjugation or having been conquered. He divided his captives into three parts, killing two thirds of them and sparing one third to live. Quite possibly they had to serve in some way as other conquered people had, become water carriers, or soil tillers or stone cutters. Psalm 60 was written at this time and verse 6 may refer to the process David used to measure off the two-thirds and the one-third. It says, "God has spoken from his sanctuary: "In triumph I will parcel out Shechem and measure off the Valley of Sukkoth."

Years before when David was in exile, he had taken his parents to the king of Moab for safe-keeping. The Bible does not tell us how safe they were; It only says they stayed there as long as David was in the stronghold. Presumably David’s parents were not in Israel or had deceased. David’s great grand-mother, Ruth, was a Moabite so it is a little difficult to understand why David conquered and then killed so many in Moab. Perhaps it was because of his great-grandmother that David let one-third of them live! But God’s policy is more important than family matters and God wanted them subjugated. They had been dangerous enemies to the Israel of God; and if left in their strength, they still would have been so.

Balak was the king of Moab that hired Balaam to curse Israel. When Balaam tried, one of his prophecies said this about Israel’s eventual victory over Moab, "I see him, but not now; I behold him, but not near. A star will come out of Jacob; a scepter will rise out of Israel. He will crush the foreheads of Moab, the skulls of all the people of Sheth" (Numbers 24:17). Apparently through David this prophesy was fulfilled. The Moabites served Israel until after the death of Ahab, recorded in II Kings 3:4-5 "Now Mesha king of Moab raised sheep, and he had to pay the king of Israel a tribute of a hundred thousand lambs and the wool of a hundred thousand rams. But after Ahab died, the king of Moab rebelled against the king of Israel." Israel never conquered them again.

David also attacked the Syrians or Aramites. Two distinct parts of this nation existed, one was Aram Naharaim,—Syria of the rivers, the capital of which was Damascus. Naaman was to boast about its rivers in II Kings 5:15: "‘Are not Abana and Pharpar, the rivers of Damascus, better than all the waters of Israel? Couldn’t I wash in them and be cleansed?’ So he turned and went off in a rage." The second part was Aram Zobah, which joined Aram Naharaim, but extended to the Euphrates. In Genesis 15:18 God had given this land to Abraham and his descendants. "On that day the Lord made a covenant with Abram and said, ‘To your descendants I give this land, from the Wadi of Egypt to the great river, the Euphrates—.’" David began with the Syrians of Zobah, as verses 3-4 say, "Moreover, David defeated Hadadezer son of Rehob, king of Zobah, when he went to restore his monument at the Euphrates River. David captured a thousand of his chariots, seven thousand charioteers and twenty thousand foot soldiers. He hamstrung all but a hundred of the chariot horses." David defeated Zobah and took his chariots and horsemen. I Sam says there were 700 horsemen, but I Chron 18:4 says 7,000. If the 7,000 were divided into groups of 10 each, there would be 700 groups with 10 horses in each group. These were evidently all crippled by David and his men except for the 100 which David kept.

God had forbidden Israel’s kings to multiply horses in Deut. 17:16, "The king, moreover, must not acquire great numbers of horses for himself." David reserved only 100 chariots out of 1000 for his own use. Hopefully this was because he placed his strength not in chariots nor horses, but in the living God as he claimed in Ps 20:7, "Some trust in chariots and some in horses, but we trust in the name of the Lord our God." Furthermore, David also wrote Psalm 33:16-17, which says, "No king is saved by the size of his army; no warrior escapes by his great strength. A horse is a vain hope for deliverance; despite all its great strength it cannot save."

And what good were the Syrians of Damascus to help poor Zohah? Twenty-two thousand died on the battlefield and Damascus also became a garrison for David's soldiers, not enemy soldiers, just like at Metheg Ammah in Phlistia. "When the Arameans of Damascus came to help Hadadezer king of Zobah, David struck down twenty-two thousand of them. He put garrisons in the Aramean kingdom of Damascus, and the Arameans became subject to him and brought tribute. The Lord gave David victory wherever he went" (v 6).

It became easy for David to make himself master of the country, and garrison it for himself. The Metheg Ammah event was repeated for David and it can be for you and me today too. The enemies of God’s church in your community want to unite against you to secure themselves, but in the end, because of your Metheg Ammah victory they will ruin themselves; in their unity against you they will all fall together. Isaiah was a masterful literary genius. Notice the irony in his words as he challenges and taunts the king of Assyria. Isaiah 8:9 says, "Raise the war cry, you nations, and be shattered! Listen, all you distant lands. Prepare for battle, and be shattered! Prepare for battle, and be shattered!" This was the confidence Isaiah indicated that could belong to those who enjoyed God’s victory. You can too. I can too.

In all these wars, David was protected: "The Lord gave David victory wherever he went" (6). Apparently, David himself led the troops in the cause of God and Israel. He risked his own life in the high places of the field; but God covered him in the day of battle, which he often wrote about in his psalms to the glory of God. David was not only protected, he received much from the spoils of the battle. He was enriched. He took the shields of gold which the servants of Hadadezer had in their custody, "David took the gold shields that belonged to the officers of Hadadezer and brought them to Jerusalem" (v 7). He also took a lot of brass from several cities of Syria. "From Tebah and Berothai, towns that belonged to Hadadezer, King David took a great quantity of bronze" (v 8). David took it, and if we express it in military terms, he took it by the uncontrollable right of the longest sword and also a commission from heaven. This land belonged to the descendants of Abraham, Isaac and Jacob and David secured it.

2. Gifts David Received From His Friends 9-14

Next we observe God’s favor on David by the benefits he receive from the kindness of his friends. The king of Hamath was apparently at war with the king of Zobah. If ‘the enemy of my enemy is my friend’ is true, we can understand why Hamath was so happy to hear of David’s victories. He sent his own son to congratulate David on his victory, to express thanks for the favor David had done for him in reducing the power of one he feared and to ask for his friendship. And to bring him gifts: "When Tou king of Hamath heard that David had defeated the entire army of Hadadezer, he sent his son Joram to King David to greet him and congratulate him on his victory in battle over Hadadezer, who had been at war with Tou. Joram brought with him articles of silver, of gold and of bronze (vs 9-10). David lost nothing by taking Tou under his protection.

And what did David do with the spoils and the gifts? He evidently dedicated them all to the Lord, since verses 11-12 say, "King David dedicated these articles to the Lord, as he had done with the silver and gold from all the nations he had subdued: Edom and Moab, the Ammonites and the Philistines, and Amalek. He also dedicated the plunder taken from Hadadezer son of Rehob, king of Zobah." This crowned all his victories, and made them far out-shine any glory other kings may have appeared to enjoy. Alexander and Caesar, for example, like most kings, wanted their own glory, but David aimed at the glory of God. David burned their gods of gold, but he dedicated their vessels of gold. Was this foretaste of the fulfillment of Rev. 21:24 which says, "The nations will walk by its light, and the kings of the earth will bring their splendor into it."

Consider the reputation David gained by his victory over the Syrians and their allies the Edomites. The Edomites are referred to in Psalm 60 the title of which seems to apply uniquely to these developments. Let’s compare the title of the 60th Psalm, which he wrote then, with verses 3-14: "And David became famous after he returned from striking down eighteen thousand Edomites in the Valley of Salt. He put garrisons throughout Edom, and all the Edomites became subject to David. The Lord gave David victory wherever he went." And Psalm 60 is called "A Miktam of David. For teaching. When he fought Aram Nahaaraim and Aram Zobah, and the Joab returned and struck down twelve thousand Edomites in the Valley of Salt." David wrote a Psalm or song so he could sing about the victory God had given to him and he dedicated the spoils and gifts from those victories so his successor could build a glorious temple. The Edomites all became David’s servants and remained subservient to Israel for many years. Isaac had predicted that Esau would eventually break the yoke off his neck. This was apparently done in Joram’s day many generations later. II Chron 21:8 says, "In the time of Jehoram, Edom rebelled and set up its own king."

David and Solomon worked well together though a-synchronically (not at the same time). David conquered the surrounding enemies and received wealth from them, so the land had rest and peace and Solomon had time to build the temple. These were Israel’s glory days. God gives gifts, and abilities and then directs His servants according to an amazing plan. Some are busy in spiritual battles, others in the spiritual buildings, one prepares work for the other, that God may have the glory in it all. Each man and woman of God needs to understand the role they are to play, the work they are to do. Are they building on what has preceded them or are they ploughing and preparing for what God has in mind to follow. You and your predecessor and your successor are a team, God’s team. You work a-synchronically, but you each do your part and God builds His church. Remember the unique partnership between David’s conquests and Solomon buildings.

3. Administrative Matters 15-18

David was not so engaged in his wars and diplomacy abroad that he neglected the administration of the government at home. Both parts of verse 15 are beautiful: "David reigned over all Israel," his care included all the parts of his dominion, not only did he have the right and responsibility to reign over all the tribes, but he did so; they were all safe under his protection, and shared in the fruits of his good government. And at the same time, he did justice with an unbiased unwavering hand: doing what was just and right for all his people." He neither did wrong nor denied or delayed right to any. He heard complaints from anyone, high or low. He did not pervert justice and was in many ways a type of Christ who is described in Rev. 19:11. "I saw heaven standing open and there before me was a white horse, who rider is called Faithful and True. With justice he judges and wages war." He never perverted justice through favoritism or prejudice and had respect of persons in judgment. See Ps. 72:1-2 say, "Endow the king with justice, O God, the royal son with your righteousness. May he judge your people in righteousness, your afflicted ones with justice."

David’s administration included a group of fine men who kept good order. Saul had one, Abner the captain of the hosts, but David had a list: Joab that was general in the field, and Banaiah that was over the Cherethites and Pelethites, who were either archers and slingers, the life-guards, or the standing force that attended the king’s person, perhaps comparable to national police who kept order at home while the army dealt with enemies abroad. They were ready to do any necessary service, to assist in the administering of justice, and to preserve the public peace. We find them employed in proclaiming Solomon the new king in I Kings 1:38. Compare the names in verses 17-18 "Zadok son of Ahitub and Ahimelek son of Abiathar were priests; Seraiah was secretary; Benaiah son of Jehoiada was over the Kerethites and Pelethites ;" with the names in I Kings 1:38, "So Zadok the priest, Nathan the prophet, Benaiah son of Jehoiada, the Kerethites and the Pelethites went down and had Solomon mount King David’s mule, and they escorted him to Gihon. Zadok and Ahimelech were apparently priests under the leadership of Abiathar, the high priest.

Two civil offices are mentioned, one that was recorder, probably with the responsibility to help the king remember the wide variety of pieces of information kings are supposed to know and/or remember and, another that was scribe, possibly with a responsibility similar to those of a secretary of state. David’s sons had places of honor and responsibility. Another brief picture of them is recorded in the last phrase of I Chron. 18:17, "David’s sons were chief officials at the king’s side."

As Christian leaders we will have administrative responsibilities too. May the Lord grant to each of us the discernment necessary to ascertain the skills, strengths and weaknesses of each team member so that each person is serving in the capacity for which God created them to be well suited. From the brief description of David’s administrative team we are not able to know how successful it was. We know that it was not perfect in that it allowed Absalom to gain political power that certainly more than just threatened the security of David’s throne. Also in I Chron 27:25-34 is a much longer list of officials and responsible persons. Suffice it to say for the present study, that David was organized and he administered fairly and with justice.

With regard to your external enemies, the devil and his agents, you and I can learn from David’s military policies and establish garrison in places of victory so we too become more than conquerors. Phil 4:7 says, ". . . the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus." The Amplified New Testament says something like "will mount a garrison" in place of the word "guard." God not only gives us peace but establishes a garrison in our heart to maintain it. David not only conquered the Philistines, Arameans and Edomites, he also placed garrisons in those places to maintain the victory he had gained. Let’s do that with our spiritual victories so our ministries—the work God has assigned to us—flourish from glory to glory. We learn here from David that we not only want victories; we also want garrisons to maintain them.

A MODEL OF PRAYER AND THANKSGIVING

luiz@vidalyon.com (Luiz Sifuentes) — Sun, 05 Mar 2023 03:24:31 GMT

II Samuel 7:18-28

18 Then King David went in and sat before the Lord, and he said: “Who am I, Sovereign Lord, and what is my family, that you have brought me this far? 19 And as if this were not enough in your sight, Sovereign Lord, you have also spoken about the future of the house of your servant—and this decree, Sovereign Lord, is for a mere human! 20 “What more can David say to you? For you know your servant, Sovereign Lord. 21 For the sake of your word and according to your will, you have done this great thing and made it known to your servant. 22 “How great you are, Sovereign Lord! There is no one like you, and there is no God but you, as we have heard with our own ears. 23 And who is like your people Israel—the one nation on earth that God went out to redeem as a people for himself, and to make a name for himself, and to perform great and awesome wonders by driving out nations and their gods from before your people, whom you redeemed from Egypt? 24 You have established your people Israel as your very own forever, and you, Lord, have become their God. 25 “And now, Lord God, keep forever the promise you have made concerning your servant and his house. Do as you promised, 26 so that your name will be great forever. Then people will say, ‘The Lord Almighty is God over Israel!’ And the house of your servant David will be established in your sight. 27 “Lord Almighty, God of Israel, you have revealed this to your servant, saying, ‘I will build a house for you.’ So your servant has found courage to pray this prayer to you. 28 Sovereign Lord, you are God! Your covenant is trustworthy, and you have promised these good things to your servant. 29 Now be pleased to bless the house of your servant, that it may continue forever in your sight; for you, Sovereign Lord, have spoken, and with your blessing the house of your servant will be blessed forever.”

1. More than David Could Have Thought 18-21

God sent a gracious message to David and now David reciprocates with serious observations. We do not know what David said to Nathan, but we do know what he said to God and he did it directly to God. However God speaks to us, directly or indirectly, our response should be directly to Him. The place to which he went was a good choice. Verse 18 says, “King David went in and sat before the Lord.” Probably this meant the tent so he could be near the ark recently brought to Jerusalem—the symbol of God’s presence. Humans are privileged to pray anywhere today, but wherever we pray we must set ourselves before the Lord and the Lord before us.

What do we learn from David’s posture? Usually we kneel, bow or stand because these postures show respect, but we can prostrate ourselves before him or, if this is to be taken literally, we can sit before Him. If it means David literally sat, then it expresses that he may have been there a long time because the human body can only stand so long, or it may suggest a relaxed spirt—he was comfortabe, not disrespectful, but comfortable when he was with the Lord. More than his posture, however, the matter of attitude and location would be the most important consideration. He went in and continued before the Lord. He stayed before the Lord meditating, thinking, and, as we can read, speaking. Oh God I am focusing on you, my heart is fixed on you.

The prayer itself was an expression of devout, righteous and saintly affection towards God, speaking humbly of himself and greatly about God. These two go together just as “I am weak but you are strong” is a great sentence. So David combines his own humility with expressions of God’s greatness. Both cannot be great. If we are great in our own eyes, we may not have room in our heart for God to be great. “Who am I, Sovereign Lord, and what is my family, that you have brought me this far” (v 18)?

God had just reminded David through Nathan of his small beginnings, “I took you from the pasture, from tending the flock, and appointed you ruler over my people Israel” (7:8) and, in response, here and now, David expressed his agreement. David had been a military hero and now the king, a considerable and valuable man. His gifts both of body and mind were extraordinary. His talents and graces were obvious. He was a man of honor, success, and usefulness, the much-loved darling of his country and the dread of their enemies. Yet he spoke of himself humbly even acknowledging the lowliness of his family: “what is my family?” He was connected to a reputable tribe, Judah, yet, like Gideon he spoke with humility. Judges 6:15 says, “Gideon replied, ‘but how can I save Israel? My clan is the weakest in Manasseh, and I am the least in my family.’” When Saul’s daughter was suggested to him as a wife, in I Sam. 18:18 it says, “But David said to Saul, ‘Who am I, and what is my family or my clan in Israel, that I should become the king’s son-in-law?’” The greatest of men are worms, the best are sinners, and the highest have nothing but what they have received. David’s words suggest that he could not have arrived where he was by his own efforts if God had not done it for him. All our fulfillments, realizations and acquirements are God’s doings. “All that we have accomplished, you have done for us” (Is 26:12).

David acknowledged God accomplishments. “you have brought me this far” (v 18). We don’t know yet about the future, but we can certainly say “this far,” until now. We can be thankful for what God has done. Before King Agrippa, in Acts 26:22, Paul claimed, “But God has helped me to this very day.” But David’s promise also included the future. “And as if this were not enough in your sight, sovereign Lord, you have also spoken about the future of the house of your servant” (v 19): God has laid out many blessings, but there are infinitely many more things laid up for us. Psalms 31:19 says, “How abundant are the good things that you have stored up for those who fear you, that you bestow in the sight of all, on those who take refuge in you.” The present blessing of God are valuable gifts, but there is more to come reaching into eternity future. As David acknowledged this so should we. Honestly realizing the low character and condition of man, isn’t it awesome, fascinating and incredible that God would treat us as He does. Man is a selfish, lowly and undeserving creature, under a law of death and damnation, but we are brought near to God, purchased at a high price and taken into a favorable contract and treaty with Him. Do men usually deal like this with one another? The ways of our God are far above those of men. Though He be high, He regards the lowly. Though we offend Him, He invites us to be reunited. “What more can David say to you” (v 20)? Since He knows us better than we know ourselves, we can readily be satisfied with His provisions. It is one thing for God to intend good for us, but quite another for Him to graciously encourage us by telling us much about what that will entail. What can we say more for ourselves in our prayers than he has said for us in his promises? Eph. 3:20 is often quoted to emphasize this abundant provision, for God is “able to do immeasurably more than all we ask or imagine, according to his power that is at work within us.”

2. The Greatness of God 22-24

David credited all to the free grace of God, both the great things He had done for him and the great things He had made known to him. David did and we, too, benefit from the gifts and mercies of God, but there is much more in the overall and more comprehensive picture than us and the benefit we receive. There is God, His purpose and His glory. All that God does for His people in his sovereign plans, and everything He guarantees to them in his promises, is for His pleasure, for His praise, the pleasure of His will and the praise of His word. Verse 21 says, “For the sake of your word and according to your will, you have done this great thing and made it known to your servant.”

David adored God. This is putting it plainly and simply. David adored God. Here is what adore means: to regard with the utmost esteem, love, and respect to honor, to pay divine honor to; worship as in: to adore God, to like or admire very much.

No matter how much God honored David and lifted him, none of that lessened the honor and special regard David had for God and His majesty. The nearer we are brought to God, the more we see of his glory. The more clearly we understand how dear we are in His eyes, the greater He should be in ours. As verse 22 says, “There is no one like you, and there is no God but you, as we have heard with our own ears.” The queen of Sheba had not heard the half of the glory of Solomon and we have neither seen nor heard the half of what we shall see and what we will experience when we “see” God.

There was none among all the gods of David’s day that compared to his great God. David expressed a great esteem for the Israel of God as Verse 22 says, “How great you are, Sovereign Lord! There is no one like you, and there is no God but you, as we have heard with our own ears.”

The great works God did for Israel and for the church are very similar. The redemption of Israel, demonstrates our redemption by Christ. “And who is like your people Israel—the one nation on earth that God went out to redeem as a people for himself, and to make a name for himself, and to perform great and awesome wonders by driving out nations and their gods from before your people, whom you redeemed from Egypt” (v 23)? They were redeemed from the nations and their gods; so are we from all sin and all conformity to this present world. Christ came to save His people from their sins. They were redeemed to be a special people unto God, purified and given to Himself, that He might make Himself a great name and do for them great things. In redemption two things are accomplished: the honor of God, and the eternal happiness of the saints. God and we both benefit, but differently.

God made a special and lasting covenant with them, “You have established your people Israel as your very own forever, and you, Lord, have become their God.” Our own emotions and personal circumstances change from day to day, but the covenant we have with God remains the same.

3. God’s Promise, the Foundation for Confident Prayer 25-29

David concluded his prayer with humble petitions to God. The promise of God was the basis for his prayer. Verse 27 says, “you have revealed this to your servant, saying, ‘I will build a house for you.’” This idea was initiated by God. Then David does something that everyone of us can and should do—claim the promise. You have said you would build my house or else I could never have presumed to pray like this. If I had not been emboldened by your promise, I would never have thought to ask for this, but you said . . .” These promises are too great for me to ask, but apparently not too great for you to give. Verse 25 says, “And now, Lord God, keep forever the promise you have made concerning your servant and his house. Do as you promised,” This prayer was bold, but not brazen, and confident, but not presumptuous. Why? Because David was only claiming what God Himself had promised. This is another reason for us to read the Bible regularly—so that we know the promises. We can let the promises guide our prayers. Psalm 119:49 says, “Remember your word to your servant, for you have given me hope.” The promises of God not only make us bold, but also give us hope. Since the promises are so abundant, we can say, “I desire no more, and I expect no less.”

When we turn God’s promises into prayers, next He turns them into performances. With God, saying and doing are identical; not different things. Surely the Lord cannot be displeased when we pray as David prayed that God would glorify His own name. He prayed for the glorifying of God’s name “Do as you promised, so that your name will be great forever” (vs 25-26). This ought to be the basic content of all our prayers, the Alpha and the Omega of them. Begin with “Your name is holy" and end with “Yours is the glory forever.” ‘Whether I be magnified or not, it does not matter, but let your name be magnified.’ Centuries later the Son of David prayed as recorded in John 12:28, “‘Father, glorify your name!’ Then a voice came from heaven, ‘I have glorified it, and will glorify it again.’”

David concluded his prayer with a request that everyone of us should make often—a prayer for our house and family. Verse 29 says, “Now be pleased to bless the house of your servant, that it may continue forever in your sight; for you, Sovereign Lord, have spoken, and with your blessing the house of your servant will be blessed forever.” What God blesses is blessed. Good men are concerned about their families and prayer for one’s family is the best exercise possible.

We could well wonder if David knew that his prayer entailed the perfection and eternal nature of the kingdom of the Messiah. Surely this promise was fulfilled when Jesus Christ sat down at the right hand of the Father in heaven. Heb. 10:12 says, “But when this priest had offered for all time one sacrifice for sins, he sat down at the right hand of God.”

From the prayer of David there is much to learn about God, His person, His character, His promises and His plans. David was a thinker and we benefit from knowing His thoughts. You and I have not been promised exactly the same things that David was singularly promised, but David’s response to God’s promises provide a model for you and me. What God has done and is doing for us is different, but the attitude, the spirit, the mental and spiritual posture David demonstrated can be ours. That is what I want to take away from this lesson. David was a leader. He was a thankful person. Thankfulness is a wonderful attribute of great people.

GOD’S PROMISE TO DAVID

luiz@vidalyon.com (Luiz Sifuentes) — Sun, 05 Mar 2023 03:22:56 GMT

II Samuel 7:1-17

7 After the king was settled in his palace and the Lord had given him rest from all his enemies around him, 2 he said to Nathan the prophet, “Here I am, living in a house of cedar, while the ark of God remains in a tent.” 3 Nathan replied to the king, “Whatever you have in mind, go ahead and do it, for the Lord is with you.” 4 But that night the word of the Lord came to Nathan, saying: 5 “Go and tell my servant David, ‘This is what the Lord says: Are you the one to build me a house to dwell in? 6 I have not dwelt in a house from the day I brought the Israelites up out of Egypt to this day. I have been moving from place to place with a tent as my dwelling. 7 Wherever I have moved with all the Israelites, did I ever say to any of their rulers whom I commanded to shepherd my people Israel, “Why have you not built me a house of cedar?”’ 8 “Now then, tell my servant David, ‘This is what the Lord Almighty says: I took you from the pasture, from tending the flock, and appointed you ruler over my people Israel. 9 I have been with you wherever you have gone, and I have cut off all your enemies from before you. Now I will make your name great, like the names of the greatest men on earth. 10 And I will provide a place for my people Israel and will plant them so that they can have a home of their own and no longer be disturbed. Wicked people will not oppress them anymore, as they did at the beginning 11 and have done ever since the time I appointed leaders over my people Israel. I will also give you rest from all your enemies. “‘The Lord declares to you that the Lord himself will establish a house for you:12 When your days are over and you rest with your ancestors, I will raise up your offspring to succeed you, your own flesh and blood, and I will establish his kingdom. 13 He is the one who will build a house for my Name, and I will establish the throne of his kingdom forever. 14 I will be his father, and he will be my son. When he does wrong, I will punish him with a rod wielded by men, with floggings inflicted by human hands. 15 But my love will never be taken away from him, as I took it away from Saul, whom I removed from before you. 16 Your house and your kingdom will endure forever before me; your throne will be established forever.’” 17 Nathan reported to David all the words of this entire revelation.

1. David’s Noble Idea 1-4

God gave David rest from his enemies and he now is living in a house of cedar. David has become quiet and undisturbed, having no need go to the battlefield. He had rest from all those that were enemies and tried to hinder his way to the throne, and he set himself to enjoy that rest. Though he was a man of war, he was for peace. Psalm 120:7 says, “I am for peace; but when I speak, they are for war.” Yes, David fought and successfully so, but he did not delight in war. He had not rested at home very long nor would he be there very long, but at present, when he enjoyed calm, and in his element, when he was sitting in his house, meditating in the law of God, he thought of building a temple for the honor of God. He had, with Hiram’s help, built a palace for himself and a city for his servants; and now he thought of building a place for God’s ark.

We do not have an equal relationship with God since He is far superior to us, but we do have a reciprocal relationship with Him, when He does something good for us it is proper to reciprocate, to try to do something that will bless Him. David wanted to show his gratitude for the honor God had given to him. We too should look for ways to bring God glory when we consider what He has done for us. David would use the days of calm and rest by doing something for God. What can I do for the Lord? Of course, to obey Him is the first thing, but in addition to that what can we find to do? For a time David was not needed in battle, but he could busy himself doing something else for God. So can we.

Rest could make us want to enjoy luxury and become lazy but we will resist that. In Daniel 4: 29-30 we find another king, Nebuchadnezzar, thinking very differently. “Twelve months later, as the king was walking on the roof of the royal palace of Babylon, he said, ‘Is not this the great Babylon I have built as the royal residence, by my mighty power and for the glory of my majesty?’” That proud man thought of nothing but his might, power, honor and majesty. How did God react? God resists the proud, and gives grace and glory to the humble.

David, rested in his house and thought for a while about how blessed was, how nice his house was and quickly remembered the ark of God protected only by curtains. David thought it was inappropriate that he would dwell in cedar and the ark in a tent. David had worked hard to find a place of the ark and now he thought he would continue to work hard to find a better place. Grateful people never think they can do enough for God, though they have done much they still want to do more. They will not enjoy their own comforts if they see God’s Church in need. Some have David’s music, but not his heart.

In Amos’ day this was God’s message to the people: “You lie on beds adorned with ivory and lounge on your couches. You dine on choice lambs and fattened calves. You strum away on your harps like David and improvise on musical instruments. You drink wine by the bowlful and use the finest lotions, but you do not grieve over the ruin of Joseph.” In the days of Ezra, the Israelites returned to their homeland in order to rebuild the temple, “Then they gave money to the masons and carpenters, and gave food and drink and olive oil to the people of Sidon and Tyre, so that they would bring cedar logs by sea from Lebanon to Joppa, as authorized by Cyrus king of Persia.” (Ezra 3:7)

Nathan evidently was an optimistic and affirming man. His default reaction to hearing a new idea was to approve, “Yes!” The Lord always has the authority to negate what we say, but is it not indicative of an affirming and loving person to instinctively think the best and affirm another unless there is a reason not to? Nathan said, “Whatever you have in mind, go ahead and do it, for the Lord is with you.” His was a good attitude and usually good advice. However, all the plans, dreams and ambitions of men are subject to the Lord’s approval. So we learn another important lesson through Nathan’s role in this story. God spoke and everything changed. “ But that night the word of the Lord came to Nathan” (v 4). We want God to speak. And we are glad to change everything when He speaks. God is God.

2. God’s Thoughts About Places of Worship 5-7

God entrusted a message into Nathan’s care. And the result is that we have a better revelation of God’s favor to David. God sent it by the same prophet who just the day before had encouraged David to do whatever was in his heart. Speaking through the same person would have eliminated any confusion that might have arisen from hearing “yes” from one prophet and “no” from another. But David did not keep in his heart anything that was not also in God’s heart. He released his vision. If you and I want to see God work through us, we must follow David’s example and release our visions and dreams to the One who has better ones. God spoke the same night so that Nathan would not continue in an innocent error and David could be spared from dreams he would never be able to fulfill. God can give dreams and visions and we need to appreciate them and work for their fulfillment, but, by the same token, we need to give God the right to remove dreams and visions that are not His from our heads. Joel 2:28 says, “And afterward, I will pour out my Spirit on all people. Your sons and daughters will prophesy, your old men will dream dreams, your young men will see visions.” We need dreams that are from God. David was the king—the head—but He needed God’s prophet to be his eyes.

God supersedes David’s purpose to build a house for God. God noticed that purpose, for He knows what is in man; and apparently was well pleased with it. Solomon later said, as is recorded in I Kings 8:18, “But the Lord said to my father David, ‘You did well to have it in your heart to build a temple for my Name.’” Yet God stopped David, “Are you the one to build me a house to dwell in? I have not dwelt in a house from the day I brought the Israelites up out of Egypt.” 1 Chron. 17:4 says, “Go and tell my servant David, ‘This is what the Lord says: ‘You are not the one to build me a house to dwell in.’” I have other work for you, Israel’s borders must be expanded, you are a poet and Psalmist, write more poems and Psalms. Nathan did not say this, but he could have: Your son’s architectural skills and greater treasury than yours will be better suited to building a temple. Materials need to be gathered and prepared and that will require many years of work. The tabernacle has been quite adequate and will continue to be satisfactory.

God’s presence can be in a tent as well as it can be in a temple. God walked with his people Israel and a tent was better suited to that. The tent moving from place to place kept God with His people. David was uncomfortable that the ark was in curtains, yet those curtains had a message of their own. They provided a movable place for God to be with His people. God never complained that it was uncomfortable for Him. Verse 6 says, “Wherever I have moved with all the Israelites, did I ever say to any of their rulers whom I commanded to shepherd my people Israel, ‘Why have you not built me a house of cedar?’” Christ, was like the ark when He tabernacled among us, walking around, doing good until he ascended into heaven where He sat down and began another phase of His ministry.

So the church (saints) being both pastoral and militant is like the ark, moving around among the people of the earth. David, in his psalms, often calls the tabernacle a temple. Psalms 5:7 says of the tabernacle, “But I, by your great love, can come into your house; in reverence I bow down toward your holy temple” because it, though made of curtains, fulfilled the intention of a temple, though it was made but of curtains. This question raises a more important one: Is show or substance more important? It is probable that David had a truer devotion and sweeter communion with God in the tabernacle than his successors did in the temple. What God ordains is better than what man builds. Worship instituted by God is superior to what man can devise. Why should David design what God never ordained? Better a tent approved by God than a temple invented by man.

Verse 7 includes an important phrase for every Christian leader to seriously ponder. Verse 7 says, “rulers whom I commanded to shepherd my people.” God says here that the rulers He appoints are to shepherd His people. To shepherd is generally considered to include these kinds of things: to go in front of, lead by example, protect from enemies and danger, feed, rescue from danger and provide rest. A ruler and a shepherd illustrate two different kinds of leaders. Jesus said this about earthly rulers, “Jesus called them together and said, 'You know that the rulers of the Gentiles lord it over them, and their high officials exercise authority over them. Not so with you. Instead, whoever wants to become great among you must be your servant, and whoever wants to be first must be your slave— just as the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many'" (Mt. 20:25-28). May the good Shepherd teach us by His example, and may we under-shepherds readily learn, what it means to "shepherd God’s people".

3. God’s Plan for David and Israel 8-11a

God reminded David that he was favored in three wonderful ways, even though he would not build the temple. First, “I took you from the pasture, from tending the flock, and appointed you ruler over my people Israel” (v 8). God had raised David from a very common, plain and low condition: “I took you from the pasture, from tending the flock.” If we remember our small beginnings it might help us be humble and thankful. If God did this for David, then David would be responsible to God, not to man. Second, “I have been with you wherever you have gone, and I have cut off all your enemies from before you” (v 9). God gave David success and victory over his enemies. How many times during David’s exile had God helped him? What a great blessing it is to have God with us. Through Nathan God reminded David that He had been “with” him. I protected you when you were pursued. “I have cut off all your enemies from before you.” Then third, and this one is a surprise, a promise of something in the future, “I will make your name great, like the names of the greatest men on earth” (v 9). God said He would crown him with power and dominion in Israel and honor and renown among the nations. David would become famous for his bravery, behavior, and accomplishment and will be more talked about than any of the great men of his day. If a great name brings glory to God, so be it. The glory brought to God is the important issue; not the person through whom glory is brought to God. However, we may pass through the world quite comfortably yet in obscurity.

God promised David a quiet place: "I will provide a place for my people Israel and will plant them so that they can have a home of their own and no longer be disturbed” (v 10). That had been promised long before, yet they were disappointed, but now that appointment should be made good. Canaan will now be theirs. Furthermore, an enjoyment of that place was promised. What good is a place if the place cannot be enjoyed. “Wicked people will not oppress them anymore as they had at the beginning” (v 10). This would be a reference to the Philistines who had been such a problem to them for so long. That is to say, “I will continue and complete that rest; the land shall rest from war, as it did under the judges.”

4. God’s Plan for the Line of David 11b-17

Psalms 128:6 says, “May you live to see your children’s children—peace be on Israel.” God promised David a blessing for his family in following generations. God responded to David’s desire to build Him a house by saying, no, I will build you a house. “The Lord declares to you that the Lord himself will establish a house for you” (v 11). We will not lose our reward for whatever we do or offer to do for the Lord. Would it not be a great encouragement to David to know that his family would do well in generations to follow? We want happiness in generations to come for our souls, God’s church and our seed. While we are praising God in heaven our seed will praise him on earth.

Some of these promises are for Solomon, his immediate successor, and the whole royal line of Judah. “When your days are over and you rest with your ancestors, I will raise up your offspring to succeed you, your own flesh and blood, and I will establish his kingdom” (v 12). This favor was not promised to Moses, Joshua or any of the Judges, but God gave this promise to David. “He (referring to Solomon) is the one who will build a house for my Name, and I will establish the throne of his kingdom forever.” God would use Solomon to do what David had hoped to do. God intended to adopt Solomon: “I will be his father, and he will be my son. When he does wrong, I will punish him with a rod wielded by men, with floggings inflicted by human hands:" (v 14).

What a great blessing it is to have God for our Father. If God is a careful, tender, magnanimous Father to us, we should be obedient, amenable and compliant children to him. Loving correction is included in God the Father’s relationship with the children He loves. It is as though God were saying: I will consider his frame, and correct him tenderly and compassionately, no more nor less than is needed. I will correct him, but I will not abandon him. “But my love will never be taken away from him, as I took it away from Saul, whom I removed from before you” (v 15). I will not disinherit him. Notice how love and correction are placed together in the message from God to David. Parents, take note.

Other promises relate to Christ, “Your house and your kingdom will endure forever before me; your throne will be established forever (v 15). The angel said to Mary, as Luke 1:32 records, “He will be great and will be called the Son of the Most High. The Lord God will give him the throne of his father David.” The Son of David received all power both in heaven and earth, and authority to execute judgment. He was to build the gospel temple, a house for God’s name. Zech 6:12-13 says, “Tell him this is what the Lord Almighty says: ‘Here is the man whose name is the Branch, and he will branch out from his place and build the temple of the Lord. It is he who will build the temple of the Lord, and he will be clothed with majesty and will sit and rule on his throne. And he will be a priest on his throne. And there will be harmony between the two.’” And this was fulfilled according to Heb. 1:5 in which God claims Jesus as His Son, “For to which of the angels did God ever say, 'You are my Son; today I have become your Father"'? Or again, ‘I will be his Father, and he will be my Son’”? David’s house and kingdom long ago came to an end, but the Messiah’s kingdom is everlasting. God would never need to chastise or correct the Messiah, but He does and will correct the followers of the Messiah. True believers have their weaknesses for which they may expect to be corrected, but not cast off.

“Nathan reported to David all the words of this entire revelation” Nathan gave a different message this next day for a prophet is not free say whatever he thinks; he is God’s prophet. David did not build God a house, yet God built David’s house. Such is the nature of our relationship and agreements with God. Some of our intentions, we do not fulfill, others we cannot fulfill, but God is dependable, faithful and unchanging, and if we focus our attention on His plan we will not be disappointed.

May the Lord, the good Shepherd, give everyone who reads or hears these words, the wisdom, understanding and character to put into practice in their positions as Christian leaders, the valuable lessons we learn about Christian leadership from these three words: “Shepherd my people.”

GOD’S PLAN AND SUCCESS

luiz@vidalyon.com (Luiz Sifuentes) — Sun, 05 Mar 2023 03:21:39 GMT

II Samuel 6:12-23

12 Now King David was told, “The Lord has blessed the household of Obed-Edom and everything he has, because of the ark of God.” So David went to bring up the ark of God from the house of Obed-Edom to the City of David with rejoicing. 13 When those who were carrying the ark of the Lord had taken six steps, he sacrificed a bull and a fattened calf. 14 Wearing a linen ephod, David was dancing before the Lord with all his might, 15 while he and all Israel were bringing up the ark of the Lord with shouts and the sound of trumpets. 16 As the ark of the Lord was entering the City of David, Michal daughter of Saul watched from a window. And when she saw King David leaping and dancing before the Lord, she despised him in her heart. 17 They brought the ark of the Lord and set it in its place inside the tent that David had pitched for it, and David sacrificed burnt offerings and fellowship offerings before the Lord. 18 After he had finished sacrificing the burnt offerings and fellowship offerings, he blessed the people in the name of the Lord Almighty. 19 Then he gave a loaf of bread, a cake of dates and a cake of raisins to each person in the whole crowd of Israelites, both men and women. And all the people went to their homes. 20 When David returned home to bless his household, Michal daughter of Saul came out to meet him and said, “How the king of Israel has distinguished himself today, going around half-naked in full view of the slave girls of his servants as any vulgar fellow would!” 21 David said to Michal, “It was before the Lord, who chose me rather than your father or anyone from his house when he appointed me ruler over the Lord’s people Israel—I will celebrate before the Lord. 22 I will become even more undignified than this, and I will be humiliated in my own eyes. But by these slave girls you spoke of, I will be held in honor.” 23 And Michal daughter of Saul had no children to the day of her death.

We will now celebrate the second and successful attempt to bring the ark home to the city of David. This time they did it God’s way. The sequence of event recorded in I Chronicles has the battle with the Philistines, described in chapter 5 of II Samuel, occurring between the two attempts to take the ark to Jerusalem, while II Samuel shows the attempts to move the ark as occurring after the two battles at Baal Perazim. Because of the differing sequence, we do not know if the battles at Baal Perazim occurred before the moving of the ark or between the two attempts. But we can guess from this that the two battles and the two attempts, all four events, took place in the same period—soon after David became king of all Israel and that the second and successful attempt to move the ark followed the two battles at Baal Perazim.

1. The Successful Transport of the Ark to Jerusalem 12-15

This part of the story begins with very good news: “Now King David was told, 'The Lord has blessed the household of Obed-Edom and everything he has, because of the ark of God.'" We are not surprised at this because we are aware that “Every good and perfect gift is from above, coming down from the Father of the heavenly lights, who does not change like shifting shadows” (Hebrews 1:17). Apparently the blessings of God on the house of Obed-Edom was for the ark’s sake and this was a great stimulus to David to finally bring it to Jerusalem, Verse 12 says, “So David went to bring up the ark of God from the house of Obed-Edom to the City of David with rejoicing.” David evidently acted promptly. He knew from this that God was not angry still because God’s anger is but for a moment. His mercy is forever. Just as David could see God’s frown upon them all in the Uzzah incident, so he could discern God’s favor to them all in Obed-Edom’s prosperity; and, if God be at peace with them, they can cheerfully go on with their desire to take it to Jerusalem.

The blessings of God on Obed-Edom’s household further was evidence that the ark was not necessarily a burden or curse, but that when treated with humble respect it was a source of good. Just like Jesus who is a stumbling stone or a blessed cornerstone depending on how we treat Him. This principle is explained in I Peter 2:6-8, “For in Scripture it says: ‘See, I lay a stone in Zion, a chosen and precious cornerstone, and the one who trusts in him will never be put to shame.’ Now to you who believe, this stone is precious. But to those who do not believe, ‘The stone the builders rejected has become the cornerstone,’ and, ‘A stone that causes people to stumble and a rock that makes them fall.’ They stumble because they disobey the message—which is also what they were destined for.” When David heard of the joy Obed-Edom had in the ark, then he wanted it in his own city. We can’t blame him. When others experience the benefits of godliness, is it wrong for us to want them too? No, let us rather seek this blessing ourselves too since it is equally available to us. Let us see how David managed the matter now.

This time David corrected the former error. He did not put the ark on a cart, but ordered those whose responsibility it was to carry it on their shoulders. “When those who were carrying the ark of the Lord had taken six steps, he sacrificed a bull and a fattened calf” (v 13). When God corrects us in judgment and we make use of the judgments of God on ourselves and others, we have a great opportunity. Rather celebrate and utilize the opportunity than to criticize and complain because of the judgment. His judgment are mercies; gracious corrections. Psalm 50:5 says, “Gather to me this consecrated people, who made a covenant with me by sacrifice.” That is precisely what David did. He gathered the people again and they celebrated. Former errors do not have the power to dampen our present celebrations when we respond correctly to the lessons God has for us.

Pastor, did you make a mistake last week? Learn from it and move forward in confidence and celebration of your opportunity to improve. Lift the ark of God and celebrate the presence of God with king David. What did David do? He did not wear his dignified, kingly robes, nor his warrior’s armor; he wore a plain garment and focused his energies on worship according to verse 14. “Wearing a linen ephod, David was dancing before the Lord with all his might.” Can you see David dancing before the Lord with all his might? He was not pretending. This was not play acting. His rejoicing was not artificial, pretend, superficial or shallow. Otherwise, the record could not say “He danced before the Lord with all his might.” We do not know if he danced alone or if other joined him. Joy is contagious. Scripture does not say that the others danced, but they shouted and celebrated and if David danced, I find it hard to imagine that the others did not join in that too. “. . . he and all Israel were bringing up the ark of the Lord with shouts and the sound of trumpets. If the joy of the Lord is our strength, then let us deliberately and intentionally make others strong—strengthen them—with our joy, not with mere foolish and silly emotionalism, but with genuine joy in Jesus.

2. The Ark was Deposited in a Place of Honor in Jerusalem 17-19

The ark was safely brought to Jerusalem and honorably deposited in the place prepared for it, “They brought the ark of the Lord and set it in its place inside the tent that David had pitched for it” (vs 17). The tabernacle that Moses had prepared was at Gibeon according to 2 Chron 1:3, “and Solomon and the whole assembly went to the high place at Gibeon, for God’s tent of meeting was there, which Moses the Lord’s servant had made in the wilderness.” Perhaps Moses’ tabernacle had aged or deteriorated. David set this tent up just for the ark. The ark should not go to his private home where people may not have felt at liberty to go frequently to pray and it was not time to build a permanent structure. That would come later. As soon as it was deposited in the tent, David offered burnt-offerings and peace-offerings, in thankfulness to God. The project that had be interrupted was now completed. It is good for all our happy events to be filled with praises and prayers giving to God the kind of sacrifices he wants and deserves.

Psalm 132: verses 2-8 seem to be referring specifically to this event: “Lord, remember David and all his self-denial. He swore an oath to the Lord, he made a vow to the mighty One of Jacob: ‘I will not enter my house or go to my bed, I will allow no sleep to my eyes or slumber to my eyelids, till I find a place for the Lord, a dwelling for the Mighty One of Jacob.’ We heard it in Ephrathah, we came upon it in the fields of Jaar: ‘Let us go to his dwelling place, let us worship at his footstool, saying, ‘Arise, Lord, and come to your resting place, you and the ark of your might.’”

The people were then dismissed with great satisfaction. Verse 18 says, “he blessed the people in the name of the Lord Almighty.” David was a prophet and a king, showing not only a particular interest in speaking for God as a prophet, but possessing God-given authority over them as a king. He prayed to God to bless them, and specifically to reward them for the respect they had now given to His ark. With God’s blessings, they would not miss whatever other benefits they may have received had they stayed home and worked their fields. Perhaps this all occurred at a feast time when they would be in Jerusalem anyway. Whatever the case, the blessing of God on their domestic affairs at home would more than compensate for any loss there. By his prayer for them and his generous gift to them they all knew they had a king who loved them. He testified of his desire for their welfare by this prayer for them, and let them know they had a king that loved them. Verse 19 says, “Then he gave a loaf of bread, a cake of dates and a cake of raisins to each person in the whole crowd of Israelites, both men and women. And all the people went to their homes.”

Later in the history of Israel and during the life-time of Queen Esther, and from then on among the Jews, the feast of Purim was celebrated with gifts. Esther 9:22, says, “as the time when the Jews got relief from their enemies, and as the month when their sorrow was turned into joy and their mourning into a day of celebration. He wrote them to observe the days as days of feasting and joy and giving presents of food to one another and gifts to the poor.” Every one is a friend of the person who gives gifts, so some of the crowd would love him for his generosity even if they did not value the greater gift—his prayers for them.

3. From Public Spiritual Mountain Peak to Domestic Disappointment at Home 16, 20-23

I greatly sorrow and grieve for spiritual leaders, pastors, evangelists, missionaries and church leaders who appear to have great public success, yet do not have that same joy, unity, cooperation and happiness in their home and family. David experienced this too, apparently until after Bathsheba’s first baby died and the repentant and restored David and she were happy together as suggested by the four children they had together. David had only one child by each of his other wives according to the record.

David dismissed the congregation with a blessing and after a full, joyous, exciting and happy day, returned to bless his household. Verse 20 says, “David returned home to bless his household.” We can guess that he wanted to pray with and for them, and offer up his personal and family thanksgiving for this national success of the day. Men and women of God today should not think that public performances excuse them from spiritual leadership in the family. Worship, instruction and prayers in public are parts of our professional duties, but we must also remember our responsibility to our families. There were prophets, priests and Levites to help David with public ministry, but no-one else could take David’s place in his home and family. He had better primarily be a success there and secondarily a public success, than to have apparent public success yet have trouble at home. The lessons that can be drawn from the remainder of David’s life story bears this out in a sad and forceful way.

Can you imagine the pleasure and satisfaction David felt as he did now that he had the ark in his neighborhood and was on his way home? However, when did David ever return to his house with so much to find so little? The pride and ill temper of his wife can demonstrate for us that the palaces of princes are not exempt from domestic troubles. David had pleased all the multitude of Israel. They had shouted and probably danced together in the streets of Jerusalem, but Michal was not pleased with his dancing before the ark. At a distance, she scorned him, and when he arrived home she scolded him. She was not displeased at his generosity with the people, nor did she grudge the entertainment he gave them; but she thought he degraded himself too much in dancing before the ark. It was not her covetousness, but her pride, that distressed her which meant that now David would be distressed by her.

Who did Michal think she was? What kind of worldview did she have that caused her to despise the man of God celebrating his God as he danced before the ark of God. On multiple occasions I have observed the Jews of Tiberius, Israel, where we lived, as they danced and danced and danced. Their energy and joy was contagious. Even though I only observed (I wanted to but did not dance then) I celebrated with them. “But Michal, when she saw King David leaping and dancing before the Lord, she despised him in her heart” (v 16). She saw David in the street dancing and despised him in her heart. This is so sad. The warm and satisfying embraces that David might have enjoyed at home were snatched from their marriage by some kind of poison. Oh, man and woman of God, leader of God’s people today, do not let anything come between you and your spouse. Be happy together and from the strength you both derive from that fountain of joy, go out of your house into the public and bless everyone. If you don’t have that in your home, I do not say you can do nothing of value in public, but it will not be done with the boundless happiness that public ministry can have when things are good at home. She thought this mighty zeal of his for the ark of God, and the transport of joy he was in was foolish, and unbecoming to so great a soldier, statesman and monarch, as he was. It would have been perhaps enough for him to encourage the devotion of others, but this foolish dancing! What a fool, she thinks, my husband makes of himself! The ark should have stayed in Kiriath Jearim! The joy, the dance and celebrations of some of us who intensely love the Lord may not be understandable to those who do not know Him. Pity them. When he came home, probably tired, but very happy, she began to criticize him, and was so full of arrogance and contempt that she went out to meet him so she could begin her unkind remarks sooner.

Oh, how she taunted him! “How the king of Israel has distinguished himself today, going around half-naked in full view of the slave girls of his servants as any vulgar fellow would” (vs 20)! Her disgust with his devotion began in her heart, but out of the abundance of that the mouth spoke. Evidently, she did not love God or His ark, and as she taunted him, she makes it look like she is concerned for his honor and attacks him as though he has been lewd, vulgar and without virtue. The fact of the matter is that David probably had behaved properly, but she looked at it with glasses that gave a different color to what she saw. Instead of being proud of her husband who loved God so much, she showed the character of her father Saul. She was more Saul’s daughter than either Jonathan’s sister or David wife. What kind of gratitude was this for a husband who had showed so much affection for her that he did not want the crown if he could not, with it, have his wife? Or was David’s desire for her to come to him at Hebron merely a political ploy? Or did she only think it was?

David explained that he did what he did as unto God. However she chose to interpret the event, he did it for God and his own conscience knew he had done it for His glory. “It was before the Lord, who chose me rather than your father or anyone from his house when he appointed me ruler over the Lord’s people Israel—I will celebrate before the Lord” (v 21). ‘Remember, Michal, the Lord choose me over your father and if this kind of behavior would have been inappropriate during his reign, so be it. Now there is a new administration that seeks to honor God. And if you think this is vile, then I will be even more vile.’ “I will become even more undignified than this” (v 22). If we know that God accepts what we do as unto Him, then does it matter if others recognize that or not—even if it be our spouse? The more we are vilified, the more resolute we become.

David expressed his desire to humble himself. “I will be humiliated in my own eyes. But by these slave girls you spoke of, I will be held in honor.” It is as though David said, ‘I will think nothing too low to stoop to for the honor of God.’ Whether on the battle field, in the court, or in the temple, in my acts of devotion I will honor God regardless of how lowly it may appear. Furthermore, the ones you say will look down on me for this, will, in fact, look up all the more. The slave girls will honor me for this though receiving their honor is not my motive, for I seek only to honor God. The common people would be far from thinking the worse of him for it for, in reality, they would appreciate and admire him so much the more for it. Reverence and devoutness are respectable characteristics, and, if we want to be an example to others, we will cultivate them in our lives, not for praise for ourselves, but to introduce in demonstrable and practical ways, the benefits of zeal, duty and grace to others around us. We will not be indifferent, afraid nor ashamed of our efforts towards godliness, holiness and obedience. David was not; we will not. Man of God. Woman of God. This is leading by example at its best.

David was satisfied to justify himself this way. He did not punish or scold Michal, though he might have. Maybe God did. She was childless from this time on. She unjustly scolded David for his devotion and perhaps it was God who made her childless. We do not know why she was childless though we do know that children are a blessing, heritage and a reward, from God.

Michal, what did you see in David years and years ago that you loved him then? What changed?

David, how well did you know Michal when you agreed and wanted to marry her? What was it about her that motivated you to pay the high bride price Saul required?

A LEARNING EXPERIENCE

luiz@vidalyon.com (Luiz Sifuentes) — Sun, 05 Mar 2023 03:20:23 GMT

II Samuel 6:1-11

6 David again brought together all the able young men of Israel—thirty thousand.2 He and all his men went to Baalah in Judah to bring up from there the ark of God, which is called by the Name, the name of the Lord Almighty, who is enthroned between the cherubim on the ark. 3 They set the ark of God on a new cart and brought it from the house of Abinadab, which was on the hill. Uzzah and Ahio, sons of Abinadab, were guiding the new cart 4 with the ark of God on it, and Ahio was walking in front of it. 5 David and all Israel were celebrating with all their might before the Lord, with castanets, harps, lyres, timbrels, sistrums and cymbals. 6 When they came to the threshing floor of Nakon, Uzzah reached out and took hold of the ark of God, because the oxen stumbled. 7 The Lord’s anger burned against Uzzah because of his irreverent act; therefore God struck him down, and he died there beside the ark of God. 8 Then David was angry because the Lord’s wrath had broken out against Uzzah, and to this day that place is called Perez Uzzah. 9 David was afraid of the Lord that day and said, “How can the ark of the Lord ever come to me?” 10 He was not willing to take the ark of the Lord to be with him in the City of David. Instead, he took it to the house of Obed-Edom the Gittite. 11 The ark of the Lord remained in the house of Obed-Edom the Gittite for three months, and the Lord blessed him and his entire household.

When the ark was returned to Israel twenty years earlier after its capture by the Philistines, it was brought to the home of Abinadab. I Sam. 7:1-2 says, “So the men of Kirjath Jearim came and took up the ark of the Lord. They brought it to Abinadab’s house on the hill and consecrated Eleazar his son to guard the ark of the Lord. The ark remained at Kiriath Jearim a long time—twenty years in all.” Since then we have not heard a word of the ark except that, once, Saul called for it, (1 Sam. 14:18). That which in former days had made so great an impression on friends and enemies alike had now been thrown aside and neglected for many years.

If the ark was for so many years in a mere house, let it not seem strange that we find the church so long hidden in the wilderness in Rev. 12:14. Perpetual visibility is no mark of the true church. God is graciously present with the souls of his people even when they lack the physical structures for his presence. But now that David is settled in the throne, the honor of the ark began to revive, and so did Israel’s desire for it to flourish again. Quite possibly the good people among them had been concerned, but lacked occasion to change the situation. Phil. 4:10 says, “I rejoiced greatly in the Lord that at last you renewed your concern for me. Indeed, you were concerned, but you had no opportunity to show it.” They would now have a chance.

1. A Noble Desire Enthusiastically (but not wisely) Implemented 1-5

Here is honorable mention made of the ark. Because it had not been spoken of for a great while, now that it is talked about, observe how it is described (2) “which is called by the Name, the name of the Lord Almighty, who is enthroned between the cherubim on the ark.” This is so that God was greatly magnified in the miracles done in relationship to the ark when it was present. We could learn here to think and speak highly of God. His is the name above every name, the Lord Almighty, that has all the creatures in heaven and earth at His command, and receives homage from them all, and yet is pleased to dwell between the cherubim, over the mercy-seat, graciously showing Himself to His people, reconciled in a Mediator, and ready to do them good.

The ark was a symbol of the presence of God. There was a close attachment between the ark, God’s presence, God’s name and God’s glory. Leviticus 24:11-16 describes a sad instance which helps us remember we are to reverence the name of the Lord: “The son of the Israelite woman blasphemed the Name with a curse; so they brought him to Moses. (His mother’s name was Shelomith, the daughter of Dibri the Danite.) They put him in custody until the will of the Lord should be made clear to them. Then the Lord said to Moses: “Take the blasphemer outside the camp. All those who heard him are to lay their hands on his head, and the entire assembly is to stone him. Say to the Israelites: ‘Anyone who curses their God will be held responsible; anyone who blasphemes the name of the Lord is to be put to death. The entire assembly must stone them. Whether foreigner or native-born, when they blaspheme the Name they are to be put to death.” The name of God is Holy and is to be honored; not used carelessly, as many people do in everyday happenings, just to register surprise or wonder at something.

We might also consider the value of thinking and speaking with dignity and honor of holy ordinances, such as water baptism and celebration of the Lord’s supper, since these are to us the symbols of God’s presence and the means of our communion with Him today. Psalms 27:4 says, “One thing I ask from the Lord, this only do I seek: that I may dwell in the house of the Lord all the days of my life, to gaze on the beauty of the Lord and to seek him in his temple.” It is the Lord we seek, not the ark, not the tabernacle, not a cup, or bread or water; we seek the Lord! Nevertheless, we can think reverently about these other material things that are symbols of spiritual things very meaningful to us.

Psalm 27:4 enables us to understand the value David placed on being in the Lord’s presence. No wonder he wanted the ark in Jerusalem. It must be brought to Jerusalem. It was the honor of the ark that it was the ark of God; He was jealous for it, is magnified in it, His name is called upon it. It was a great event to move it from obscurity to prominence, from secret to public and it put them into a transport of joy to see it done. The divine institution justifies a beauty and grandeur ascribed to holy ceremonies and ordinances. Christ is our ark. In and by Him God manifests His favor and communicates His grace to us, and accepts our adoration and addresses.

In seeking to move the ark we see a deeper thing—that they wanted God and symbols of God near them. Now, after years of neglect, it is enquired after, David made the motion, and the heads of the congregation agreed to it (I Chron 13:1-4). All the chosen men of Israel are called together to grace the solemnity, to pay their respect to the ark, and to testify their joy in its restoration. The nobility and gentry, elders and officers, came to the number of 30,000 (v 1), and the generality of the common people besides (1 Chron. 13:5); for it may have been done at one of the three great festivals. This would make a noble cavalcade, an impressive parade, and would help to inspire the young people (specifically mentioned) who perhaps had scarcely heard of the ark to appreciate it and still stimulate the more mature people among them to value it and especially to treasure Yehovah, Who was honored by it.

The entire nation seemed very happy to move the ark. Verse 5 says, “David and all Israel were celebrating with all their might before the Lord, with castanets (pieces of wood clicked together to accompany dancing), harps, lyres, timbrels, sistrums (ancient Egyptian percussion instruments) and cymbals.” They made use of the instruments they had to excite and express their rejoicing. It would put them into a transport of joy to see the ark rise out of obscurity and move toward a public station. It is better to have the ark in a house than not at all, better in a house than a captive in Dagon’s temple; but it is even more desirable to have it in a tent pitched on purpose for it, so the people had access to it. As secret worship is better the more secret it is, so public worship is better the more public it is. We have reason to rejoice when restraints are removed and the symbols of God’s presence are welcome in the city. The celebration was intentional, it was “before the Lord.”

It is possible that David wrote Ps 68 either at this time or later when the movement of the ark was successfully completed at Jerusalem. Verses 1-3 of that Psalm say, “May God arise, may his enemies be scattered; may his foes flee before him. May you blow them away like smoke—as wax melts before the fire, may the wicked perish before God. But may the righteous be glad and rejoice before God; may they be happy and joyful.” We suspect this because this Psalm begins with that ancient prayer Moses used when the ark was moved, as the Israelite camp began a journey to a new location in the wilderness. Moses prayer is recorded in Numbers 10:35-36, “Whenever the ark set out, Moses said, ‘Rise up, Lord! May your enemies be scattered; may your foes flee before you.’ Whenever it came to rest, he said, ‘Return, Lord, to the countless thousands of Israel.’”

Moses’ prayer and Psalms 68’s first verse are almost the same: “May God arise, may his enemies be scattered; may his foes flee before him.” If Ps. 68 was written with the movement of the ark in mind, it is not difficult to assume that other parts of Ps. 68 were also written with that procession in mind. Imagine this, “In front are the singers, after them the musicians; with them are the young women playing the timbrels” (Ps. 68:25). Envision this, “There is the little tribe of Benjamin, leading them, there the great throng of Judah’s princes, and there the princes of Zebulun and of Naphtali” (Ps. 68:27). And think about this, “You, God, are awesome in your sanctuary; the God of Israel gives power and strength to his people. Praise be to God” (Ps. 68:35)! Placing Ps. 68 next to 2 Sam 6:1-11 gives us a more complete picture of this celebrative procession.

2. A Very Sober Lesson 6-7

For all its joyous overtones, there was a very sad incident with an important message in it for us today. They made a grave error in attempting to carry the ark of God on a cart instead of on the shoulders of the priests. The Kohathites that had the charge of the ark had no wagons assigned them, because their service was to bear it upon their shoulders, (Num. 7:9). The ark was not so heavy a burden but that they could have carried it as far as Mount Zion on their shoulders, they did not need to put it in a cart like a common thing. It was no excuse for them that the Philistines had done so and were not punished for it; they knew no better, nor had they any priests or Levites with them to undertake carrying it; better carry it in a cart than that any of Dagon’s priests should carry it. The Philistines may cart the ark if they like, but the Israelites needed to do it correctly, honoring the ark.

Secular organizations and institutions can use organization, personnel charts, administrative diagrams, flow charts, machinery, business means and human plans, but the Church of the living almighty God should consult with the living God. God may approve of the human system and even approve of our use of it, but we should not assume it without consulting Him. New or old cart, both were wrong. David loved the law of God, so how was it he did not remember this? If this mistake was made because of David’s zeal, that changes the picture some, but not entirely. Knowledge is more important than zeal as we learn from Rom. 12:2 which says, “For I can testify about them that they are zealous for God, but their zeal is not based on knowledge.”

So Uzzah was struck dead for touching the ark. This stopped the procession and dispersed the assembly and all went home in a fright. It may seem that Uzzah’s offense was small. He and his brother Ahio, the sons of Abinadab, in whose house the ark had long been lodged, having been used to attend it, to show their willingness to prefer that everybody benefited from the ark rather than just their own family, decided to drive the cart in which the ark was carried, this being perhaps the last service they were likely to do for it since others would be employed about it when it came to the city of David. Ahio went before, to clear the way, and, if need were, to lead the oxen. Uzzah followed close to the side of the cart. It happened that the oxen shook it, “When they came to the threshing floor of Nakon, Uzzah reached out and took hold of the ark of God, because the oxen stumbled” (v 6).

Whether the oxen stumbled or kicked or got stuck in the mud, by an accident the ark was in danger of being overthrown. Uzzah took hold of it, to save it from falling, probably with good intention, to preserve the ark and its reputation. His only crime was that he was not a priest though he was a Levite. Even for the Kohathite priests it was forbidden to touch any holy thing. Numbers 4:15 says, “After Aaron and his sons have finished covering the holy furnishings and all the holy articles, and when the camp is ready to move, only then are the Kohathites to come and do the carrying. But they must not touch the holy things or they will die. The Kohathites are to carry those things that are in the tent of meeting.” Having served the ark for a long time we may understand his presumption, but should not excuse it. We each should ask the Holy Spirit to help us apply the principle we learn here to our lives and ministries. Lord, is there any way in which I am being presumptuous in carrying out my responsibilities as your servant to your people and to the Church of Jesus Christ? He will help us if we ask sincerely.

Right there and then at the time and place of the offense Uzzah received his punishment. “The Lord’s anger burned against Uzzah because of his irreverent act; therefore God struck him down, and he died there beside the ark of God” (v 7). We do not know the condition of Uzzah’s heart, but we do know that God is just. Apparently Uzzah felt too familiar with the holy things of God. David afterwards admitted that Uzzah died for an error they were all guilty of, which was carrying the ark in a cart. “It was because you, the Levites, did not bring it up the first time that the Lord our God broke out in anger against us. We did not inquire of him about how to do it in the prescribed way” (I Chron 15:13).

Actually, there were several problems. It was to be carried on the shoulders of Kohathites and the ark was to be covered by badger skins. A holy and righteous God wanted His people to know and respect His law. So the “judgment,” as many “judgments” in the Bible, was actually a mercy because it was a learning opportunity. God would in this event strike an awe upon the thousands of Israel, would convince them that the ark was no less venerable for its having been so long in common circumstances, and in this way He would teach them to rejoice with trembling, and always to treat holy things with reverence and holy fear.

We also learn here that a good intention will not justify a bad action; it will not be sufficient to say that we meant well even though something was done incorrectly. We also may learn that if it was wrong for Uzzah to lay hold of the ark without the right to do that, it would also be wrong for us to claim the privilege of being sons and daughters of God without conforming to the terms of such a relationship—if the ark is sacred and not to be touched, what about the blood of Jesus? Heb. 10:29 says, “How much more severely do you think someone deserves to be punished who has trampled the Son of God underfoot, who has treated as an unholy thing the blood of the covenant that sanctified them, and who has insulted the Spirit of grace?”

3. David’s First Reactions—Anger and Fear 8-9a

Was David embarrassed that the procession had to stop? Did he take this personally? Was he wrong to react emotionally instead introspectively? He might have humbled himself under God’s hand, confessed his error, acknowledged God’s righteousness, and then have gone on with the good work he was doing. But, no, he was displeased. It is not said because Uzzah had affronted God, but because God had made a breach upon Uzzah “Then David was angry because the Lord’s wrath had broken out against Uzzah, and to this day that place is called Perez Uzzah” (v 8). The word for anger in verse 8 is the same word as for displeasure in verse 7. Did David, a human, have the right to be displeased with God who was God, as though God might not display the honor of his ark, and frown upon one that touched it rudely, without asking David's permission. Shall mortal man pretend to be more just than God, criticize His proceedings, or charge Him with wrong-doing?

David did not now act like himself, like a man after God’s own heart. It is not for us to be displeased at anything God does, however unpleasing it is to us. The death of Uzzah was, for sure, a sad event, but instead of being angry, it would have been better if David had started sooner to find out what he did wrong. By being angry he seems to be trying to find the cause or implying the cause was somewhere else or someone else other than himself. We might learn here that when or if we are under God’s anger we must remain under our own too—control our emotions, and try to find out what we did wrong—since we know that God is just and if He is just and we are judged there must be a reason that He judged us.

His next emotion was that he was afraid as verse 9 tells us, “David was afraid of the Lord that day and said, ‘How can the ark of the Lord ever come to me?’” 2 Sam. 6:9. As if God sought advantages against everyone and was so extremely tender toward His ark that there was no dealing with it; and therefore better for him to keep it at a distance. He might have said, “Let the ark come to me, and I will take warning by this to treat it with more reverence.” Or this may be considered a good use of this tremendous judgment. Ps 119:120 says, “My flesh trembles in fear of you; I stand in awe of your laws.” We may also observe that he did not say, “Surely Uzzah was a sinner above all, because he suffered like this.” David’s reactions may show us an underlying empathy for Uzzah’s case.

David simultaneously knew he was unworthy of God’s favour and yet was unhappy with God’s displeasure. He had cause to fear and so do we. “God might justly strike me dead as He just now did Uzzah. When God judges, He intends that others may hear and fear. David therefore will not bring the ark into his own city (2 Sam. 6:10) until he is better prepared, “He was not willing to take the ark of the Lord to be with him in the City of David.”

4. A Temporary Resolution 9b-11

David gave a new name to the place in order to help people remember the lesson to be learned. The new name was Perez-uzzah, the breach of Uzzah. He had been lately triumphing in the breach made upon his enemies, and called that place Baal-perazim, a place of breaches. Perazim is breaches or break-outs and perez is breach or break-out. This was a breach upon his friends. One breach may warn us to beware of another breach. And this breach would be a warning to posterity to take heed of all rashness and irreverence in dealing with holy things.

We do not know how much time passed before David’s anger turned to fear. According to the sequence of these events recorded in I Chronicles, the two battles between Israel and the Philistines that occurred at Baal Perizim both happened between the two attempts to take the ark to Jerusalem. In both battles with the Philistines, before taking action, David inquired of the Lord, both times God answered him and both times David won. Those battles occurred close to the same time as the attempts to move the ark if not actually between the two attempts to bring the ark up from Kirjath Jearim to Jerusalem. Why did David inquire of the Lord on the battlefield, but not inquire of the Lord before trying to take the ark to Jerusalem? Is there a lesson here? If the situation seems dire, do we inquire of the Lord, but when it does not seem to be important or seems to be an easy task, we do not inquire of Him, but simply proceed in our own strength according to our own understanding? David’s anger over the Uzzah incident turned to fear, but we do not read anything about fear in the story of the two battles at Baal Perizim.

David placed the ark in a good house, the house of Obed-edom a Levite, who happened to live near the place where this disaster happened. The ark remained there for three months as we see in verses 10-11. “Instead, he took it to the house of Obed-Edom the Gittite. The ark of the Lord remained in the house of Obed-Edom the Gittite for three months, and the Lord blessed him and his entire household.”

Obed-Edom would have known about the great victory the ark had made among the Philistines that imprisoned it and the Bethshemites that looked into it. He saw Uzzah struck dead for touching it, and perceived that David himself was afraid of meddling with it. Did he reject the ark for these reasons? No, he cheerfully invited it to his own house, and opened his doors to it without fear, knowing it was a taste of death only to those who did not respect and treat it properly. God’s blessing on Obed-Edom for his good attitude paid well for its entertainment. A little while ago we reasoned that a just God must have had a just reason for bringing punishment on an apparently proud and presumptuous Uzzah; now we use that same logic to argue that a just God must have had a just reason to bless the home of an apparently humble and brave Obed-Edom.

Not only was Obed-Edom blessed, but so was his entire household. If you want to bring blessings on your family, serve the Lord faithfully and humbly. Others will be blessed because of you. Obed-Edom so enjoyed and relished the experience of the three months the ark was in his house, that you will see again and again he volunteered to serve as the doorman of whatever place the ark was housed. He is also repeatedly mentioned as a musician who ministered where the ark was located. A word study of the name, Obed-Edom, reveals that he and his descendants are repeatedly mentioned as serving in the places that the ark was located in I & II Kings and Chronicles.

Just as the ark as a symbol the presence of God had the power to bring a curse or a blessing depending on the reception it received, so the gospel has the same power. No one ever had, or ever will have, reason to say that it is in vain to serve God. Let the man of every house bring a blessing to his whole family by the way he receives, loves, lives and shares the gospel. Three months is not a very long time, but evidently the economical situation in Obed-Edom’s home changed significantly enough during that short time that the neighbors and eventually David too, knew of it.

When David heard about it he was immediately motivated to bring the ark to Jerusalem. Though he had failed once by using his own understanding, he still pursued his goal, changed his methods to those prescribed in Scripture and tried again. The second time he was successful. A successful leader is not one who always makes every decision and policy statement correct the first time. The one who can learn from his mistakes, correct them, do things Gods way and move forward is the one who succeeds. Don’t you want to be that kind of a leader?

THE IMPORTANCE OF INQUIRY

luiz@vidalyon.com (Luiz Sifuentes) — Sun, 05 Mar 2023 03:18:41 GMT

II Samuel 5:17-25

17 When the Philistines heard that David had been anointed king over Israel, they went up in full force to search for him, but David heard about it and went down to the stronghold. 18 Now the Philistines had come and spread out in the Valley of Rephaim; 19 so David inquired of the Lord, “Shall I go and attack the Philistines? Will you deliver them into my hands?” The Lord answered him, “Go, for I will surely deliver the Philistines into your hands.” 20 So David went to Baal Perazim, and there he defeated them. He said, “As waters break out, the Lord has broken out against my enemies before me.” So that place was called Baal Perazim. 21 The Philistines abandoned their idols there, and David and his men carried them off. 22 Once more the Philistines came up and spread out in the Valley of Rephaim;23 so David inquired of the Lord, and he answered, “Do not go straight up, but circle around behind them and attack them in front of the poplar trees. 24 As soon as you hear the sound of marching in the tops of the poplar trees, move quickly, because that will mean the Lord has gone out in front of you to strike the Philistine army.” 25 So David did as the Lord commanded him, and he struck down the Philistines all the way from Gibeon to Gezer.

1. The Occasion and Need for Inquiry 17-19

The particular service for which David was raised up was to free Israel from Philistine oppression. II Sam. 3:18, says, “For the Lord promised David, ‘By my servant David I will rescue my people Israel from the hand of the Philistines and from the hand of all their enemies.’” This plan of God for David and Israel gave an opportunity for accomplishing two great victories over the Philistines. David not only balanced the disgrace of Israel’s loss from the battle at Jezreel in which Saul and his sons were killed, but also obtained other benefits. These victories further established David’s leadership, Israel’s reputation and God’s glory. But most importantly for you and me today, these battles provide an opportunity to learn the most effective way to serve God in prayer; not so much by asking, requesting or imposing our plans and ambitions on God, but by asking God what He wants to do and then praying and acting accordingly. This is the most effective way to pray. When the man or woman of God learns to inquire of God in prayer, the effectiveness and efficaciousness of his or her prayers increases exponentially because prayer for the fulfillment of God’s plan is the best way to cooperate with God in the cycle of effective prayer.

In both these actions the Philistines were the aggressors, activated themselves towards their own destruction, and pulled doom down on their own heads. They knew that under Saul David had slain his ten thousands and worried, what he would do when he himself came to be king! Apparently they thought this was an opportunity to crush David’s government in its infancy, before it was well settled. Their success against Saul, some years earlier encouraged them to make this attack upon David, but they failed to realize a great difference between Saul and David. David had the presence of God with him which Saul had carelessly lost by his willful disobedience. The kingdom of God is also under attack and in each of our places of ministry we must resist that attack. “Why do the nations conspire and the peoples plot in vain? The kings of the earth rise up and the rulers band together against the Lord and against his anointed, saying, ‘Let us break their chains and throw off their shackles.’” You are God’s chosen and anointed servant. The unbelieving heathen may rage about you, and the rulers of the governments in your community may set themselves to oppose you, but their opposition is in vain. The destruction will turn in your favor against them, as it did in the battles at Baal Perazim. Isaiah 8:9-10 says, “Raise the war cry, you nations, and be shattered! Listen, all you distant lands. Prepare for battle, and be shattered! Prepare for battle, and be shattered! Devise your strategy, but it will be thwarted; propose your plan, but it will not stand, for God is with us.” And just as the Philistines came up again, so your enemy will be persistent. But you will defeat them again. “Once more the Philistines came up” (v 22). They may have hoped with hardened hearts to recover what they had lost in the first try. They may even, as the Philistines did “spread out in the Valley of Rephaim.” Rephaim was close to Jerusalem a city they hoped to take for themselves before David had finished fortifying it. Jerusalem, from its infancy, has been aimed at, and struck at, with a particular enmity. Spreading themselves out suggests that they were numerous and made a formidable appearance. The threat of their appearance gave David a good reason to inquire of the Lord. Both times David wanted to know that he should attack the enemy.

His enquiry had two parts: “Shall I go” concerned his duty. Shall I have a commission from heaven to attack?” One would think David had no need to doubt this; what was he made king for, but to fight the battles of the Lord and Israel? But a good man loves to see God going before him in every step he takes. “Shall I go up now?” It is to be done, but is it to be done at this time? Perhaps years later Solomon remembered his father's history when he wrote Proverbs 3:5-6: “Trust in the Lord with all your heart and lean not on your own understanding; in all your ways submit to him, and he will make your paths straight.” The situation was complex and complicated with many different factors. It might not have been all that easy for David to decide. After all, though the Philistines were public enemies, yet some of them had been his particular friends. Achish had been kind to him in his distress, and had protected him. “Now,” David may have thought, “should I not, remember Ashish’ help, and rather to make peace with them than war?” “No,” God said, “they are Israel’s enemies, and are doomed to destruction, so lay personal issues aside and “Go.”

The first question addresses the issue of of duty, the second one addressed success. His conscience asked the former question, Shall I go? His prudence asked the second one, “Will you deliver them into my hands” (v 19)? David acknowledged his dependence on God for victory, that he could not conquer them unless God delivered them into his hand, and referred his cause to the good pleasure of God. “Will you do it?” And God answered, “Yes, I will do it.” If God sends us, He will bear us out and stand by us. The assurance God has given us of victory over our spiritual enemies, that He will tread Satan under our feet shortly, should animate us in our spiritual conflicts. We do not fight without certainty. David now had a great army at his command and courageous support from them from their hearts, even so, yet he still relied more on God’s promise than his own force.

This is why inquiry is so important. The battle is won or lost depending on God’s involvement. In I Sam. 17 we find the thrilling story of David killing the giant, Goliath. As he approached Goliath, David made a wonderful speech at the end of which he declared a truth very important to our lesson today. “All those gathered here will know that it is not by sword or spear that the Lord saves; for the battle is the Lord’s, and he will give all of you into our hands” (v 47). David not only said this publicly, but believed it from the bottom of his heart. If the battle is the Lord’s then it follows that we should conduct or not conduct the battle in full accord with God’s intent. In other words, the successful pastor, evangelist, missionary or church leader needs to learn how to inquire of the Lord if we want to have the consistent string of battle victories David had. David knew how to fight because he knew when and how to inquire of the Lord.

2. The Results of David’s First Inquiry 20-21

In the first of these two engagements David routed the army of the Philistines by reason of the sword and for this he gave God the glory; he said, “As waters break out, the Lord has broken out against my enemies before me.” I could not have done it if He had not done it before me; He opened the breach like the breach of waters in a dam, which then opened grows wider and wider. The principal part of the work was God’s doing, so the proper response is to say, not to us, but to you, Lord, as David wrote in Psalm 115:1, “Not to us, Lord, not to us but to your name be the glory, because of your love and faithfulness.” And then, so that future generations would remember what God did in that place he called it Baal-Perazim” meaning Master of the breaches or Master of the place of breaking through.

The Philistines brought images of their gods to the field as their protectors, possibly remembering that the Israelites had brought the ark into their camp; but, when they were put to flight, they could not stay around to carry them off. Those images, like the images of all false gods, even the idols in our hearts today, are a burden: Isaiah 46:1 says, “Bel bows down, Nebo stoops low; their idols are borne by beasts of burden. Their images failed them, and gave them no help, and therefore they left their images to shift for themselves.” God can make men weary of those things they have been most fond of, and compel them to desert things they cherish and praise.

Isaiah 2:20 says, ”In that day people will throw away to the moles and bats their idols of silver and idols of gold, which they made to worship.” If there is any idol in my heart that I have not recognized, I want the Lord to reveal it so I can abandon it. David and his men took the plunder and burned the gods. II Samuel says David’s army carried them off, but Chronicles 14:12 sets the record straight, they burned them in the fire which would have been in obedience to Deut. 7:5. What a contrast! When the ark fell into Philistines’ hands, it consumed them, boils broke out and images toppled over, but, when these Philistine images fell into the hands of Israel, they could not save themselves and were burned.

3. The Results of the Second Inquiry 22-25

In the latter of these engagements God gave David specific direction, told him not to attack directly, but to go around behind them and wait for the sound of the wind in the tree branches which would be the sign that the armies of God had gone out before them. “Do not go straight up, but circle around behind them and attack them in front of the poplar trees. As soon as you hear the sound of marching in the tops of the poplar trees, move quickly, because that will mean the Lord has gone out in front of you to strike the Philistine army” (vs 23-24). You will not see it, but you will hear the armies of the Lord. When God gave him the victory, David gave God the credit. At the first battle, when God gave David the victory, David gave God the glory. Now God does it again. For those that honor God in what He has done for them, God will do more, but even so, though God promised to go before David, David still had to wait and then move out. Both are important, waiting for the right time and moving quickly at the right time.

If God works in us both to will and to do, it does not follow that we sit still, as those that have nothing to do, but for our part we are to work out our own salvation as Phil 2:12&13 says, “Therefore, my dear friends, as you have always obeyed—not only in my presence, but now much more in my absence—continue to work out your salvation with fear and trembling, for it is God who works in you to will and to act in order to fulfill his good purpose.” When God fights against us it is said in Lev.26:36 that “‘As for those of you who are left, I will make their hearts so fearful in the lands of their enemies that the sound of a windblown leaf will put them to flight. They will run as though fleeing from the sword, and they will fall, even though no one is pursuing them.”

When the kingdom of the Messiah was to be set up, the apostles that were to fight spiritually against the devil’s kingdom, were not to attempt anything until they received the promise of the Spirit, who came with a sound from heaven as of a rushing mighty wind (Acts 2:2). Can you see the similarity between the sound of the going on the tops of the mulberry trees in David’s day; and sound of the wind of the Holy Spirit proceeding in advance of the Christian armies at Pentecost? When we remember and recognize that sound, we too must rise as David’s men rose and conquer.

4. Our Opportunities for Inquiry

Who was David? A soldier; a good soldier. A leader of soldiers; a good leader of soldiers. David had been the best general in Saul’s army and now he was king. When the Philistines drew near to Jerusalem to attack, you would think that David would know what to do. “Come on, men, let’s go after the Philistines.” Is that what David did? No. He did not trust his own understanding and inquired of the Lord. When the victory occurred, Israeli territory was preserved, God’s people were safe, God was glorified and the Philistines were no longer there. This because the king inquired of the Lord.

When the Philistines came again, you would think that David, coasting on the momentum of the previous victory, would for certain know what to do this time. “Come on, men, let’s do it again.” Is that what David did? No. Once again he did not lean on his own understanding. He inquired of the Lord. And this second time, the Lord said, no, go around behind and wait. It is easier to be active than to wait, but David was learning God’s ways as he approached the problem from a different angle and is this time waiting for the right time. At the right time David and his men attacked. And again Israel territory was preserved, God’s people were safe, God was glorified and the Philistines were no longer there. This was because the king again inquired of the Lord. God answered David in different ways. God has many different means and we should not expect that He will lead us the same way every time. We need to know how God is answering each individual, specific time. Our problem is that we do the will of God too long; we fail to stay abreast of new ways He may be wanting to work this time.

David was successful against Amnon, Amalekites, Edom, Moab, Philistia and Aram. He had success everywhere he went. How did he do that? He learned the value of inquiring of the Lord. You and I serve the same God David served. If we will learn to inquire of the Lord, He is able to show us what projects are opportunities and which ones are interruptions. We could possibly have a Bible study, conduct children’s classes, lead people to the Lord in a tea party, organize a Christian football club where we teach young boys how to play football and how to become a Christian or conduct an adult Bible study in an office downtown and win men to Jesus. The success or failure of such possible projects depends on the Lord. If we will learn to inquire of the Lord and then listen to and obey how God answers, we too can have success everywhere we go. I believe in fasting and prayer, praying earnestly, praying until we get the answer and praying with energy. But even so, more important than energy in prayer is accuracy in prayer. It is more important to be praying the correct thing about the right issues than it is to be putting a great deal of energy into wrong prayers which will only lead to wrong answers. Direction is more important than speed. Speed is not important; praying in the right direction is.

NEW KING, NEW CAPITAL, NEW WIVES

luiz@vidalyon.com (Luiz Sifuentes) — Sun, 05 Mar 2023 03:17:26 GMT

II Samuel 5:1-16

5 All the tribes of Israel came to David at Hebron and said, “We are your own flesh and blood. 2 In the past, while Saul was king over us, you were the one who led Israel on their military campaigns. And the Lord said to you, ‘You will shepherd my people Israel, and you will become their ruler.’” 3 When all the elders of Israel had come to King David at Hebron, the king made a covenant with them at Hebron before the Lord, and they anointed David king over Israel. 4 David was thirty years old when he became king, and he reigned forty years. 5 In Hebron he reigned over Judah seven years and six months, and in Jerusalem he reigned over all Israel and Judah thirty-three years. 6 The king and his men marched to Jerusalem to attack the Jebusites, who lived there. The Jebusites said to David, “You will not get in here; even the blind and the lame can ward you off.” They thought, “David cannot get in here.” 7 Nevertheless, David captured the fortress of Zion—which is the City of David. 8 On that day David had said, “Anyone who conquers the Jebusites will have to use the water shaft to reach those ‘lame and blind’ who are David’s enemies.” That is why they say, “The ‘blind and lame’ will not enter the palace.” 9 David then took up residence in the fortress and called it the City of David. He built up the area around it, from the terraces inward. 10 And he became more and more powerful, because the Lord God Almighty was with him. 11 Now Hiram king of Tyre sent envoys to David, along with cedar logs and carpenters and stonemasons, and they built a palace for David. 12 Then David knew that the Lord had established him as king over Israel and had exalted his kingdom for the sake of his people Israel. 13 After he left Hebron, David took more concubines and wives in Jerusalem, and more sons and daughters were born to him. 14 These are the names of the children born to him there: Shammua, Shobab, Nathan, Solomon, 15 Ibhar, Elishua, Nepheg, Japhia, 16 Elishama, Eliada and Eliphelet.

1. The New King 1-5

All the tribes come to David asking him to form a government. David would not have been able to make use of the staff, officers or people in those positions as a carry-over from the previous administration. The people were now as sheep having no shepherd and though late, yet of their own accord, they wanted him for their king. David clearly did not approve of the murder of Ish-Bosheth, yet he accepted the advantages he gained by it and received the request to become king of all Israel. Judah had submitted to David as their king seven years and six months earlier and possibly the comfort, security and happiness Judah enjoyed under his administration encouraged the rest of the tribes to receive David as well.

I Chron. 12:23-40 gives a full account of the numbers from each tribe, the zeal, sincerity and the entertainment they all enjoyed together for three days. Get this. They are described as "warriors ready for battle," "a brave young warrior," "brave warriors, famous in their own clans," "men who understood the times and knew what Israel should do," "experienced soldiers prepared for battle with every type of weapon," "carrying shields and spears," "experienced soldiers prepared for battle," and "armed with every type of weapon." II Samuel only records that they were all of one heart to make David king and the several reasons why.

One reason was their relation to him: "We are your own flesh and blood." Not only are you our flesh and blood and as one of us qualified by the law given by Moses (Deut. 17:15), but we are yours. Let's put an end to this long civil war, take pity on us, protect us, be our king and lead us. Those who take Christ for their king may make the same appeal to Him: We are your flesh and blood, you became a human, you are our brother. "For this reason he had to be made like them, fully human in every way," (Heb. 2:17); therefore please be our Ruler. Isaiah 3:6 says, "A man will seize one of his brothers in his father's house, and say, 'You have a cloak, you be our leader; take charge of this heap of ruins!'" We and our lives may be such a pile of ruins, a pile of self-pity, lust, sin, doubt, fear and anxiety, but when King Jesus takes charge of these ruins, He can make them into a beautiful collection of generosity, confidence, joy, gentleness, faith, courage, assurance and peace.

They mentioned his former good services to the public in the past. Though Saul was king, it was you, David, who "led Israel on their military campaigns." You led Israel to battle, and brought our soldiers home in triumph. Who besides you is so able now to fill the vacant throne? He that is faithful in a little deserves to be entrusted with more. Former beneficial assistance rendered should be remembered and rewarded.

But the most convincing reason they gave was that the Lord has said it: "the Lord said to you, ‘You will shepherd my people Israel, and you will become their ruler.'" (v 2) The divine appointment was the strongest, "you will become their ruler." Kings are to feed their people as shepherds, in everything consulting the subjects' benefit, feeding, not fleecing them. David, you will not only be their king in time of peace, but also a captain to lead them in war, be exposed to the rigors and difficulties of war in your role as shepherd. Since God has said so, now let's do it.

The elders of Israel and David formalized the agreement and a contract was confirmed on both sides. (v 3) David obligated himself to protect them as their judge in peace and captain in war; and they promised to obey him. He made a covenant with them to which God was a witness: they did this "before the Lord." With this, David was anointed king for the third time. His advances had been gradual, that his faith might be tried and that he might gain experience at each stage to prepare him subsequent phases. In this respect David's kingdom illustrates Jesus' kingdom which also is to come about by degrees. The writer of Hebrews says, in Heb. 2:8, God "put everything under their feet," referring to Jesus the human. "In putting everything under them, God left nothing that is not subject to them. Yet at present we do not see everything subject to them." However, I Cor 15:25 reminds us that the fulfillment has not yet occurred; it will yet come, "For he must reign until he has put all his enemies under his feet." David's day came and the day for Jesus to reign will also come.

A general account of David's reign, age and the role of Hebron is given to us next. He was thirty years old when he began to reign, upon the death of Saul (v 4). At that age men are thought to come to their full maturity of strength and judgment. At age 30 the Levites were appointed to begin their administrations, (Num. 4:3). About that age the Son of David entered his public ministry, (Luke 3:23). David reigned, in all, forty years and six months, of which seven years and a half were in Hebron and thirty-three years were in Jerusalem, (v 5).

Hebron, Abraham's burial city, had been famous even before David moved there. "Then Joshua blessed Caleb son of Jephunneh and gave him Hebron as his inheritance. So Hebron has belonged to Caleb son of Jephunneh the Kenizzite ever since, because he followed the Lord, the God of Israel, wholeheartedly. (Hebron used to be called Kiriath Arba after Arba, who was the greatest man among the Anakites." (Josh. 14:13-15). It was a priest's city. Yes, Hebron was famous, but Jerusalem was to be more so, and to be the holy city. Great kings beginning with Nimrod (Gen.10:11) raised cities of their own, and David did too, Jerusalem became the city of David. It is a name famous through the Bible to the book of Revelation, where a new Jerusalem is described.

2. The New Capital 6-12

If Salem, the place of which Melchizedec was king, was Jerusalem, as indicated in Psalm 76:2, it was already famous in Abraham's time. Joshua, in his time, found it to be the chief city of the south part of Canaan. A decisive battle is recorded in Josh. 10 after which all five kings were killed. "Now Adoni-Zedek king of Jerusalem heard that Joshua had taken Ai and totally destroyed it, doing to Ai and its king as he had done to Jericho and its king, and that the people of Gibeon had made a treaty of peace with Israel and had become their allies. He and his people were very much alarmed at this, because Gibeon was an important city, like one of the royal cities; it was larger than Ai, and all its men were good fighters. So Adoni-Zedek king of Jerusalem appealed to Hoham king of Hebron, Piram king of Jarmuth, Japhia king of Lachishand Debir king of Eglon. ‘Come up and help me attack Gibeon,’ he said, ‘because it has made peace with Joshua and the Israelites.’ Then the five kings of the Amorites—the kings of Jerusalem, Hebron, Jarmuth, Lachish and Eglon—joined forces.”

So Joshua had conquered Jerusalem, but it had gone to the Benjamites at the division of the land, and eventually it was taken over by the Jebusites. In the book of Judges it is referred to as a city of the Jebusites (Judges 19:11). By the time of David it had to be reconquered. The very first striking notable deed David did, after he was anointed king over all Israel, was to gain Jerusalem from the Jebusites. However, because it belonged in Benjamin's territory, he would not attempt this until that tribe, which belonged to Saul's house, joined his team.

The Jebusites defied David out of their extreme self-confidence. "You will not get in here; even the blind and the lame can ward you off" (v 5). Many years later Jeremiah lamented the invasion of Jerusalem indicating that Jerusalem was, in his time too, considered unconquerable. "The kings of the earth did not believe, nor did any of the peoples of the world, that enemies and foes could enter the gates of Jerusalem" (Lam 4:12). The Jebusites may have relied on the strength of their fortifications, which they thought were made so impregnable by nature or art, or both, that the blind and the lame were sufficient to defend them against the most powerful assailant. Possibly they set blind, lame people, invalids or maimed soldiers, to make an appearance of strength on the walls, in scorn of David and his men, thinking that just these invalids would be and equal match for him.

David enjoyed great success against the Jebusites. Their pride and insolence, instead of daunting him, animated him, and when he made a general assault he gave this order to his men, "Anyone who conquers the Jebusites will have to use the water shaft to reach those ‘lame and blind' who are David's enemies." David had grown up in Bethlehem, ten kilometers south of Jerusalem. He quite possibly had hiked around that entire area and knew the geography, folklore, caves, wells, tunnels, shafts and secrets of the area. He would have know about the tunnel and water shaft through which a person could crawl and climb to enter the city without going through a gate or over a wall. That is why he said, "will have to use the water shaft." If Joab entered this way then that would explain why Joab became David's lead general.

David made Zion his royal city. He himself had stayed in the fort which had been difficult to conquer, but now that same strength in defense became a defense of safety for him, he was free to move. Today in Jerusalem just south of the Temple Mount it is possible to visit the outstanding ruins of the City of David and see where he and his neighbors lived. He proceeded and prospered in all he set his hand to, grew great in honor, strength, and wealth, more and more honorable in the eyes of his subjects and formidable in the eyes of his enemies. The simple and beautiful reason for all of this success was "because the Lord God Almighty was with him" (v 10). God has all creatures at His command, makes what use He pleases of them, and serves His own purposes by them; and He was with him, to direct, preserve, and prosper him. Those that have the Lord of hosts for them need not fear what hosts of men or devils can do against them. Those who grow great must ascribe their advancement to the presence of God with them, and give him glory for it.

The Jews were farmers and shepherds, and were no builders, businessmen or manufactures. Verse 9 says, "He built up the area around it, from the terraces inward" and verse 11 says, "Hiram king of Tyre sent envoys to David, along with cedar logs and carpenters and stonemasons, and they built a palace for David." David's house needed to be a royal palace, suitable for the reception of his guests. Hiram, king of Tyre, a wealthy king, when he sent to congratulate David on his accession to the throne, offered him workmen to build a house for him. David thankfully accepted the offer, and Hiram's workmen built David a house, undoubtedly a better house than David or his fellow Hebrews could have built. How is it that a godly man such as David could rely on a gentile to build him a house? Many have excelled in architecture, construction, arts and sciences who do not know the Lord and yet those of us who do know the Lord can make use of the educations and skills of those who do not. Hiram did not know the Lord. Yet David's house being built by a gentile was very useful to David. Isaiah 60:10a says, "Foreigners will rebuild your walls and their kings will serve you." Just as the Hebrews of Moses' generation made good use of gold from Egypt, so God's people today can make use of the wisdom, educations, knowledge, arts and sciences we can learn from secular scholars—even nonbelievers. Augustine of Hippos, a wise Christian leader in North Africa many centuries ago, recommended study of rhetoric to become better preachers, making a holy use of secular knowledge. The man and woman of God who takes the time and makes the effort to get an education so he or she can serve the Lord more effectively is doing a good and wise thing. David needed help with his house. He received it from Hiram. Who is the Hiram in your life? What skill do you need to learn so that you can carry on your God-given calling more productively?

David's government was settled and built up. His kingdom was established, there was nothing to shake it, none to disturb his possession or question his title. God who made him king established him, because he was to be a demonstration of Christ and His kingdom which is unshaken and unshakable. Do you think God loved David more than He loves you? Do you think He is any less willing to establish you and the work you are doing and want to do for Him? Notice what Psalm 89:20-28 says:

20 I have found David my servant; with my sacred oil I have anointed him. 21 My hand will sustain him; surely my arm will strengthen him. 22 The enemy will not get the better of him; the wicked will not oppress him. 23 I will crush his foes before him and strike down his adversaries. 24 My faithful love will be with him, and through my name his horn will be exalted. 25 I will set his hand over the sea, his right hand over the rivers. 26 He will call out to me, ‘You are my Father, my God, the Rock my Savior.’ 27 And I will appoint him to be my firstborn, the most exalted of the kings of the earth. 28 I will maintain my love to him forever, and my covenant with him will never fail.

These wonderful promises can apply to you too. Saul was made king, but he was not established because of his disobedience; also Adam was given innocence but because of disobedience was not established in it. David was established as king, so is the Son of David. David was exalted in the eyes both of his friends and enemies. Never had the nation of Israel looked so great or made such a figure as it began to do now. So it is promised of Christ our example that He would be “the most exalted of the kings of the earth.” And why did God exalt Him? How could it be said of Him “Therefore God exalted him to the highest place and gave him the name that is above every name”? Because Jesus obeyed. And we can too.

David perceived, by the wonderful blessings of a house, good relationships with those about him, evidences of his establishment and advancement, that God was with him. “ I know that you are pleased with me, for my enemy does not triumph over me.” Some men and women of God have the favor of God, but because they do not know it, they do not enjoy the comfort, happiness and confidence that goes with it.

And now we approach the secret of David’s success. “Then David knew that the Lord had established him as king over Israel and had exalted his kingdom for the sake of his people Israel.” David knew it was for Israel’s sake that God had done great things for him, that he might be a blessing to them and they might be happy under his administration. God did not make Israel his subjects for his sake, that he might be great, and rich, and absolute: but he made him their king for their sake, that he might lead, and guide, and protect them.

You are no more nor less important in this generation than David was in His. Through prayer for people and the ministry of the Word of God to them you have the ability and opportunity to minister to the sheep God gives you, sheep that are no less important to God now than the sheep God committed to David in his day. God loves His sheep and gives them pastors. He does not give sheep to pastors; he gives pastors to sheep. Just as God gave David to His people long ago, so He wants to bless, enrich, encourage, empower and qualify you to be His shepherd today. You are to be a blessing; not so much to seek a blessing for yourself as you are to be a blessing to God’s sheep. You are blessed to be a blessing.

3. New Wives 13-16

This is the sad part of this lesson. David's family multiplied and increased, but not in a way that was honorable. All the sons that were born to him after he came to Jerusalem are here mentioned together, eleven in all, besides the six that were born to him before in Hebron. Interestingly earlier the mothers are mentioned, not here; only, in general, it is said that he took more concubines and wives (v 13).

Psalm 127:4-6 Says, "Children are a heritage from the Lord, offspring a reward from him. Like arrows in the hands of a warrior are children born in one's youth. Blessed is the man whose quiver is full of them. They will not be put to shame when they contend with their opponents in court." Having many children is not immoral; having many wives is. Even if one has them one at a time in a series of multiple marriages, which is want happens when a divorce is followed by another marriage, another divorce, another marriage etc., still having many wives is immoral and against God's plan for marriages. One vine by the side of the house, with the blessing of God, may send branches in many directions to bless the seas and mountains. The influence of many children gained by one wife can go to many places. Adam, by one wife, peopled the world, and Noah re-peopled it. David had many wives, and yet that did not keep him from coveting his neighbor's wife and defiling her; for men that have once broken the fence will wander endlessly. David is an example in many respects, but if we want to learn all the lessons possible to learn from him we will also be willing to learn this one, that one wife is enough.

There are multiple reasons why Paul told Timothy in I Tim. 3:2 that a church overseer (pastor) should be "faithful to his wife." If you want to learn more about how God uses our marriages and families to teach and benefit many others, see my teachings about "How to Grow in Character as your Marriage Grows," "How to Raise Confident Children" and "How to Raise Obedient Children" in either written or multi-media form on leresources.com.

THE THIRD TIME IS A CHARM

luiz@vidalyon.com (Luiz Sifuentes) — Sun, 05 Mar 2023 03:15:54 GMT

II Samuel 4

4 When Ish-Bosheth son of Saul heard that Abner had died in Hebron, he lost courage, and all Israel became alarmed. 2 Now Saul’s son had two men who were leaders of raiding bands. One was named Baanah and the other Rekab; they were sons of Rimmon the Beerothite from the tribe of Benjamin—Beeroth is considered part of Benjamin, 3 because the people of Beeroth fled to Gittaim and have resided there as foreigners to this day. 4 (Jonathan son of Saul had a son who was lame in both feet. He was five years old when the news about Saul and Jonathan came from Jezreel. His nurse picked him up and fled, but as she hurried to leave, he fell and became disabled. His name was Mephibosheth.) 5 Now Rekab and Baanah, the sons of Rimmon the Beerothite, set out for the house of Ish-Bosheth, and they arrived there in the heat of the day while he was taking his noonday rest. 6 They went into the inner part of the house as if to get some wheat, and they stabbed him in the stomach. Then Rekab and his brother Baanah slipped away. 7 They had gone into the house while he was lying on the bed in his bedroom. After they stabbed and killed him, they cut off his head. Taking it with them, they traveled all night by way of the Arabah. 8 They brought the head of Ish-Bosheth to David at Hebron and said to the king, “Here is the head of Ish-Bosheth son of Saul, your enemy, who tried to kill you. This day the Lord has avenged my lord the king against Saul and his offspring.” 9 David answered Rekab and his brother Baanah, the sons of Rimmon the Beerothite, “As surely as the Lord lives, who has delivered me out of every trouble,10 when someone told me, ‘Saul is dead,’ and thought he was bringing good news, I seized him and put him to death in Ziklag. That was the reward I gave him for his news! 11 How much more—when wicked men have killed an innocent man in his own house and on his own bed—should I not now demand his blood from your hand and rid the earth of you!” 12 So David gave an order to his men, and they killed them. They cut off their hands and feet and hung the bodies by the pool in Hebron. But they took the head of Ish-Bosheth and buried it in Abner’s tomb at Hebron.

1. The Condition of Saul’s House 1-4

The house of Saul was weak yet still it grew weaker and weaker. Ish-bosheth possessed the throne but his hands were very weak. When he “heard that Abner had died in Hebron, he lost courage” (1). His only strength stemmed from Abner and now Abner was dead. We don’t know what Ish-Bosheth planned. Without Abner’s support he had no spirit left in him. Though Abner had, in a passion deserted Ish-Bosheth, it is possible that Ish-Bosheth hoped, by his own means, to develop a good relationship with David. But now even this hope seems to have dissipated as he sees himself forsaken by his friends and at the mercy of his enemies while the Israelites that had served him were troubled and at a loss what to do, whether to proceed in their former treaty with David or not. If we use our imaginations, it is not difficult to think that David, in the court of King Saul and being a good friend of Jonathan’s and the husband of his sister, Michal, David may have personally known Ish-bosheth fairly well since he was Saul’s young son in the court David frequented.

Next we learn who the murderers were. They were brothers as Simeon and Levi were brothers and partners in their treason, though it is a subject of debate whether Simeon and Levi did right or wrong. Bannah and Rekab were Ish-Bosheth’s own servants, employed under him. This fact makes their deed so much the more base and treacherous. They were Benjamites, of his own tribe. They were of the city of Beeroth which is mentioned in Joshua 18:25 as belonging to Benjamin. They moved from there to Gittaim possibly at the time of Saul’s defeat to find a safer place to live. After the return of the Israelites from Babylon, in the days of Nehemiah, according to Nehemiah 11:33, we see Gittaim mentioned as a place where Benjamites apparently still or again lived. We see no explanation for why these details are inserted into this story, but it does illustrate that the Bible is true and events like this had a real geographic context. We are dealing with real people, real places and a true story.

Mephibosheth is mentioned probably because he was the son of Jonathan. Yet because his feet were lame he was not suited to become the next king. If he was five years old when his father and grandfather were killed, he would now be about twelve years old. Seven years earlier his nurse, hearing of the Philistines’ victory, was afraid they would send soldiers to Saul’s house, to kill all his descendants. If so, they would especially aim at her young master, who was now next heir to the crown. In fear, she fled with the child in her arms to take him either to a secret or strong place at which time she fell or dropped the child who fell, and either broke or dislodged possibly more than one bone in his feet which rendered the lad crippled for the rest of his life unfit for the kings court or the soldiers’s camp.

It is not the central lesson of this chapter, but it is worth mentioning that the results of sad accidents children experience in their young years, whether physical, moral or spiritual, those results remain with them all their days including the children of such fine men as Jonathan. What reasons we all have to be thankful to God if we have been spared such accidents in childhood. We can thank God who in His goodness sent His angels to bear us up in their arms, out of which there is no danger of falling. Ps. 91:12 says. “For He will command His angels concerning you to guard you in all your ways: they will lift you up in their hands, so that you will not strike your foot against a stone.”

2. The Evil Deed is Done 5-7

Now let’s think about how the murder was committed. There is nothing sinful or immoral about taking a nap at midday. Maybe Ish-Bosheth was tired or the weather was unusually hot. I lived near this place for about eight years and know from personal experience that it gets hot there in July and August. But, on the other hand, it is possible that his nap betrays a lazy streak in the King. It may be that Ish-Bosheth was a sluggish man, loved his ease and hated business, and when he should have been, at this critical juncture, at the head of his forces in the field, or at the head of his counsels in a treaty with David, he was lying on his bed sleeping. Difficulties can challenge us to greater efforts or discourage and cause us to want to hide. Difficulties are with us in life. While we are in the world we will have trouble. How we respond to it is more an indication of who or what we are than what the trouble is or was. In any event, Proverbs 20:13, perhaps should have been applied that fateful day when Ish-Bosheth received an unexpected visit. "Do not love sleep or you will grow poor; stay awake and you will have food to spare."

The treachery of Baanah and Rekab is demonstrated in that they came into the house under pretense of getting wheat to feed their regiments. Possibly the storage place for grain was near the king’s bedroom which gave them an opportunity, when they were getting wheat, to murder the king on his bed. None of us know when and where death will meet us. When we go to sleep we are not sure we will awake still in this life or for what cause or reason we may not rise. Ish-Bosheth’s own men, who should have protected his life, took it away.

3. The Evil Deed is Reported 8

The murderers triumphed in what they had done which may indicate the cause for the deed in the first place. Apparently they felt they had performed some very glorious action giving David the advantage and that that was enough to justify the deed and even make it honorable. So off they trot to Hebron to make a present of Ish-Bosheth’s head to David. “Here is the head of Ish-Bosheth son of Saul, your enemy, who tried to kill you.”

They were very wrong to think this deed would be acceptable to David. Without a commission they made themselves instruments of God’s justice and ministers to bear his sword. They had no regard either to God or to David’s honor; they aimed at nothing but to make their own fortunes and to get preferment in David’s court. They pretended to have a concern for David’s life, and a desire to see him in full possession of his throne. But when a gift is given, the desires, values and interests of the recipient should be considered. They gave a “gift” which, to David, was no gift. This is very clear in this story, but there are many incidents in which God’s sons and daughters give Him something they think He should want, but is nowhere close to what He really wants. This is why obedience is better than sacrifice. When we obey, we give our king something He really wants regardless of our own misguided desires. Baanah and Rekab were fools to expect a reward. They did not know David. If we are going to give a gift to our King, let it be something He wants.

4. The Evil Deed is Avenged 9

David immediately, unhesitatingly and with strong conviction passed sentence on Baanah and Rekab. He needed no other evidence, their own tongues witnessed against them; they were far from denying the fact; they gloried in it. David showed them the heinousness of their crime, and that blood called for blood from his hand, who was now the chief magistrate, and avenger of blood. He may have been the more vigorous in prosecuting this case because he had recently failed to prosecute one he should have but did not. “. . . How much more—when wicked men have killed an innocent man in his own house and on his own bed—should I not now demand his blood from your hand” (11). Baanah and Rekab cannot make restitution, so true to God’s law, David will take their lives instead. David correctly defined the crime. Ish-Bosheth was a righteous person, he had not done nor designed any wrong for them. David was apparently satisfied that what opposition Ish-Bosheth had given him was not from personal malice, but was a mistake, and that mistake having come from an idea and influence of another, Abner.

Mercy teaches us to make the best, not only of our friends, but also of our enemies, and to think they may be righteous even though they may have done us wrong. We are not to judge a man as inherently bad just because he was bad to us. David considered Ish-Bosheth an honest man, even though he had given David a great deal of trouble. The nature of the crime made it even worse. To slay him in his own house, which should have been his castle, and on his own bed, when he was asleep and unable to defend himself, two men against one is not just. This was cowardly, treacherous and barbarous. David also could refer to a precedent. David had put to death the Amalekite who brought what he thought would be good news of Saul’s death to David. Nothing is said here of that Amalekite’s helping Saul to kill himself, only of his bringing the tidings of his death. David seems to say, “I treated him as a criminal who brought me Saul’s crown, should I do anything less to rascals who brought me the head of an innocent man?”

David swore an oath. “As surely as the Lord lives, who has delivered me out of every trouble.” He expresses himself resolutely, to prevent possible doubt of his intention. He was dependent on God for putting him on the promised throne, and he would not be obligated to any man to help him to it by any unlawful practice. God had redeemed him from all adversity so far, and helped him over many a difficulty and through many a danger, and so David would depend upon him to crown and complete his own work. He spoke of his redemption from all adversity as a thing done, though he had many a storm yet before him, because he knew that He who had delivered would deliver.

So David signed the warrant for the execution of these men. “ So David gave an order to his men, and they killed them” (v 12). This may seem severe when they had intended him a kindness, but he detested their evil means. In the case of Nabel’s death it was different. I Sam. 25:39 says, “ When David heard that Nabal was dead, he said, ‘Praise be to the Lord, who has upheld my cause against Nabal for treating me with contempt. He has kept his servant from doing wrong and has brought Nabal’s wrongdoing down on his own head.’” But if wicked men kill Ish-Bosheth, they deserve to die for taking God’s work into their own hands. They could scarcely have done him a greater injury than to think of him as though he were as they were. Some might not care what blood they wade through to the crown, but David was not one of them.

What confusion David’s response must have been to the two murderers! What a horrid disappointment! The execution was completed against the murderers, their hands and feet were cut off and their bodies were hung up. The same disaster, defeat and failure will meet any who think they can serve the interests of the Son of David by immoral practices, war, persecution, fraud or color of religion. Any who murder nobles, break solemn contracts, lay countries waste, burn churches or execute pastors will answer to Christ and He will let them know, another day, that Christianity was not intended to destroy but rather to bless humanity. Those who think by such deeds to merit heaven will not escape the damnation of hell.

5. The Third Time is a Charm

What can we learn by reviewing and comparing the three times David was personally saddened and severely distressed that someone from among his enemies was killed. David the ethicist, was many generations ahead of subsequent development in ethics among God’s people. In responding as he did to the news he received regarding the death of his enemies, we can observe that David was consistent. He deeply cared about people and did not let his own personal situation dictate to him how he would respond. He reacted correctly, genuinely and automatically. Each response was spontaneous; he did not have to ponder what would be right to do. He was not happy his enemy was killed, he was amazingly broken by it.

The Amalekite did not kill Saul, but claimed to have killed him and probably would have killed him if he had had a chance. He only delivered the message. Saul had become an evil person who failed God and deserved to die. He killed himself. David had the Amalekite killed.

Joab was a nephew of David who, in jealousy, ambition and self-service, tricked and killed innocent Abner. Abner had been an enemy, but now seven years too late, decided to join David. David did not have Joab killed, but should have.

Bannah and Rekab were employees of Ish-Bosheth and the two of them together killed Ish-Bosheth while he defenslessly lay asleep in his own bed in his own house. Ish-Bosheth was a weak enemy of David’s who had been supported by Abner in his role as king of Israel. David had Bannah and Rekab killed.

In each of these three dissimilar instances David sincerely lamented the death of the deceased. Though the situations, moral conditions of the murderers and character of the victims were all very different, David consistently lamented the death of these three enemies. He did not consider, value or cling to any personal advantage he may have derived from their deathes.

David demonstrated something that many years later the Son of David would instruct all believers including you and me to do, namely Mat. 5:43-48:

“You have heard that it was said, ‘Love your neighbor and hate your enemy.’ But I tell you, love your enemies and pray for those who persecute you, that you may be children of your Father in heaven. He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. If you love those who love you, what reward will you get? Are not even the tax collectors doing that? And if you greet only your own people, what are you doing more than others? Do not even pagans do that? Be perfect, therefore, as your heavenly Father is perfect.

The world’s idea of a strong leader is of the macho man, decisive, sometimes loud, but always confident and usually giving the impression of strength. David was greatly loved by his own and subsequent generations. He was a man after God’s own heart, had courage and was brave, yet cared deeply about people and grieved at the deaths even of his enemies he personally knew. David is the kind of man men will want to follow. I want to be like Jesus and David’s example helps me understand what that might look like.

Three times David grieved at the death of an enemy. All three times reveal David loved even his enemies. David’s responses—to grieve at the death of an enemy—were each significant, meaningful and exemplary. Three responses—three charms.

ANOTHER LAMENTABLE EVENT

luiz@vidalyon.com (Luiz Sifuentes) — Sun, 05 Mar 2023 03:01:11 GMT

II Samuel 3:22-39

22 Just then David’s men and Joab returned from a raid and brought with them a great deal of plunder. But Abner was no longer with David in Hebron, because David had sent him away, and he had gone in peace. 23 When Joab and all the soldiers with him arrived, he was told that Abner son of Ner had come to the king and that the king had sent him away and that he had gone in peace. 24 So Joab went to the king and said, “What have you done? Look, Abner came to you. Why did you let him go? Now he is gone! 25 You know Abner son of Ner; he came to deceive you and observe your movements and find out everything you are doing.” 26 Joab then left David and sent messengers after Abner, and they brought him back from the cistern at Sirah. But David did not know it. 27 Now when Abner returned to Hebron, Joab took him aside into an inner chamber, as if to speak with him privately. And there, to avenge the blood of his brother Asahel, Joab stabbed him in the stomach, and he died. 28 Later, when David heard about this, he said, “I and my kingdom are forever innocent before the Lord concerning the blood of Abner son of Ner. 29 May his blood fall on the head of Joab and on his whole family! May Joab’s family never be without someone who has a running sore or leprosy or who leans on a crutch or who falls by the sword or who lacks food.” 30 (Joab and his brother Abishai murdered Abner because he had killed their brother Asahel in the battle at Gibeon.) 31 Then David said to Joab and all the people with him, “Tear your clothes and put on sackcloth and walk in mourning in front of Abner.” King David himself walked behind the bier. 32 They buried Abner in Hebron, and the king wept aloud at Abner’s tomb. All the people wept also. 33 The king sang this lament for Abner: “Should Abner have died as the lawless die? 34 Your hands were not bound, your feet were not fettered. You fell as one falls before the wicked.” And all the people wept over him again. 35 Then they all came and urged David to eat something while it was still day; but David took an oath, saying, “May God deal with me, be it ever so severely, if I taste bread or anything else before the sun sets!” 36 All the people took note and were pleased; indeed, everything the king did pleased them. 37 So on that day all the people there and all Israel knew that the king had no part in the murder of Abner son of Ner. 38 Then the king said to his men, “Do you not realize that a commander and a great man has fallen in Israel this day? 39 And today, though I am the anointed king, I am weak, and these sons of Zeruiah are too strong for me. May the Lord repay the evildoer according to his evil deeds!”

1. Joab Returned and Unwisely Scolded David 22-25

We have here an account of the murder of Abner by Joab, and David's deep resentment of it. Joab very unwisely complained to David for treating Abner well. He was out raiding, supposedly with David's permission. They were in Judah's territory, yet they raided, presumably outside of Judah's boundary. "David's men and Joab returned from a raid and brought with them a great deal of plunder." The new king, his court and his men apparently lived by raiding. Joab was abroad doing this service when Abner was with David. He was pursuing a troop, either of Philistines or of Saul's party, but when he returned, he was informed that Abner was just gone (vs 22-23), and that David had entertained Abner with a great feast. Joab was not the king; he was a general and he had all the reason in the world to be satisfied with David's diplomacy and entertainment of Abner and his guests. Joab knew David was a wise and good man who conducted his affairs with God's leading and counsel. If Joab had had the same authority over David that Abner had over Ish-Bosheth, he could have freely expressed his reprimand and counsel. But He did not. He had no authority to question David. "What have you done? Look, Abner came to you. Why did you let him go? Now he is gone! You know Abner son of Ner; he came to deceive you and observe your movements and find out everything you are doing" (vs 24-25).

Joab was not humble, submissive, cooperative nor a team-player. He did not recognize the limitations of his position. This was a great problem which led to an even bigger one. As the head of the army, he was second in command, but he was not satisfied with the limitation of his authority. David was not responsible to Joab; he was responsible to God. We don't know whether to wonder more that Joab had chutzpah and impertinence enough to insult the king or that David had patience or weakness enough to take it. Joab does, in effect, call David a gullible fool when he told him he knew Abner came to deceive him and yet David trusted him. David did not defend himself, not because he feared Joab as Ish-Bosheth feared Abner, but more likely because he disagreed with his wrong advice; or perhaps because Joab did not have sufficient good manners to wait for David's response. In any case, Joab, in this story, illustrated how a small sin can lead to a bigger sin; a wrong attitude—jealousy and greed—led to very seriously wrong behavior—murder.

2. Joab Even More Unwisely and Unmercifully Killed Abner 26-27

We do not have a detailed record in Scripture of the war, battles and hardships endured. We only know that it lasted about seven and half years and that it finally came to an end because of a disagreement between Abner and Ish-Bosheth. Abner broke with Ish-Bosheth, and deserted his partnership with him on the occasion of a little provocation which Ish-Bosheth unadvisedly gave him. God can serve his own purposes by the sins and follies of men. Ish-Bosheth accused Abner of no less a crime than immoral sexual conduct with one of his father's concubines, Ish-Bosheth said to Abner, "Why did you sleep with my father's concubine?" (2 Sam. 3:7).

The record does not say whether it was true or not or on what grounds Ish-Bosheth suspected Abner, but, in either case it would have been better for Ish-Bosheth if he had remained quiet. Abner was, after all Ish-Boshet's best friend and hope. "This very day I am loyal to the house of your father Saul." So Abner strongly resented the charge, "now you accuse me of an offense involving this woman!" The fact that he does not expressly deny it may hint that he was, in fact, guilty, but he still let Ish-Bosheth know he would not receive correction from him. "Am I a dog's head—on Judah's side" (v 8)? Is this how you intend to repay me for my kindness? Abner emphasized his loyalty in rather self-righteous expressions suggesting he would help fulfill: "what the Lord promised him on oath and transfer the kingdom from the house of Saul and establish David's throne over Israel." If Abner thought the Lord wanted to give the kingdom to David, why did he wait seven and a half years to do it? For seven and a half years he had acted against his conscience.

And this is probably the reason. He would not have been so zealous for the house of Saul if it had not gratified his own ambition. Proud men do not like to be reproved and will soon seek to clear their names and seek revenge. Verses 9-10 say, "May God deal with Abner, be it ever so severely, if I do not do for David what the Lord promised him on oath and transfer the kingdom from the house of Saul and establish David's throne over Israel and Judah from Dan to Beersheba." Abner claims that as he had raised him up, so he could and would pull him down again. He knew that God had sworn to David to give him the kingdom, and yet opposed it with all his might from a principle of ambition; but now he complies with it from a principle of revenge.

He now pretended to highly regard the will of God, but it was a mere pretense. If we are slaves to our desire, we have many masters. Abner's ambition made him zealous for Ish-Bosheth, and now his revenge made him as zealous for David. If he had sincerely regarded God's promise to David, and acted single-mindedly, he would have been steady, uniform and consistent with himself. Abner is an example of the lack of integrity—he did not have consistency, integrity, between what he thought, said and did.

Yet, while Abner served his own lusts, God by him served his own purposes, made even his wrath and revenge to praise him, and ordained strength to David by it. Ish-Bosheth was thunder-struck by Abner's insolence. 2 Sam. 3:11 says, "Ish-Bosheth did not dare to say another word to Abner, because he was afraid of him." If Ish-Bosheth had had the heart of a noble leader, he might have pointed out Abner's inconsistencies and stated that he would not be served by so base a man. "I can do well enough, even better, without you." But he was aware of his own weakness and said nothing for fear of making bad worse. He now became as David had said of his enemies, "How long will you assault me? Would all of you throw me down—this leaning wall, this tottering fence?" If the king of the house of Saul was a leaning wall and tottering fence, how could there be unity in it? This house was divided against itself and was about to fall. If you, my friend, as a Christian leader today, are a leaning wall and tottering fence, if you do not know how to define a clear boundary for those who follow you, if you cannot hold the line and require proper attitudes and behavior among your followers, if you lack backbone, you would resemble Ish-Bosheth; your leadership is weak and your house will deteriorate. Define your convictions clearly. What do you stand for? What do you approve or disapprove of? Do you have convictions? Do you enforce your convictions? What lines will you neither cross nor allow others to cross? Ish-Bosheth means "man of shame." Are you or do you want to be a leader? Who will follow an Ish-Bosheth?

3. David Distanced Himself from Joab and the Deed 28-30

David expressed his detestation of this horrible crime in many ways. He washed his hands from the guilt of Abner's blood. Lest any should suspect that Joab had some secret instruction from David to do as he did, he immediately and solemnly appealed to God concerning his innocency, "I and my kingdom are forever innocent before the Lord concerning the blood of Abner son of Ner" (v 28). It is some comfort when any bad thing is done, to be able to say, that we had no hand in it. Moses had provided a way for elders of a city or village who were representatives of the people to formally declare their ignorance and innocence regarding a sin involving an unsolved murder. The elders can make a declaration. Deut. 21:7, says, "and they shall declare: ‘Our hands did not shed this blood, nor did our eyes see it done.'" Those elders might be criticized, but their hearts can remain pure before God. Joab could make no such claim.

David placed its curse on Joab and his family (2 Sam. 3:29): "May his blood fall on the head of Joab and on his whole family! May Joab's family never be without someone who has a running sore or leprosy or who leans on a crutch or who falls by the sword or who lacks food." Let the blood cry against him, and let divine vengeance follow him. Let the iniquity be visited upon his children and children's children, in some hereditary disease or other. The longer the punishment is delayed, the longer let it last when it shall come. Let his posterity be stigmatized, blemished with an issue or a leprosy, which will shut them out from society; let them be beggars, or cripples, or come to some untimely end, that it may be said, He is one of Joab's race. This suggests that the guilt of blood brings a curse upon families; if men do not avenge it, God will, and will lay up the iniquity for the children. Such a principle is questionable. This curse placed upon Joab's descendants was an expression of David's sorry and anger, but this kind of thinking is not consistent with the teaching of the whole Bible, that the sins of the parent would not bring punishment upon the children or that we can wish such punishment when we should be forgiving and let God do the punishing. David is caught up in his own emotions and said some things very unlike his better self. Christian leaders will not want to follow this part of David's example.

4. David Required All to Mourn for Abner 31-34

He called on everyone, even Joab himself, to lament the death of Abner, "Tear your clothes and put on sackcloth and walk in mourning in front of Abner. It must have been humiliating and embarrassing to Joab to do this. David gave a reason why they should attend his funeral with sincere and solemn mourning in verse 38. "Do you not realize that a commander and a great man has fallen in Israel this day? His former alliance with Saul, his place as general, his interest, and the great services he had formerly done, were enough to give him the reputation of a commander and a great man. Possibly David had fought along side of Abner in a previous period. Perhaps they were two generals conferring with each other during their service to Israel under Saul. David knew Abner. When he could not call him a saint or a good man, he said nothing of that, but what was true he commended, "he was a commander and a great men." Such a man has fallen in Israel, and fallen "this day," just when he was doing the best deed he ever did in his life, this day, when he was likely to be so serviceable to the public peace and welfare! and could have been so nobly used." Let them all lament it. Death is so final. The humbling change death brings to all men is to be lamented, especially the death of great men. We are especially obliged to lament the fall of useful men in the midst of their usefulness and when there is most need of them. A public loss must be every man's grief, for every man shares in it. David took care that honor should be given to the memory of a man of merit, to motivate others to do good.

Let Joab, in a particular manner, lament it, which he has less heart to do but more reason to do than any of them. If he could be brought to do it sincerely, it would be an expression of repentance for his sin in slaying Abner. If he did it in show only, as it is likely he did, yet it was a sort of punishment forced on him. It is not possible for us to know Joab's thoughts as he walked in the funeral procession. Outwardly, he may have put on a sad face, but inwardly he may have been quite satisfied that his competition and the killer of his brother was dead. He may have thought, "Honor him all you want, I got what I wanted."

David himself followed the corpse as chief mourner, and made a funeral oration at the grave. "King David himself walked behind the bier" (v 31). Though Abner had been his enemy, and might possibly have proved to be no firm friend, yet because he had been a man of bravery in the field, and might have done great service in the public counsels at this critical juncture, all former quarrels are forgotten and David is a true mourner for his fall. "They buried Abner in Hebron, and the king wept aloud at Abner's tomb. All the people wept also" (v 32). What he said over the grave brought fresh floods of tears from the eyes of all that were present, when they thought they had already paid the debt in full. "Should Abner have died as the lawless die? Your hands were not bound, your feet were not fettered. You fell as one falls before the wicked." (vs 33-34). He spoke as one vexed that Abner, so great a man as he, so famed for conduct and courage, should die under the pretense of friendship, slain by surprise, and so die as a fool dies.

The wisest and stoutest of men have no defense against treachery. To see Abner, who thought himself the main hinge on which the great affairs of Israel turned, his head full of great projects and great prospects, to see him made a fool of by the morally inferior Joab reminds us of the truth expressed in Ps. 146:3-4; "Do not put your trust in princes, in human beings, who cannot save. When their spirit departs, they return to the ground; on that very day their plans come to nothing." If what is ours or appears to be ours on earth is certain to come to nothing, let us make that secure the one thing we cannot tricked out of. A man may have his life, and all that is dear to him, taken from him, and not be able to prevent it with all his wisdom, care, and integrity; but there is something which no thief can break through to steal.

Abner did not throw away his life as Asahel did. Asahel, in spite of fair warning, willfully pursued, then was struck by surprise and killed by Abner's spear. Abner, by contrast, served his king, his nation and, though late in deciding to do so, was willing to serve the next king. It is a sad thing to die like a fool, as those do who in any way shorten their own days, but much more sad are those that make no provision for another world.

5. David Fasted and Bewailed the Sad Event and Circumstances 31-39

David fasted all that day, and would by no means be persuaded to eat anything until night. 2 Sam. 3:35 says, “Then they all came and urged David to eat something while it was still day; but David took an oath, saying, “May God deal with me, be it ever so severely, if I taste bread or anything else before the sun sets!” Today, many cultures approve of a feast after the funeral. But it was then the custom of mourners to fast, as people fasted to express their grief when Saul died. (2 Sam. 1:12; 1 Sam. 31:13.) The respect David paid to Abner was very pleasing to the people and satisfied them that he was not, in the least, accessory to the murder. David was eager that the sin of Joab would not be associated with himself. He did not want to be guilty by association. And David’s efforts succeeded. “All the people took note and were pleased; indeed, everything the king did pleased them. So on that day all the people there and all Israel knew that the king had no part in the murder of Abner son of Ner” (vs 36-37).

Similarly, Jacob was afraid that the behavior of two of his sons would reflect negatively on himself as we see in Genesis 34:30, “Then Jacob said to Simeon and Levi, “You have brought trouble on me by making me obnoxious to the Canaanites and Perizzites, the people living in this land. We are few in number, and if they join forces against me and attack me, I and my household will be destroyed.” Having a good reputation is certainly an advantage and both Jacob and David were careful in this respect. “A good name is more desirable than great riches; to be esteemed is better than silver or gold” (Proverbs 22:1). “This hints to us of David’s good affection for them. He studied to please them in every thing and carefully avoided what might be offensive to them. Apparently David was successful in keeping a good name. Everything the king did pleased them. “And they thought everything he did well done.” Such a mutual willingness to please, and easiness to be pleased, will make every human relationship sweeter and more enduring.

David was sorry that he could not safety do justice to the murderer, 2 Sam. 3:30. On the one hand, David was weak, his kingdom was newly planted, and he felt that a little shake would overthrow it. Joab’s family had a great interest, were bold and daring, and to make them his enemies now might produce bad results like disunity or revenge. These sons of Zeruiah were too hard for him, too big for the law to take hold of; and therefore, though by man, by the magistrate, the blood of a murderer should be shed (Gen. 9:6), David carried the sword in vain. He contented himself, as a private person, to leave them to the judgment of God: The Lord shall reward the doer of evil according to his wickedness.

Observe with me that the combination of responsibility and authority needs to be pondered and clarified in the mind of every leader. If you have the authority of a position you must also have the responsibility to use it. If you do not have authority, neither can you be responsible. Who would be fond of power when a man may have it in name and must be accountable for it, and yet is hampered in the use of it? On the other hand, to have authority and not use it responsibly is to abdicate a responsibility. These are not easy questions or issues, but let every leader think and pray carefully about them. Know what is your responsibility and confirm that you have the authority that goes with it.

David may have made a mistake in sparing Joab. He ought to have done his duty, executed the murderer as he had recently executed the young man who claimed to have killed Saul, and trusted God with the issue. Let justice be done, though the heavens should fall asunder. If David had kept the law against Joab, perhaps the murder of Ish-Bosheth, Amnon, and others, would have been prevented. It was David’s weak public policy and cruel pity that spared Joab, not Joab’s strength. Righteousness supports the throne. However, it was only a temporary reprieve that David gave to Joab because on his death-bed he left it to Solomon to avenge the blood of Abner. Evil pursues sinners, and will overtake them at last.

Interestingly, as an aside, David much later promoted Abner’s son Jaasiel, and appointed him as a leader of the tribe of Benjamin, as is clear from 1 Chron. 27:21. “. . . over Benjamin; Jaasiel son of Abner.” David did not visit the sins of Abner on Jaasiel.

I did not include the killing of Absalom in the paragraph above, because Absalom was not murdered; he was killed in battle by Joab. Absalom was leading a rebellion and was at war against Israel. To kill in a just battle is not murder. Lines of authority, responsibility, duty and accountability take time to define, but a wise church leader will take the time to clarify them so every team member knows what they can and cannot, should and should not do.

ABNER AND DAVID MEET

luiz@vidalyon.com (Luiz Sifuentes) — Sun, 05 Mar 2023 03:00:00 GMT

II Samuel 3:1-21

3 The war between the house of Saul and the house of David lasted a long time. David grew stronger and stronger, while the house of Saul grew weaker and weaker. 2 Sons were born to David in Hebron: His firstborn was Amnon the son of Ahinoam of Jezreel; 3 his second, Kileab the son of Abigail the widow of Nabal of Carmel; the third, Absalom the son of Maakah daughter of Talmai king of Geshur; 4 the fourth, Adonijah the son of Haggith; the fifth, Shephatiah the son of Abital; 5 and the sixth, Ithream the son of David’s wife Eglah. These were born to David in Hebron. 6 During the war between the house of Saul and the house of David, Abner had been strengthening his own position in the house of Saul. 7 Now Saul had had a concubine named Rizpah daughter of Aiah. And Ish-Bosheth said to Abner, “Why did you sleep with my father’s concubine?” 8 Abner was very angry because of what Ish-Bosheth said. So he answered, “Am I a dog’s head—on Judah’s side? This very day I am loyal to the house of your father Saul and to his family and friends. I haven’t handed you over to David. Yet now you accuse me of an offense involving this woman! 9 May God deal with Abner, be it ever so severely, if I do not do for David what the Lord promised him on oath 10 and transfer the kingdom from the house of Saul and establish David’s throne over Israel and Judah from Dan to Beersheba.” 11 Ish-Bosheth did not dare to say another word to Abner, because he was afraid of him. 12 Then Abner sent messengers on his behalf to say to David, “Whose land is it? Make an agreement with me, and I will help you bring all Israel over to you.” 13 “Good,” said David. “I will make an agreement with you. But I demand one thing of you: Do not come into my presence unless you bring Michal daughter of Saul when you come to see me.” 14 Then David sent messengers to Ish-Bosheth son of Saul, demanding, “Give me my wife Michal, whom I betrothed to myself for the price of a hundred Philistine foreskins.” 15 So Ish-Bosheth gave orders and had her taken away from her husband Paltielson of Laish. 16 Her husband, however, went with her, weeping behind her all the way to Bahurim. Then Abner said to him, “Go back home!” So he went back. 17 Abner conferred with the elders of Israel and said, “For some time you have wanted to make David your king. 18 Now do it! For the Lord promised David, ‘By my servant David I will rescue my people Israel from the hand of the Philistines and from the hand of all their enemies.’” 19 Abner also spoke to the Benjamites in person. Then he went to Hebron to tell David everything that Israel and the whole tribe of Benjamin wanted to do.20 When Abner, who had twenty men with him, came to David at Hebron, David prepared a feast for him and his men. 21 Then Abner said to David, “Let me go at once and assemble all Israel for my lord the king, so that they may make a covenant with you, and that you may rule over all that your heart desires.” So David sent Abner away, and he went in peace.

1. Public and Domestic Matters 1-5

David struggled further with the house of Saul before his settlement to the throne was completed, “The war between the house of Saul and the house of David lasted a long time. David grew stronger and stronger, while the house of Saul grew weaker and weaker” (1). Both sides contested. Saul’s house, was beheaded and diminished, but it would not fall easily. One would wonder why it should be a long war, when David’s house had right and therefore God on its side. But an all-wise God was not finished perfecting David’s faith and character so the growing, learning, maturing process continued. God, using this period for wise and holy ends, prolonged the conflict. The length of this war further tried the faith and patience of David, and made his eventual establishment as king even more welcome. Likewise God may seem to be extending the training process He is using to develop you to be the kind and patient leader He wants you to become. So stay with the process.

While the house of David was growing stronger, the house of Saul grew weaker and weaker, lost places, lost men, sunk in its reputation, grew less considerable, and experienced reversals in every engagement. Many deserted the declining cause of Saul’s house, and prudently came to David’s side, being convinced that he would certainly win the day some day. This is like another tournament in each of our lives. The contest between grace and corruption in the hearts of believers, who are sanctified but need more sanctification, cleansed but need more cleansing, matured but need more maturing, may rightly be compared to this match. There is a long war between them, the flesh works against the spirit and the spirit against the flesh; but, as the work of sanctification is carried on, corruption, like the house of Saul, grows weaker and Grace, like the house of David, grows stronger and stronger, until it becomes a perfect man, and the process at last shows its fruit.

The growth of David’s own family also is recorded here in an account of six sons he had by six wives, in the seven years he reigned in Hebron. Solomon and Bathsheba, of course, are not mentioned. Perhaps this personal note indicates something which strengthened David’s public image. Psalm 127:5 says, “Blessed is the man whose quiver is full of them. They will not be put to shame when they contend with their opponents in court.” David’s quiver was getting more and more full. And, as every thoughtful parent knows, raising children is an education in itself. The death of Saul’s sons weakened Saul’s image, so the birth of David’s strengthened his.

It was not good, however, for David to multiply wives contrary to the law. Deuteronomy 17:17 says, “He must not take many wives, or his heart will be led astray. He must not accumulate large amounts of silver and gold.” David was a bad example and Solomon’s was even worse. Evidently he had one son per wife during the seven years. Some godly persons with more honor and comfort domestically have had that many children by just one wife. None of these sons came to fame and three of them were infamous, Amnon, Absalom, and Adonijah. This can make us cautious to give our best efforts to raising up our children in the fear of the Lord as David did not do early in his adult life. Eventually, David apparently became a better father for Solomon speaks highly of his relationship with his father and tells of things he learned from him. None of the other earlier sons seem to have benefited so much from their famous and beloved father, King David. David apparently had a much better husband and wife friendship with Bathsheba than with his other wives. The two of them together had five sons including the first son which died.

David’s son by Abigail is called Kileab in 2 Sam. 3:3 and Daniel in I Chron. 3:1. Here is a speculative and interesting possible explanation for David’s son by Abigail to have two names. His first name was Daniel, meaning God has judged, implying God has justified, since God judged favorably toward David and against Nabal. David’s enemies, however, criticized David saying, “It is Nabal’s son, not David’s.” At this, God so ordained that as Daniel grew up his physical features became more and more like Davids; eventually extremely like David’s. Daniel resembled David more than any of his other children, so David gave him another name: Kileab, which means: like his father, or the father’s picture.

Absalom’s mother was the daughter of Talmai king of Geshur, a heathen king who lived in a city that later became the fishing community called Bethsaida, where Andrew, Peter, James and John grew up. During our years in Tiberius, Israel, we visited that site many times. Perhaps David through this marriage hoped to strengthen his political position with a strategic marriage, a common practice in those days. But, generally speaking, the issue of marriage was one that proved his grief and shame.

The last in this list is called David’s wife which may have been Michal, his first and most rightful wife, called by another name. If this was she, though she had no child after she mocked David, she might have had one before.

2. Abner Requests a Ceasefire and Joab Grants the Appeal 24-28

We do not have a detailed record in Scripture of the war, battles and hardships endured. We only know that it lasted about seven and half years and that it finally came to an end because of a disagreement between Abner and Ish-Bosheth. Abner broke with Ish-Bosheth, and deserted his partnership with him on the occasion of a little provocation which Ish-Bosheth unadvisedly gave him. God can serve his own purposes by the sins and follies of men. Ish-Bosheth accused Abner of no less a crime than immoral sexual conduct with one of his father’s concubines, Ish-Bosheth said to Abner, “Why did you sleep with my father’s concubine?” (2 Sam. 3:7).

The record does not say whether it was true or not or on what grounds Ish-Bosheth suspected Abner, but, in either case it would have been better for Ish-Bosheth if he had remained quiet. Abner was, after all Ish-Boshet’s best friend and hope. “This very day I am loyal to the house of your father Saul.” So Abner strongly resented the charge, “now you accuse me of an offense involving this woman! The fact that he does not expressly deny it may hint that he was, in fact, guilty, but he still let Ish-Bosheth know he would not receive correction from him. “Am I a dog’s head—on Judah’s side” (8)? Is this how you intend to repay me for my kindness? Abner emphasized his loyalty in rather self-righteous expressions suggesting he would help fulfill: “what the Lord promised him on oath and transfer the kingdom from the house of Saul and establish David’s throne over Israel.” If Abner thought the Lord wanted to give the kingdom to David, why did he wait seven and a half years to do it? For seven and a half years he had acted against his conscience.

And this is probably the reason. He would not have been so zealous for the house of Saul if it had not gratified his own ambition. Proud men do not like to be reproved and will soon seek to clear their names and seek revenge. Verses 9-10 say, “May God deal with Abner, be it ever so severely, if I do not do for David what the Lord promised him on oath and transfer the kingdom from the house of Saul and establish David’s throne over Israel and Judah from Dan to Beersheba.” Abner claims that as he had raised him up, so he could and would pull him down again. He knew that God had sworn to David to give him the kingdom, and yet opposed it with all his might from a principle of ambition; but now he complies with it from a principle of revenge.

He now pretended to highly regard the will of God, but it was a mere pretense. If we are slaves to our desire, we have many masters. Abner’s ambition made him zealous for Ish-Bosheth, and now his revenge made him as zealous for David. If he had sincerely regarded God’s promise to David, and acted single-mindedly, he would have been steady, uniform and consistent with himself. Abner is an example of the lack of integrity—he did not have consistency, integrity, between what he thought, said and did.

If you, my friend, as a Christian leader today, are a leaning wall and tottering fence, if you do not know how to define a clear boundary for those who follow you, if you cannot hold the line and require proper attitudes and behavior among your followers, if you lack backbone, you would resemble Ish-Bosheth; your leadership is weak and your house will deteriorate. Define your convictions clearly. What do you stand for? What do you approve or disapprove of? Do you have convictions? Do you enforce your convictions? What lines will you neither cross nor allow others to cross? Ish-Bosheth means “man of shame.” Are you or do you want to be a leader? Who will follow an Ish-Bosheth?

3. Abner’s Diplomacy 12-18

Abner made an overture to David. We can suppose that he had already begun to grow weary of Ish-Bosheth’s cause, and perhaps had started looking for the opportunity reach out to David. Even though he had perhaps as many as seven years earlier killed Asahel, David’s nephew, apparently Abner’s personal dissatisfaction with Ish-Bosheth and his awareness of the weakness of Sauls house, emboldened Abner to send a message to David. Perhaps he thought, “If I can’t beat them, I will join them.” If Abner had not already thought about this, how else could he have contacted David so soon after his threat to Ish-Bosheth? Verse 12 says, “Then Abner sent messengers on his behalf to say to David, ‘Whose land is it? Make an agreement with me, and I will help you bring all Israel over to you.’” This suggests that Abner acted soon after the incident with Ish-Bosheth.

Whose land is it? Is it not yours? Abner, though the general of the enemy army, seemed to know the lay of the land. God can find a way to use people who are not a part of the Kingdom of Christ to support Kingdom causes. Enemies are sometimes made a footstool, not only to be trodden on, but by which to ascend. The earth (Revelation 12:13) helped the woman. Pray to God and let God use whomever or whatever whenever and however.

David made a treaty with Abner on the condition that he will have Michal, his wife, restored to him. David showed the sincerity of his marital affection to his first and most rightful wife; apparently neither her marrying another man, nor his having married other wives, had emotionally separated him from her. Many waters could not quench that love. He showed his respect to the house of Saul. He would not trample on that fallen house. Even in his present advancements he still took satisfaction from being a part of Saul’s family. He would not be happy with the honors of the throne without his wife, Saul’s daughter. He bore no bitterness toward the family of his enemy. Either that or, it is also possible, that David was only looking at political appearance and wanted to remind everyone that he was Saul’s son-in-law.

Abner evidently sent him word that David must apply to Ish-Bosheth, which he did even mentioning the price he had paid Saul for her. Ish-Bosheth could not dare deny his demand without Abner’s support, so he took her from Phaltiel, to whom Saul had married her. Abner brought her to David, thinking David would surely welcome him when he brought him a wife in one hand and a crown in the other.

No sympathy is given to her latter husband for when he took her he knew she was the wife of another. Let no man set his heart on something to which he is not entitled. And if any disagreement has separated husband and wife, if they expect the blessing of God, let them be reconciled and come together again. May God give the grace that all former quarrels would be forgotten, and let them live together in love, according to God’s holy ordinance. This is God’s path of blessing.

Abner knew that if the elders of Israel would move to David’s side, so would the common people. So, “Abner conferred with the elders of Israel” (v 13). Now that it served his own purpose he can plead in David’s behalf that he was Israel’s choice (2 Sam. 3:17): “For some time you have wanted to make David your king. Now do it!” He successfully fought against the Philistines and has done so much good service for Israel. No one is more deserving. You have tried both Ish-Bosheth and David, now, “Give the crown to him that best deserves it.” Let David be your king.

David was, of course, also God’s choice (2 Sam. 3:18): “For the Lord promised David, ‘By my servant David I will rescue my people Israel from the hand of the Philistines and from the hand of all their enemies.’”Who would have expected such careful reasonings as these to come out of Abner’s mouth? But God can make the enemies of his people to acknowledge that He has loved His people. Revelation 3:9 says, “I will make them come and fall down at your feet and acknowledge that I have loved you.” He particularly gave personal attention to the men of Benjamin, those of his own tribe, on whom he had the greatest influence, and whom he had drawn in to be loyal to the house of Saul. He was the man that had deceived them, and therefore he was concerned to enlighten them. If the multitude are like sheep, where will the shepherd lead them? The responsibilities of leadership are made clear in stories like this in which we observe the many following the opinions of the few. Abner had led people away from David and now he led them to David. Which time was he right?

4. Abner and David Finalize their Agreement 19-21

David wisely accepted the treaty with Abner and did well to do it because, whatever induced Abner to do it, it was a good means to put an end to the war, and to settle the Lord’s anointed on the throne. Logically, it was as lawful for David to make use of Abner as it is for a poor man to receive alms from a Pharisee, who for selfish motives gives it in pride and hypocrisy. In our work for a sovereign Lord, regardless of the motives of others, God is at work and His purpose is accomplished. Abner reported the sense of the people and the success of his communications with them to David. This time he did not come privately, but with a group of twenty men, and David entertained them. “When Abner, who had twenty men with him, came to David at Hebron, David prepared a feast for him and his men” (20). Try to imagine the conversation, joy, laughter, story-telling and jokes that made up the social exchanges of this feast. These men had been enemies though they were all Israelites. Now they were feasting together. Genesis 26:30 tells of another feast based on an agreement between Abimelik and Isaac, Philistine and Hebrew, about the wells: “Isaac then made a feast for them, and they ate and drank” but they were not all Israelites.

Abner, pleased with his entertainment, the prevention of his fall with Saul’s house (which was inevitable if he had not taken this course), and much more with the prospect he had of promotion or appointment to a position under David, decided and acted in a little time to bring about the revolution; to bring all Israel into cooperation with David (v 21).

He told David, “you may rule over all that your heart desires.” He knew David’s promotion to kingship arose from God’s appointment, yet he insinuates that it sprang from David’s own personal ambition and desire to rule. It seems that this is an example of someone psychologically projecting on another the way that they themselves think; he measured that good man by himself. Proverbs 19:11 says, “A person’s wisdom yields patience; it is to one’s glory to overlook an offense.” David apparently overlooked the offense as his son would later counsel others to do, so he and Abner parted good friends, and the healthy relationship between them seemed well settled. All of us who fear God and keep His commandments can follow this example, resist the temptation to always justify ourselves, avoid contention even with the wicked, live at peace with all men, and show the world how God can be honored through the attitude and behavior of children of light—humble, yielded and not defensive.

WAR INTENSIFIES AND SPREADS

luiz@vidalyon.com (Luiz Sifuentes) — Sun, 05 Mar 2023 02:58:43 GMT

II Samuel 2:18-32

18 The three sons of Zeruiah were there: Joab, Abishai and Asahel. Now Asahel was as fleet-footed as a wild gazelle. 19 He chased Abner, turning neither to the right nor to the left as he pursued him. 20 Abner looked behind him and asked, “Is that you, Asahel?” “It is,” he answered. 21 Then Abner said to him, “Turn aside to the right or to the left; take on one of the young men and strip him of his weapons.” But Asahel would not stop chasing him. 22 Again Abner warned Asahel, “Stop chasing me! Why should I strike you down? How could I look your brother Joab in the face?” 23 But Asahel refused to give up the pursuit; so Abner thrust the butt of his spear into Asahel’s stomach, and the spear came out through his back. He fell there and died on the spot. And every man stopped when he came to the place where Asahel had fallen and died. 24 But Joab and Abishai pursued Abner, and as the sun was setting, they came to the hill of Ammah, near Giah on the way to the wasteland of Gibeon. 25 Then the men of Benjamin rallied behind Abner. They formed themselves into a group and took their stand on top of a hill. 26 Abner called out to Joab, “Must the sword devour forever? Don’t you realize that this will end in bitterness? How long before you order your men to stop pursuing their fellow Israelites?” 27 Joab answered, “As surely as God lives, if you had not spoken, the men would have continued pursuing them until morning.” 28 So Joab blew the trumpet, and all the troops came to a halt; they no longer pursued Israel, nor did they fight anymore. 29 All that night Abner and his men marched through the Arabah. They crossed the Jordan, continued through the morning hours and came to Mahanaim. 30 Then Joab stopped pursuing Abner and assembled the whole army. Besides Asahel, nineteen of David’s men were found missing. 31 But David’s men had killed three hundred and sixty Benjamites who were with Abner. 32 They took Asahel and buried him in his father’s tomb at Bethlehem. Then Joab and his men marched all night and arrived at Hebron by daybreak.

1. Asahel Pursues Abner and Abner Kills Asahel 18-23

The escalation of this war began with a private contest between Abner and Asahel. Zeruiah, David’s sister, had three sons: Joab, Abishai and Asahel and these three brothers were David’s nephews. Asahel was one of the principal commanders of David’s forces and was famous for being able to run fast. According to II Sam. 2:18, “Asahel was as fleet-footed as a wild gazelle.” He obtained this reputation by swift pursuing, not swift flying. He was not, however, equal to Abner as a fighter or comparable to him as a skillful and experienced soldier. So he was rash in aiming to make Abner his prisoner. He pursued him, and no other. Perhaps it was because he was proud of his relation to David and Joab, his own swiftness, and the success of his party. These were all trophies of victory but they will not serve the young warrior well in his private contest with Abner. Perhaps he thought he could kill or bind Abner which he thought would put an end to the war and open the throne to his uncle. This unrealistic prize made him very eager in the pursuit of Abner and careless in overlooking the opportunities to kill others he might have met along the way.

Possibly there were others on his right and left he could have seized, but his eye was on Abner only. The design was brave, had he been equal to its accomplishment which he was not, so, as Jeremiah said: “let not the strong man boast of their strength,” or, in this case, the swift man boast in his swiftness. He should have been wiser. Eccl. 9:11 says, “The race is not to the swift or the battle to the strong nor does food come to the wise or wealth to the brilliant or favor to the learned; but time and chance happen to them all.” There are other factors involved in winning or losing such as human limitations and even more significantly, God’s intention, sovereign plan, and eternal will and purpose. So Asahel perished in an attempt too vast for him. Romans 10:2 has a poignant warning for every zealous Christian warrior: “For I can testify about them that they are zealous for God, but their zeal is not based on knowledge.” Soldiers, be brave, but first be wise.

Abner was generous to give Asahel a reasonable warning advising him not to meddle to his own injury. This may remind us of another similar conversation between a later king of Israel and the king of Judah. Amaziah king of Judah went out to fight with Jehoash, king of Israel. Jehoash advised him, as is recorded in II Chron. 25:19, “You say to yourself that you have defeated Edom, and now you are arrogant and proud. But stay at home! Why ask for trouble and cause your own downfall and that of Judah also?” Amaziah should have listened to Jehoash. In this instance Abner suggested Asahel should be content with a lesser target: “Lay hold of one of the young men,” plunder him and make him your prisoner, meddle with your equal but do not pretend to be equal to someone so much superior.”

It is wisdom in all contests to compare our own strength with that of our adversaries, and to be careful not to inflate our opinions of ourselves in making the comparison. As is recorded in Luke 14:31, Jesus taught us to measure things carefully; to count the cost. He said, “Or suppose a king is about to go to war against another king. Won’t he first sit down and consider whether he is able with ten thousand men to oppose the one coming against him with twenty thousand?” Abner requested Asahel not to make it necessary for him to kill him in his own self-defense. He would have preferred not to kill Asahel, but would if he had to in order to preserve his own life.

We do not know if Abner loved Joab or feared him, but we do know that Abner did not want to arouse Joab’s displeasure, which he knew he would certainly do if he slew Asahel. “How could I look your brother Joab in the face” (v21)? As Abner, we too should know our enemy. Abner’s caution about how he would face Joab may hint to us that Abner really believed David would have the kingdom at last, according to the divine plan. If so, then, in opposing David, he acted against his own conscience. It would be seven and half years before Abner would eventually come to Hebron, visit David and propose to bring all of Israel to David.

Asahel’s rashness was fatal to him. He refused to turn aside, perhaps thinking that Abner only spoke courteously because he feared him; but what came of it? Abner, as soon as he came up to him, gave him his death wound with a back stroke. “Abner thrust the butt of his spear into Asahel’s stomach, and the spear came out through his back” (23). This was an action with which Asahel was not acquainted and against which he had not learned to be on his guard. Perhaps Abner had successfully used it before. We don’t know, but we do know that Asahel died immediately of the wound.

Injury often or perhaps even usually comes upon us by ways that we least suspect. Who would fear a flying enemy or the butt-end of a spear? Yet from these Asahel received his death wound. We are often betrayed by the accomplishments of which we are proud. Asahel’s swiftness, his advantage, was no true advantage; did him no kindness, but only forwarded his fate, and with it he ran to his death, not from it. Asahel’s fall was a temporary reprieve for Abner because every soldier who came to Asahel’s body stopped there. Only Joab and Abishai, instead of being disheartened, were exasperated by it and pursued Abner with so much the more fury overtaking him about sunset.

2. Abner Requests a Ceasefire and Joab Grants the Appeal 24-28

Abner, quite possibly realizing he was loosing the battle, begged for a ceasefire—a little breathing-time. He rallied the remains of his forces on the top of a hill as though he would have made a last stand, but actually became a nearly conquered supplicant to Joab. The one who was most ready to fight that morning was now the first who had had enough of it. He that made a jest—a game; a contest, a sport—of bloodshed is now shocked at its result, when he finds himself on the losing side. The sword he made so light of earlier now is a very serious matter. He asks, “Must the sword devour forever?” See how his note has changed. It had devoured for only one day, but it seemed like forever to him because it had gone against him. So he appealed to Joab knowing personally the dreaded consequences of a civil war.

He knew his history and was aware that during the time of the judges, not too many years earlier, the war between Benjamin, and the other eleven tribes had nearly destroyed his tribe. At that time, "The people went to Bethel, where they sat before God until evening, raising their voices and weeping bitterly" (Judges 21:2). Whenever people get in a civil war, the whole community is sure to lose. So now he begged Joab to sound a retreat, and pleaded that they were brethren, who should not be fighting and devouring one another. He, that very morning, had invited the men of Joab to fall upon their brethren, but now he asked them lay down their arms.

Oh, how easy it is for men to use reason when serves their purpose, but will not listen to it if it is used against them. If Abner had been the conqueror, would we be hearing him complain about the evils of the sword and the miseries of a civil war, or pleading that both sides were brethren? Yet, finding himself beaten, all these reasonings are brought forward and emphasized to secure his safe retreat and to save his scattered troops. How the results of things alter men’s minds. The same thing which looked so pleasant in the morning that night looked dismal. Those folks that are eager to enter into contention will soon repent of it before they are finished with it. Jesus said, as recorded in Matthew 5:25, “Settle matters quickly with your adversary who is taking you to court. Do it while you are still together on the way, or your adversary may hand you over to the judge, and the judge may hand you over to the officer, and you may be thrown into prison.” I had better leave it sooner than later.

Joab, now a conqueror, generously granted the request and sounded a retreat knowing his master’s mind and how much David opposed the shedding of blood. He acknowledged that Abner’s proposal for a ceasefire was a life-saving good idea. On the other hand, might Joab have laid the blame for the battle in the first place correctly at Abner’s feet? If it had not been that Abner proposed the contest and gave the orders to fight ,there would have been no contest and no battle.

Some translations suggest that Joab is saying that “if Abner had not spoken in the morning there would have been no battle.” If so, he does indeed justly correct Abner for his eagerness to fight, and lays the blame upon him that there had been so much bloodshed as there was. You complain that the sword devours, but who first unsheathed it? Who began? Now you want to have the people parted, but remember who started this fight. We would have walked away in the morning if you had not given the challenge. This line of thought might have served to excuse Joab had he pushed on in his victory, and made a full end of Abner’s forces, but it appears that maybe he pitied the mistake of his adversary and did not want to make either army pay for Abner’s mistake. Or perhaps he was tired. At any rate, he sounded the trumpet and called for a retreat. It is good stewardship to be cautious with the shedding of blood. He, no doubt in the back of his mind, observed the instructions of king David, who sought the welfare of all Israel and not the hurt of any.

3. Both Armies Retreat 29-32

The armies separated, and both retired to the places from which they came. Both marched in the night, Abner to Mahanaim, on the other side Jordan and Joab to Hebron, where David waited to hear the outcome. The number of deaths is recorded. On David’s side only nineteen men were missing, besides Asahel, who was worth more than all. On Abner’s side 360 died. “They took Asahel and buried him in his father’s tomb at Bethlehem. Then Joab and his men marched all night and arrived at Hebron by daybreak.”

In civil wars recorded earlier in the Bible, great slaughters had been made. For example, Judges 12:6 says, “they said, ‘All right, say “Shibboleth.’” If he said, “Sibboleth,” because he could not pronounce the word correctly, they seized him and killed him at the fords of the Jordan. Forty-two thousand Ephraimites were killed at that time.” And also Judges 20:44 says, “Eighteen thousand Benjamites fell, all of them valiant fighters.” So in comparison to those large numbers this was nothing. Asahel’s funeral is mentioned here; the bodies of the nineteen soldiers were buried in the field of battle, but Asahel’s body was carried to Bethlehem, and buried in the grave of his father. On earth the dust of some is treated differently than the dust of others; but in the resurrection a much greater and eternal difference will be made between the dead along a much different line that has nothing to do with dust—between the godly and ungodly, a distinction which will remain for ever.

A DIFFICULT BEGINNING FOR THE NEW KING

luiz@vidalyon.com (Luiz Sifuentes) — Sun, 05 Mar 2023 02:57:41 GMT

II Samuel 2:1-16

2 In the course of time, David inquired of the Lord. “Shall I go up to one of the towns of Judah?” he asked. The Lord said, “Go up.” David asked, “Where shall I go?” “To Hebron,” the Lord answered. 2 So David went up there with his two wives, Ahinoam of Jezreel and Abigail, the widow of Nabal of Carmel. 3 David also took the men who were with him, each with his family, and they settled in Hebron and its towns. 4 Then the men of Judah came to Hebron, and there they anointed David king over the tribe of Judah. When David was told that it was the men from Jabesh Gilead who had buried Saul, 5 he sent messengers to them to say to them, “The Lord bless you for showing this kindness to Saul your master by burying him. 6 May the Lord now show you kindness and faithfulness, and I too will show you the same favor because you have done this. 7 Now then, be strong and brave, for Saul your master is dead, and the people of Judah have anointed me king over them.” 8 Meanwhile, Abner son of Ner, the commander of Saul’s army, had taken Ish-Bosheth son of Saul and brought him over to Mahanaim. 9 He made him king over Gilead, Ashuri and Jezreel, and also over Ephraim, Benjamin and all Israel. 10 Ish-Bosheth son of Saul was forty years old when he became king over Israel, and he reigned two years. The tribe of Judah, however, remained loyal to David. 11 The length of time David was king in Hebron over Judah was seven years and six months. 12 Abner son of Ner, together with the men of Ish-Bosheth son of Saul, left Mahanaim and went to Gibeon. 13 Joab son of Zeruiah and David’s men went out and met them at the pool of Gibeon. One group sat down on one side of the pool and one group on the other side. 14 Then Abner said to Joab, “Let’s have some of the young men get up and fight hand to hand in front of us.” “All right, let them do it,” Joab said. 15 So they stood up and were counted off—twelve men for Benjamin and Ish-Bosheth son of Saul, and twelve for David. 16 Then each man grabbed his opponent by the head and thrust his dagger into his opponent’s side, and they fell down together. So that place in Gibeon was called Helkath Hazzurim. 17 The battle that day was very fierce, and Abner and the Israelites were defeated by David’s men.

1. David moves to Hebron 1-4a

When Saul and Jonathan were dead, though David knew he had been anointed to be king and now saw his way forward very clear, yet he did not immediately send messengers through all the coasts of Israel to summon all people to come in and swear allegiance to him. Just as he had waited in Ziklag for news of the Battle at Jezreel, so now he again proceeded leisurely. Because of his faith and confidence he could move slowly with dignity. He that believes in God and His plan does not need to hurry, but waits for God’s time for the accomplishment of God’s promises. From Chronicles we know that many had come to his assistance from several tribes while he continued at Ziklag. So he could have entered Judah with force; he might have come in by conquest. But David was not Saul, he will rule with meekness and did not need to rise with violence.

At this important juncture, even though he knew he would be successful, he still wanted to go about each step wisely. So he asked for and received direction from God. Just because God had promised him the crown did not mean that David would do nothing. Assurance of hope in God’s promise does not excuse either cowardly hesitancy or laziness, rather it will quicken saintly, godly and reverent endeavors. If I be elected to the crown of life, it does not follow, that then I will do nothing; No, then I will do all that He directs me, and follow the guidance of Him who chose me. Elected, chosen, yes, and active—a model for all whom God has chosen.

He acknowledged God and inquired of God. He may have used the breast-plate of judgment, or the ephod, which Abiathar could have easily brought to him. We should ask God, not only when we are in distress, but even when we simply want to know the next step He wants us to take. Even though Ziklag may still be in ruins, he will not leave it without direction from God. “Shall I go up?” “Go up.” “Where shall I go up?” “To Hebron.” It sounds so easy, but even if it takes hours of prayer and intercession to gain it, the direction we can receive from God is, oh!, so valuable! David showed his prudence by addressing, not all of Israel, but only the cities of Judah, where he would find most of the people friendly towards him, and his modesty since Judah was his own tribe. In all our motions, moving, staying, waiting or returning it is empowering and encouraging to see God going before us. And we may have this assurance if by faith and prayer we set Him front and center before ourselves and focus on Him.

So God directed him to a priestly city, a city of refuge, so it was to David, and an intimation that God himself would be to him a sanctuary. The graves of the patriarchs, still there in our modern day, adjoining Hebron, could and would remind him of the ancient promise, on which God had caused him to hope. God did not send him to Bethlehem, his own city. Micah 5:2 says, “But you Bethlehem Ephrathah, though you are small among the clans of Judah, out of you will come for me one who will be ruler over Israel, whose origins are from of old, from ancient times.” The son of David would come from Bethlehem, but David would return from exile to Judah by going to Hebron where Abraham and Sarah, Isaac and Rebekah, Jacob and Leah were buried.

David, the responsible leader, took care of his family and friends in his move to Hebron. He took his wives with him, since they had been partners with him in tribulation, they might be companions in the kingdom. We do not know if either of them had had children by then. We know, however, that his first son was born in Hebron. (II Sam. 3:2-5) And he took his friends and followers with him. They had accompanied him in his wanderings, and therefore, when he had a better opportunity, they settled with him in Hebron and its towns.

Do you see a similarity with the New Testament promise in II Tim. 2:12 that “if we endure, we will also reign with him?” Christ does more for his good soldiers than David could do for his; David found lodging for them—“they settled in Hebron and its towns,” but to those who continue with Christ in His temptations, in Luke 22:29-30 He promised, “And I confer on you a kingdom, just as my Father conferred one on me, so that you may eat and drink at my table in my kingdom and sit on thrones, judging the twelve tribes of Israel.’

The men of Judah reciprocate in that they anointed David king of the house of Judah. This was the honor given to him by the men of Judah. The tribe of Judah had often stood by itself more than any other of the tribes. In Saul’s time it was numbered by itself as a distinct body (I Sam. 15:4) and those of this tribe had been accustomed to act separately. They anointed David king for themselves—for Judah—only and did not pretend to anoint him king over all Israel. The other tribes might do as they wanted, but, as for Judah, they would be ruled by him whom God had chosen. As an aside, David’s reigning at first only over the house of Judah could have been a gentle comfort to the later kings of Judah. Only David and Solomon reigned over all of Israel. When the ten northern tribes rebelled against David’s grandson they reduced the size of their kingdom back to what David had experienced for his first seven and a half years.

2. David honors the men of Jabesh Gilead 4b-7

Even though David had already sent a respectful message to the men of Jabesh-Gilead, to express his thanks for their kindness to Saul, still he intentionally planed a way to honor the memory of his predecessor to show that he was far from aiming at the crown from just personal ambition or enmity to Saul, but for a more noble reason—because he was called of God to it. When he heard that the men of Jabesh-Gilead buried Saul, far from being displeased at this honor given to Saul, he commended them for it. He said, “The Lord bless you for showing this kindness to Saul your master by burying him.” He mentioned that Saul was their master, and therefore you did well to show him this kindness and do him this honor. He asked God to bless them for it, and to reward them for it: Blessed are you, and blessed may you be of the Lord, but hoping for God’s blessings for the men of Jabesh Gilead was not enough. David himself would also reward them. He said, “I too will show you the same favor because you have done this.” He said, “I too will reward you.” He does not turn them over to God for compensation and benefit that he may excuse himself from rewarding them. Good wishes are good things, and instances of gratitude, but they are too easy to give when there is ability or the opportunity to do more.

3. A Rivalry Develops Between Ish-Bosheth and David 8-11

The rivalry was between David, whom God made king, and Ish-Bosheth, whom Abner made king. One would have thought, that when Saul and his sons were slain, everyone would have had sense and spirit enough to do at least a part of what Jonathan would have done, that is to recognize David. Surely they all knew that David would come to the throne. Had Jonathan lived, this would have happened easily without any opposition, since all Israel knew, not only how David had distinguished himself, but also how clearly God had designated him. To our amazement, in the devices of men and in opposition to the counsels of God, such a weak and silly man as Ish-bosheth, who was not fit to go with his father to battle, shall yet be thought fit to succeed him in government. For the good of the kingdom, rather that David should come peaceably to it.

So we find in this part of the story of David’s kingdom, something similar to the kingdom of the Messiah’s. Psalm 2:1-3 says, “Why do the nations conspire and the peoples plot in vain? The kings of the earth rise up and the rulers band together against the Lord and against his anointed, saying, ‘Let us break their chains and throw off their shackles.’” Those who opposed David whom God had chosen were defeated just as those who will oppose David’s son will be destroyed.

Abner, Saul’s uncle, was the person who set Ish-Bosheth against David. This may have been due to his zeal for the lineal succession, and since they must have a king like the nations, in this they must be like them, that the crown must descend from father to son. Perhaps he used his blood relationship to Saul to influence his own family, other relatives and countrymen because he had no other way to secure the post of honor he sought as captain of the host. What a problem is pride and ambition. Ish-Bosheth would never have set up himself if Abner had not set him up. Ish-Bosheth was made to be a tool of Abner to serve Abner’s purposes. Later in the story a rift will develop between Ish-Bosheth and Abner having to do with Ish-Bosheth’s criticism of Abner over Abner’s sleeping with a concubine of Saul’s. The house was divided against itself, but the details of that drama will have to wait for a later chapter.

4. War begins with a Contest 12-17

A brief geography lesson will help us understand the next part of this drama. Mahanaim means “two camps” and is near the Jabbok river on the far side of the Jordan river. It is where Jacob wrestled with the angel. Gibeon was the hill of the sun, famous for its springs, a Canaanite and Israelite city northwest of Jerusalem. Being far removed from central Israel it may have been thought that David would not be interested in the far flung city in the east, and being at a distance from his forces they might have time to strengthen themselves. But having set up Ish-Bosheth and Abner’s standard there, the unthinking people of all the tribes of Israel submitted to Ish-Bosheth leaving only Judah for David. This was a further trial of the faith in the promise of God for David and of his patience, whether he could wait for God’s time for the performance of that promise. Just how the seven and one-half years of David’s reign at Hebron coincides with Ish-Bosheth’s two-year reign in Mahanaim east of the Jordan in Gilead is not known. For our purposes in understanding the contest that precipitated the first battle between the armies of Ish-Bosheth and David we only need to know that Abner’s army came from the northeast and David’s men met them at a pool in Gibeon just north and west of Jerusalem in central Israel.

It appears that neither side brought their whole force into the field, for the slaughter was but relatively few in number. We may wonder that the men of Judah did not appear and act more vigorously for David, to bring all the nation into quicker obedience to him. But we must remember David’s character. It is likely David would not allow them to act offensively, choosing rather to wait until the change of governments would occur naturally or rather until God would effect the change for him, without the shedding of Israeli blood. Great leader of men and king that he was, David knew that “he will rescue them from oppression and violence, for precious is their blood in his sight.” Lives are valuable and we don’t kill or spend them unnecessarily. Even those that were his adversaries he looked upon as his subjects, and would treat them accordingly. And on Ish-Bosheth’s side . . .

Do not be so surprised that the men of Israel could wait patiently, and sit down tamely under Ish-Bosheth, for so many years. Consider their character as described in I Chron. 12:23, “These are the numbers of the men armed for battle who came to David at Hebron to turn Saul’s kingdom over to him, as the Lord had said.” They were not of double heart, and yet for seven years together most of them remained neutral in their actions if not in their hearts, preferring to wait and choosing not to argue or fight over whose hand was on the public administration. Perhaps they were waiting for the right time since they “understood the times and knew what Israel ought to do.”

In this battle, Abner was the aggressor while David sat still to see how the matter would turn out. But the house of Saul, with Abner at the head, gave the challenge, and they all suffered for it. It is better to move slowly when dealing with contentious issues. Proverbs 25: 8 says, “do not bring hastily to court, for what will you do in the end if your neighbor puts you to shame?” Don’t hurry to bring a quarrel. A fool’s lips and hands enter into sometimes needless contention.

The seat of the contest, the beginning of the war was Gibeon. Abner chose it because it was in the lot of Benjamin, where Saul had the most friends. Though Abner proposed the battle, Joab, David’s general, would not decline it, but joined the contest with him, and met him by the pool of Gibeon. David’s cause, being built on God’s promise, did not fear any disadvantages of the ground. The pool between them gave both sides time to deliberate.

The contest was at first proposed by Abner, and accepted by Joab, to be between twelve soldiers from each side. It seems this tournament of skill began in sport. Abner made the motion, “Then Abner said to Joab, ‘Let’s have some of the young men get up and fight hand to hand in front of us.’ 'All right, let them do it,’ Joab said.” Perhaps Saul had used his men as pastimes, like a tyrant indeed, and Abner had learned from him to make a game of wounds and death and divert himself with the scenes of blood and horror. He meant, “Let them fight hand to hand,” when he said, “Let them do it.” Apparently they thought of it as a sport; a game. Fools mock at sin, but he is unworthy the name of a man that can play with blood and lives of men. Proverbs 26:18-19 says, “Like a maniac shooting flaming arrows of death is one who deceives their neighbor and says, “I was only joking!” But Joab, having been trained and influenced somewhat by David, had so much wisdom as not to make such a proposal, yet had not resolution enough to resist it when another made it. He stood on his honor as a soldier, and thought it would be a blemish on his reputation to refuse a challenge, and therefore said, “All right let them do it,” not that he was fond of the sport, or expected that the duels would be decisive, but he would not be intimidated by Abner. How many precious lives have been sacrificed to the whims of proud men!

Twelve of each side were accordingly called out as champions to enter the lists, a double jury of life and death, not of others’, but their own. However it began, it ended in blood: “Then each man grabbed his opponent by the head and thrust his dagger into his opponent’s side, and they fell down together.” They did not need to fight. Their lives were not in danger. They were not defending their families or city. They were spurred on by honor, not by enmity. All twenty-four were slain, such an equal match were they for one another, and so resolute, that neither side would either beg or surrender. Those that strike at other men’s lives often throw away their own.

The balance and equality of the strength and will to fight on both sides was remembered in the name given to the place: Helkath-hazzurim—either the field of rocky men, men that were not only strong in body, but of firm and unshaken constitution, that stirred not at the sight of death—or it may mean field of daggers or field of hostilities. Psalm 76:5 says, “The valiant lie plundered, they sleep their last sleep; not one of the warriors can lift his hands.” That happened here. Poor honor for men to gain at so great an expense! Many more would die in the next seven and a half years before this rivalry was over. However, unlike that battle, the Christian has hope because in ours those that lose their lives for Christ shall find them.

After the contest that resulted in twenty-four soldiers laying dead by the pool, more—whole armies—were engaged, and Abner’s forces were routed, the contest between the twenty-four was a draw, in which all were killed on both sides, “they fell down together,” and so the contest expanded greatly. Abner and his army that originally gave the challenge went away with loss. David had God on his side and his side was victorious.

But no one wins in a battle, or a war or even in an argument within a Christian organization of men and women. Jesus prayed that “all of them may be one, Father, just as you are in me and I am in you” (John 17:23). One side may say they won if they got their way, but do they still have the love and respect of the other side? The best way to win is when we all win together and the Holy Spirit can give us the wisdom to make that happen.

LAMENTING THE LAMENTABLE

luiz@vidalyon.com (Luiz Sifuentes) — Sun, 05 Mar 2023 02:56:42 GMT

II Samuel 1:17-27

17 David took up this lament concerning Saul and his son Jonathan, 18 and he ordered that the people of Judah be taught this lament of the bow (it is written in the Book of Jashar): 19 “A gazelle lies slain on your heights, Israel. How the mighty have fallen! 20 “Tell it not in Gath, proclaim it not in the streets of Ashkelon, lest the daughters of the Philistines be glad, lest the daughters of the uncircumcised rejoice. 21 “Mountains of Gilboa, may you have neither dew nor rain, may no showers fall on your terraced fields. For there the shield of the mighty was despised, the shield of Saul—no longer rubbed with oil. 22 “From the blood of the slain, from the flesh of the mighty, the bow of Jonathan did not turn back, the sword of Saul did not return unsatisfied. 23 Saul and Jonathan—in life they were loved and admired, and in death they were not parted. They were swifter than eagles, they were stronger than lions. 24 “Daughters of Israel, weep for Saul, who clothed you in scarlet and finery, who adorned your garments with ornaments of gold. 25 “How the mighty have fallen in battle! Jonathan lies slain on your heights. 26 I grieve for you, Jonathan my brother; you were very dear to me. Your love for me was wonderful, more wonderful than that of women. 27 “How the mighty have fallen! The weapons of war have perished!”

1. A Lament of David 17-18

When David had rent his clothes, mourned, and wept, and fasted, for the death of Saul, and executed the Amalekite who made himself so very guilty, one might think David had made full payment of the debt of honor he owed Saul’s memory. But this is not all because David also wrote a poem. He was a great master of his pen as well as of his sword. In his poem David expressed his own deep sorrow and persuaded others to have a like mind; to lay it to heart. Putting his lamentations in a poem made it more moving and affecting, more wonderfully communicated to the readers and hearers, not only of David’s day, but to continue for a long time, from generation to generation. We can be enriched and influenced not only by reading the history of David’s life but also be touched by the emotions he felt. Some will even gain information by poems that would not read history. Jeremiah’s story, from the record of history and his personal feelings communicated through his Lamentations, give us the same double insight that David’s history and poems give us. Bible characters were real people with real feelings. We can learn from both kinds of literature.

David wrote it and then, just as Moses instructed people to read and know what he had written, so David “ordered that the people of Judah be taught this lament of the bow.” Why was it called the lament of the bow? Perhaps because it was a lament about what a bow of a Philistine archer accomplished in killing Saul and Jonathan. Or maybe only because the bow was usually used in war. David had used a sling and a stone, but the Philistine’s use of the bow had taken down Saul. The bow and arrow may have been more advanced than the sling and stone and David wanted his army to be well equipped. It was a pity that those that had such good heads and hearts as the children of Judah should also need to be well armed.

(Incidentally, the same is true today.) David may have referred to such an instrument for the sake of Jonathan’s bow which was so skillfully used by Jonathan. David showed his authority over and concern for the armies of Israel, and set himself to make it strong. As we saw in the previous chapter, companies of good men were coming to Ziklag daily and some were armed with bows according to I Chron. 12:2. Maybe the lament of the bow was just a general reference to things military.

Others, however, understand the bow as a musical instrument which may have had a mournful tune when strummed with skill. Possibly David specifically asked the Levites teach the lament. Whether an instrument of war or music, at any rate, the lament of the bow was included in the book of Jashar to be kept in remembrance of Saul and Jonathan. For sake of comparison, Joshua 10:13 informs us that at least part of the record of Joshua’s battles and victories were recorded the book of Jashar: “So the sun stood still, and the moon stopped, till the nation avenged itself on its enemies, as it is written in the Book of Jashar.” Jashar was possibly a collection of state-poems; what is said to be written in it is also poetical, a fragment of a historical poem. Even songs would be forgotten and lost if they were not committed to writing.

The Lament itself, some believe, was not a divine hymn, nor given by inspiration of God to be used in divine service, nor is there any mention of God in it. It is just a human composition, and therefore was placed only in the book of Jashar, being only a collection of common poems, not in the book of Psalms which is well preserved as a book divine origin. Jashar has long since been lost, but the book of Psalms continues generation after generation to bless people all over the world. The lament of the bow is preserved for us in II Samuel 1 and we can learn several significant lessons from it. The dirge begins and ends with Israel’s glory and weapons abandoned on the battle site, highlighted by the repeated refrain, “How the mighty have fallen!” If the lament of the bow was to be taught, apparently there was something in it that Israel of many generations needed to know. The “Weapons of war” (vs. 27) probably refers to Saul and Jonathan who were weapons. This can be compared to what Elisha said of Elijah calling him “the chariots of Israel and its horsemen” as in II Kings 1:12; 13:14.

2. David was Generous to Saul

David was very generous to Saul, his sworn enemy. Saul was his father-in-law, his sovereign, and the anointed of the Lord. Though he had done him a great deal of wrong, David does not take revenge even just on his memory when he is in his grave. Being the man of noble spirit that he was, David hid Saul’s faults. There was no possibility of hiding Saul’s faults in history, but they will not appear in David’s elegy. When I was in grade school my teacher told me in front of the whole class, “If you cannot say something nice about a person, don't say anything at all.” I never forgot it. Is it lying, or courtesy or just plain common sense to say nothing but good concerning the dead? What does it say about us when we derive pleasure for telling something bad about another—even if it is true? Is everyone a bad person who has said or done something that puts us in a bad light? Let the corrupt part of the memory be buried with the corrupt part of the man—earth to earth, ashes to ashes; let the blemish be hidden and a curtain be drawn over the weakness.

David celebrated what was praiseworthy in him. He did not commend him for what he was not and cannot say anything about wisdom, courtesy, godliness or good leadership. We have all heard the dead praised as though they were saints when they were not saints. This cheapens words. They are not to the praise of the deceased, nor do they truly honor the speaker who wrongly praises what was not praiseworthy; it says nothing of the ardor, fidelity or grace of the deceased. David has this to say in honor of Saul himself, he was anointed with the sacred oil which showed his original elevation and qualification to govern. The crown of the anointing oil of his God was on him. He was honored because God who is the fountain of all honor had honored him.

Also, he was a mighty man of war. “A gazelle lies slain on your heights, Israel. How the mighty have fallen” (v 19)! He had often been victorious over the enemies of Israel. “After Saul had assumed rule over Israel, he fought against their enemies on every side: Moab, the Ammonites, Edom, the kings of Zobah, and the Philistines. Wherever he turned, he inflicted punishment on them” (I Sam. 14:47). “From the blood of the slain, from the flesh of the mighty, the bow of Jonathan did not turn back, the sword of Saul did not return unsatisfied" (II Sam. 1:22). The intent of this line is to praise Saul’s military prowess. Saul’s disgrace and fall at the end must not cause his former successes and services to be forgotten. Though his sun set under a cloud, time was when it shone brightly.

Saul and Jonathan, taken together, in the pursuit of the enemy were bold brave men. Never were men more bold, more brave, “Saul and Jonathan—in life they were loved and admired, and in death they were not parted. They were swifter than eagles, they were stronger than lions. The harmony and affection that for the most part characterized the relationship between Saul and Jonathan was good; they were lovely and pleasant to each other, Jonathan a dutiful son, Saul an affectionate father; and therefore dear to each other in their lives, “and in death they were not parted.” They kept close together in the stand they made against the Philistines, and fell together in the same cause.

David’s lament even has a bit of a humorous comment—regarding women’s clothes. Saul had enriched his country with the spoils of conquered nations, and even contributed to the better garments the Israelites were given to wear. When they had a king like the nations, they must have clothes like the nations so even the women could dress better. “Daughters of Israel, weep for Saul, who clothed you in scarlet and finery, who adorned your garments with ornaments of gold” (v 24).

3. David was Grateful to Jonathan

He was very grateful to Jonathan, his sworn friend. Besides the tears he shed over him, and the accolades and tributes he gave him in common with Saul, he mentioned him with additional marks of distinction: “Jonathan lies slain on your heights” (v 25). Compare this with verse 19 “A gazelle lies slain on your heights, Israel. How the mighty have fallen!” This comparison suggests he meant Jonathan when he referred to a gazelle. He lamented Jonathan as his particular friend, “my brother,” not just because of what he might have become to him if he had lived. If he had lived, without question he would have been very serviceable in his advancement to the throne and instrumental to prevent the long struggle which David eventually had with Joab, Abner, Ish-Bosheth and the prolonged war between David and the house of Saul. David looked back in time and lamented Jonathan for what he had actually already been: “I grieve for you, Jonathan my brother; you were very dear to me. Your love for me was wonderful, more wonderful than that of women” (vs 26).

He had reason to say that Jonathan’s love to him was wonderful; it was rare for a man to love the one whom he knew would take the crown he might have worn, and to be so faithful to the one he might have considered his rival. This amazing honor that Jonathan consistently showed to David far surpassed the highest degree of normal romantic affection between a man and a woman. Nothing is more delightful in this world than a true friend, that is wise and good, that kindly receives and returns our affection, and is faithful to us in all our true interests. Likewise, nothing is more distressful than the loss of such a friend; it is parting with a piece of one’s self.

What is most pleasant to us we are likely to be most distressed about. The more we love something or someone, the more we grieve at the loss of it. The solution to this, the way to avoid such grief, is to not love at all, but that is too great a price.

The phrase, “surpassing the love of women” deserves a comment. David’s praise of Jonathan’s love does not mean that love between friends is inherently superior to marital love. Rather, the point seems to be the astonishingly selfless quality of Jonathan’s love for David. “And Jonathan made a covenant with David because he loved him as himself” (I Samuel 18:3).

In our perverted present generation there are homosexuals who say that this means David and Jonathan had a homosexual relationship and that David felt it was better than any heterosexual relationship. The perverse and perverted will see things in Scripture that just are not there.

4. David was concerned for the Honor of God

“Tell it not in Gath, proclaim it not in the streets of Ashkelon, lest the daughters of the Philistines be glad, lest the daughters of the uncircumcised rejoice” (v 20). He was deeply concerned for the honor of God; for this is what he dreaded when he feared lest the daughters of the uncircumcised, who do not know God, should triumph over Israel, or more correctly perceive themselves to be triumphing over the God of Israel. Good men are touched in a very sensible part by the reproaches of those that reproach God. David pleaded that the terrible news be kept from the Philistines so that their women could not gloat, as Israelite women once did at Philistine defeats. It grieved him to the heart to think that it would be proclaimed in the cities of the Philistines, and that the news would be an insult to Israel there. This, in contrast to the triumphs when Israel sang, “Saul has slain his thousands.” If Gath heard this news, that former song could be and surely would be retorted. Tell it not in Gath.

5. David was concerned for Israel’s Public Welfare

Three times (vs. 19, 25, 27) David wrote, “The mighty have fallen.” He was deeply concerned for the public welfare. It was the Gazelle of Israel that was slain and the honor of the public that was disgraced. So the strength, army, reputation, and national pride of the people was weakened by this military loss. Public losses are more strongly felt in the heart by men of public spirit. David hoped God would make him instrumental to repair those losses and yet lamented them.

6. David was a literary man with deep feelings

David was a wise and holy man and had a fine imagination as well. The expressions are all excellent, and calculated to stir our hearts. It is not enough to know the history in the Bible, we must also be emotionally involved. “Mountains of Gilboa, may you have neither dew nor rain, may no showers fall on your terraced fields. For there the shield of the mighty was despised, the shield of Saul—no longer rubbed with oil.” David now called down a curse on the mountains of Gilboa, the theatre of this tragedy. This is a poetic expression like that of Job, Let the day perish wherein I was born. Not as if David wished that any part of the land of Israel might be barren, but, to express his sorrow for the thing, he speaks with a seeming indignation at the place. The worst thing he could wish to the mountains of Gilboa was barrenness and unprofitableness to man. The useless are miserable. It was the curse Christ pronounced on the fig-tree, may fruit never grow on you again, and that took effect—the fig-tree withered away and that incident helps us understand this curse on the mountains of Gilboa. When he wished them barren, he wished there might be no rain upon them; and, if the heavens be brass, the earth will soon be iron. A very sad thing happened on this mountain. May it never be fruitful again!

Fruitlessness is the reproach David called down on the mountains of Gilboa, which, having been stained with royal blood, thereby should forfeit celestial dews. Surely, in this elegy Saul had a more honorable interment than that which the men of Jabesh-Gilead gave him.

Saul’s shield would no longer be rubbed with oil. What does this mean? A shield anointed with oil? It was customary to condition and preserve leather shields by rubbing them with oil. Isaiah 21:5 says, “They set the tables, they spread the rugs, they eat, they drink! Get up, you officers, oil the shields!” It may be more than coincidental that the particular wording in David’s poem is associated with royalty. Not only were kings “anointed” for their office, but the word “shield” is sometimes used in the Old Testament as a figure for “sovereign” or “chieftain.” God is our Shield. Beneath the literal meaning of the words is perhaps the implication, ‘‘sovereign Saul, no longer anointed with oil.” Alas! Our anointed king, our anointed shield is no longer with us.

In the lament of the bow David paid due respect to the memory of Saul his king and Jonathan his friend, but what he did was as much his praise as theirs. He was gracious to honor others. Approximately thirteen years after David was catapulted into the public eye at the slaying of Goliath, he was now ready to become king. He will first become Judah’s king and not for another seven years will be become king over all Israel. With these observations we conclude the story of God’s preparation of David for kingship and are ready to learn what God did through a man after God’s own heart.

Whether you are in the preparation stage of your life, or after having been prepared are now in a position to assist others as God prepares them, in either case it is valuable for us to understand God’s process of leadership development. With this lesson we have completed twenty-eight lessons from the life of David. Each of them have examined a part of the process God used to develop David. What things in your life has God used to develop you? What events do you see God using to develop others you know. Encourage yourself. Encourage others. God is developing good people to lead, bless and protect the people He loves.

TRUE FEELINGS SHOWN BY ACTION

luiz@vidalyon.com (Luiz Sifuentes) — Sun, 05 Mar 2023 02:53:45 GMT

II Samuel 1:1-16

1 After the death of Saul, David returned from striking down the Amalekites and stayed in Ziklag two days. 2 On the third day a man arrived from Saul’s camp with his clothes torn and dust on his head. When he came to David, he fell to the ground to pay him honor. 3 “Where have you come from?” David asked him. He answered, “I have escaped from the Israelite camp.” 4 “What happened?” David asked. “Tell me.” “The men fled from the battle,” he replied. “Many of them fell and died. And Saul and his son Jonathan are dead.” 5 Then David said to the young man who brought him the report, “How do you know that Saul and his son Jonathan are dead?” 6 “I happened to be on Mount Gilboa,” the young man said, “and there was Saul, leaning on his spear, with the chariots and their drivers in hot pursuit. 7 When he turned around and saw me, he called out to me, and I said, ‘What can I do?’ 8 “He asked me, ‘Who are you?’ “‘An Amalekite,’ I answered. 9 Then he said to me, ‘Stand here by me and kill me! I’m in the throes of death, but I’m still alive.’ 10 “So I stood beside him and killed him, because I knew that after he had fallen he could not survive. And I took the crown that was on his head and the band on his arm and have brought them here to my lord.” 11 Then David and all the men with him took hold of their clothes and tore them.12 They mourned and wept and fasted till evening for Saul and his son Jonathan, and for the army of the Lord and for the nation of Israel, because they had fallen by the sword. 13 David said to the young man who brought him the report, “Where are you from?” “I am the son of a foreigner, an Amalekite,” he answered. 14 David asked him, “Why weren’t you afraid to lift your hand to destroy the Lord’s anointed?” 15 Then David called one of his men and said, “Go, strike him down!” So he struck him down, and he died. 16 For David had said to him, “Your blood be on your own head. Your own mouth testified against you when you said, ‘I killed the Lord’s anointed.’”

1. The Initial Report 1-4

David settled again in Ziklag, his own city, after he had rescued his family and friends from the hands of the Amalekites and stayed there probably trying to bring order out of the ruins and chaos sure to have been there and also sending presents to his friends as we observed earlier.

There at Ziklag he was soon to receive those that came over to his side, by this time they were no longer men in distress and debt, as his first followers were, but persons of quality in their country, according to I Chronicles 12:1, 8, 20 and 22 they were “ . . . warriors who helped him in battle . . . . armed with bows . . . . able to shoot arrows or sling stones either right-handed or left-handed . . . . brave warriors ready for battle and able to handle shield and spear. Their faces were the faces of lions, and they were swift as gazelles in the mountains . . . . leaders of units of a thousand . . . . Day after day men came to help David until he had a great army like the army of God.” Men like this were to come to him day by day with God apparently stirring up their hearts to do so, until his army was much bigger and better. The secret sources of revolutions are unaccountable and must be understood by God’s sovereign involvement in the affairs of governments and men. It is God who turns all hearts as the rivers of water. But before that process began, on the third day back in Ziklag David received a young Amalekite visitor with a message of the death of Saul.

We do not know why David had not left his own spies in Gath and/or Jezreel to bring him reliable and speedy reports of the military engagement. Perhaps it was a sign that he was not looking forward to Sauls sad day, nor was he impatient to come to the throne, but willing to wait until the news reached him naturally. The person who trusts in God is not in a hurry, he takes good news when it comes and is not impatient or uncomfortable while he is waiting. At any rate, the messenger arrived on the third day pretending to be a mourner for the dead king and a subject to the next one which he apparently felt would be David. He came with his clothes torn, and bowed to David perhaps inwardly congratulating himself that he had the honor to be the first that did homage to David as his sovereign. But it proved he was the first that received from him the sentence of death as his judge.

He told David he came from the camp of Israel, and intimated the bad position Israel was in when he said he had escaped out of it (v 3). He gave David a general account of the battle. David, of course, was very eager to hear how the matter went having been loyal to one king and now about to become the next one. The messenger told him very distinctly that the army of Israel was routed, many slain, and, among the rest, Saul and Jonathan were also dead.He probably named only Saul and Jonathan, because he knew David would be most concerned to know what had happened to them. Saul was the man he most feared and Jonathan the man he most loved. He gave him a more particular account of the death of Saul than of Jonathan. It is possible that David had already heard what had happened, but was eager to receive a first-hand report from the front. David needed to have a sure report. David could not proceed to his next steps without having reliable information.

2. The Inquiry 4-10

So David asked, “How do you know that Saul and his son Jonathan are dead?” The young man unhesitatingly gave a detailed account, for he was not only an eye-witness of his death, but, he said, he was an instrument in it, and therefore David might rely upon his testimony. He said nothing, in his narrative, of the death of Jonathan, knowing how that would not be good news to David, but accounted only for Saul, thinking, as David understood it well enough, that he should be welcome for that, and rewarded as one that brought good news.

The story has details, but was just a fabrication. This Amalekite told an interesting yet untruthful story because he wanted a reward.

Saul may have made the request, but the part of the Amalekite’s story about the Amalekite killing Saul was not true. We have the true story of Saul falling on his sword and killing himself in an earlier chapter. “Saul took his own sword and fell on in” (I Sam 31:4)

According to the Amalekite, Saul said, ‘Stand here by me and kill me! I’m in the throes of death, but I’m still alive.’ This part may be true; Saul may have said that. In any case, it can serve to remind us of another future situation. In Revelation there is a similar record, “During those days people will seek death but will not find it; they will long to die, but death will elude them” (Rev. 9:6). If we assume that this part of the Amalekite’s story is true, then Saul’s conscience possibly had then brought to mind the javelin he had cast at David, his pride, malice, deliberate unfaithfulness, and especially the murder of the priests. No marvel that anguish came over him. His sense of un-pardoned guilt would have made death indeed the king of terrors. Those that have denied, rejected or refused to listen to their convictions will perhaps, in their dying moments, be overpowered by them. Death can be sweet to the believer or horrible to the unbeliever.

“So I stood beside him and killed him,” Possibly at this he observed David look at him with sorrow or anger instead of the pleasure the Amalekite expected to see, so he quickly added the next part of his story to appease David, and tried to excuse himself : “because I knew that after he had fallen he could not survive.” His life was still in him, but he would certainly have fallen into the hands of the Philistines or given himself another thrust. Though the Amalekite might happen to have been present, yet he did not actually assist in the death of Saul. He just told David so in expectation that he would reward him for it, as having done him a good service. Those who rejoice at the fall of an enemy are apt to measure others by themselves, and think that they would do so too. But a man after God’s own heart is not to be judged by or compared to common men. He is more noble than that. It is difficult for the righteous person to understand the thinking of the wicked, perverted and evil and, likewise, hard for the corrupted, defiled, misguided and twisted individual to understand the desires of the righteous who want to only do good.

Whether the Amalekite’s story is true or not, by it he condemned himself. It may have been David’s first knowledge of it and David thought the story was true, or not. In any case, the Amalekite produced proof of the death of Saul in the crown that had been on his head and the bracelet that had been on his arm. Does this mean Saul was so foolishly fond of these ornaments as to wear them in the field of battle, which merely made him a more obvious target for the archers? I see a close and sobering relationship between greed for important positions and their symbols and the pride attached to those positions. They make us the target of the devil’s fiery darts. Positions are given to us as opportunities to serve, not to glory in ourselves in them

Saul’s crown and armband fell into the hands of this Amalekite. Notice this irony. Saul spared the best of the Amalekites spoil, and now the best of his came to one Amalekite. He brought them to David, as the rightful owner now that Saul was dead, thinking that by this he might receive some reward or honor. An interesting tradition of the Jews is that this young Amalekite was the son of Doeg. Doeg, whom they suppose was Saul’s armor-bearer before Doeg slew himself, gave Saul’s crown and bracelet to his son, and told him to carry them to David, to gain favor with him. This is, however, is unlikely because Doeg’s son would have been so well known to Saul that Saul would not need to ask him, as he did this Amalekite, who are you. But this too is a part of the Amalekite’s story which we do not need to believe is all true. In any case, David had been long waiting for the crown, and now it was brought to him by an Amalekite. See how God can serve His own purposes of faithful promise-keeping to His people, even by men whose only aim is their own advancement.

3. Mourning for Saul, Jonathan, the Army and Israel 11-12

How did David receive this news? Far from being glad to hear it, as the Amalekite evidently expected, “David and all the men with him took hold of their clothes and tore them. They mourned and wept and fasted till evening for Saul and his son Jonathan, and for the army of the Lord and for the nation of Israel, because they had fallen by the sword” (vs11-12). David fell into spontaneous weeping, not only for his people Israel and Jonathan his friend, but also for Saul his enemy. This he did, not only as a man of honor, not wanting to be happy about his enemy’s defeat, but as a good, conscientious and sterling man of high moral standards, principles and scruples. This reaction proves that David had, from his heart, forgiven the injuries Saul had done him and bore him no malice. He knew this principle and perhaps is the one who this time, even before his son, Solomon, wrote it thought; “Do not gloat when your enemy falls; when they stumble, do not let your heart rejoice, or the Lord will see and disapprove and turn his wrath away from them. (Pr. 24:17,18) and “Whoever mocks the poor shows contempt for their Maker; whoever gloats over disaster will not go unpunished” (Pr 17:5).

The imprecatory psalms call down evil on another and express David’s desire for God’s justice and the triumph of good over evil and the ruin of his enemies. If we compare those imprecatory psalms with the verses before us now, we can conclude that the imprecatory psalms do not proceed from a spirit of revenge, or hatred, but from a holy zeal for the glory of God and the public good. From what David did here, when he heard of Saul’s death, we understand that his natural temper was very tender, and that he was kindly disposed even to those that hated him. He was very sincere, no question, in his mourning for Saul; it was not pretended. His sorrow was genuine and so strong that it moved those about him; for the weeping, tearing of clothes and fasting included “all the men with him.” It was probably a public fast and had patriotic overtones, for they wept not only for Saul and Jonathan, but also for Israel. We can easily imagine that they prayed for the restoration of Israel after this great loss.

4. David’s Pure Heart Revealed 13-16

The reward David gave to him the Amalekite speaks loudly. Instead of preferring and honoring him, he put him to death, judged him out of his own mouth, as a murderer of his king, and ordered him to be immediately executed. What a surprise this would have been to the messenger, who thought he should have favor shown him for his message. In vain might he have plead that he had Saul’s order for it, that it was a real kindness to Saul, that Saul must inevitably have died; all those pleas are singularly overruled: “Your blood be on your own head. Your own mouth testified against you when you said, ‘I killed the Lord’s anointed.’” (v 16)

David acted justly. The man was an Amalekite. Two times the man told David he was an Amalekite. That nation, and all that belonged to it, were doomed to destruction, so that, in slaying him, David did what his predecessor should have done and was rejected for not doing.

The Amalekite confessed his own crime, so that the evidence was in agreement with all laws sufficient to convict him. Every man is presumed to make the best of himself. If he did as he himself said he had done and killed Saul, he deserved to die for treason. But we know from I Samuel 31 that Saul took his own life. So even though he did not kill Saul, yet by boasting that he had done it, he plainly showed that if there had been occasion to he would have done it, and would have thought nothing of it. By boasting of it to David, he showed what opinion he had of David; that the Amalekite thought David would have been happy to know it was done. Did he not realize he was talking to David who many times had refused to do harm to the Lord’s anointed?

His lying to David, if indeed it was a lie, was highly criminal and proved, as sin, sooner or later always proves, that when we lie we harm ourselves.

David did honorably and conducted himself well. With this judgment, he demonstrated the sincerity of his grief and discouraged all others from thinking that by doing anything like what the Amalekite claimed to have done they would gain any favor from David. By taking this action, David, who was about to become the new king, recommended himself to the people as one that was zealous for public justice without concern for his own personal interests.

And we may also grasp something about the immorality of what we today call assisted suicide or euthanasia. We may determine from this story that to give assistance to any in murdering themselves, directly or indirectly, if done knowingly, brings with it the guilt of blood, and that life ought to be precious to us. Generally speaking, whatever contributes to life is good and whatever detracts from life is against life. Following this principle, good Christian leaders will seek to increase, improve, enrich and prolong life.

HOW THE MIGHTY HAVE FALLEN

luiz@vidalyon.com (Luiz Sifuentes) — Sun, 05 Mar 2023 02:52:31 GMT

I Samuel 30:16-31

31 Now the Philistines fought against Israel; the Israelites fled before them, and many fell dead on Mount Gilboa. 2 The Philistines were in hot pursuit of Saul and his sons, and they killed his sons Jonathan, Abinadab and Malki-Shua. 3 The fighting grew fierce around Saul, and when the archers overtook him, they wounded him critically. 4 Saul said to his armor-bearer, “Draw your sword and run me through, or these uncircumcised fellows will come and run me through and abuse me.” But his armor-bearer was terrified and would not do it; so Saul took his own sword and fell on it. 5 When the armor-bearer saw that Saul was dead, he too fell on his sword and died with him. 6 So Saul and his three sons and his armor-bearer and all his men died together that same day. 7 When the Israelites along the valley and those across the Jordan saw that the Israelite army had fled and that Saul and his sons had died, they abandoned their towns and fled. And the Philistines came and occupied them. 8 The next day, when the Philistines came to strip the dead, they found Saul and his three sons fallen on Mount Gilboa. 9 They cut off his head and stripped off his armor, and they sent messengers throughout the land of the Philistines to proclaim the news in the temple of their idols and among their people. 10 They put his armor in the temple of the Ashtoreths and fastened his body to the wall of Beth Shan. 11 When the people of Jabesh Gilead heard what the Philistines had done to Saul,12 all their valiant men marched through the night to Beth Shan. They took down the bodies of Saul and his sons from the wall of Beth Shan and went to Jabesh, where they burned them. 13 Then they took their bones and buried them under a tamarisk tree at Jabesh, and they fasted seven days.

1. The Way the Battle Progressed 1-3

The day of recompense came, in which Saul must account for the blood of the Amalekites which he had sinfully spared, that of the priests which he had even more sinfully shed and that of David, which he would have shed. Now Saul’s day to fall had come, as David had foreseen, when he should descend into battle and perish, (26:10). Come and see the righteous judgments of God

He saw his soldiers falling all around him, “the Israelites fled before them, and many fell dead.” Whether the Philistines were more numerous, better poised, better led, or what other advantages or combination of all these advantages they had, we are not told. But apparently they were more vigorous as they fought against Israel, so the Israelites either fled or fell. The best of the Saul’s troops were put into disarray and many were slain, some of whom would recently have been pursuing David with Saul. Those who had followed Saul and served him in his sin now were required to suffer with him in his fall.

Saul’s sons died in battle which may have caused the victorious Philistines to press even more forcibly on the king of Israel and those with him. The Bible does not give these details, but it is easy to imagine that his three sons were near him and possibly were all three slain right before his face and he could easily feel that his own turn would come next. In Jeremiah’s day King Zedekiah watched his sons die and then his eyes were put out. Saul’s sons are named and it is sad that such a fine son as Jonathan was was among them: that wise, valiant, good man, who was as much David’s friend as Saul was his enemy, yet fell with the rest. Consider Jonathan’s dilemma. His father was king. His best friend was David. Duty to his father would not permit him to stay at home, nor to retire when armies were engaged; and though he never involved himself in the guilt of his father, God would complete Saul’s troubles in his dying moments, and Jonathan too would get a foretaste of the judgment that was to fall upon his house. If the family must fall, Jonathan, who is one in it, must fall with it.

The problem of selecting the next king was simplified. Jonathan’s death would make David’s way to the crown clearer, more natural and easy. Jonathan himself would have cheerfully resigned all his title and interest to David, yet it is possible that many of the people would have made use of his name for the support of the house of Saul, or at least would have more slowly gathered to David. If Ish-bosheth had so many friends, what would Jonathan have had, who had been a successful soldier, a friend of the people who had never lost their favor?

Those that were so anxious to have a king like other nations might be also eager that the line of succession be maintained, especially if it placed the crown upon such a fine head as Jonathan’s. Contention among the people over a choice between David and Jonathan would have embarrassed both of these friends. And if Jonathan could have prevailed to throw the Kingdom to David, then it could have been said that Jonathan made him king, whereas God was to have all the glory. This was the Lord’s doing. So, though the death of Jonathan would be a great affliction to David and remind him that soldiers, even good and righteous soldiers, die in battle, yet by opening his path to the throne, it would be an advantage to him.

Another lesson is that God showed us that the difference and judgment between good and bad is to be made in the next world, not this one. We cannot judge with accuracy the spiritual or eternal state of any by the manner of their death; for it is appointed to every man to die and after that, the judgment, and God is the Judge; not we.

Saul himself is wounded by the Philistines and then slain by his own hand. The archers hit him. We do not know how sever the injury was. Possibly he could now neither fight nor fly, and therefore must inevitably fall into their hands. When King Ahab was hit by a random arrow in battle, he did his best to survive; but not Saul. Was God intentionally causing Saul to suffer a long slow death as a judgment?Did Saul feel himself dying? We don’ t know, but we do know that he had reached such an extremity that he preferred to die by the hand of his own servant rather than by the hand of the Philistines. Perhaps he thought of Samson who was abused by the Philistines. Miserable man! He finds himself dying, and all his thoughts are to keep his body out of the hands of the Philistines, instead of being eager to put his soul into God’s hands. “The dust returns to the ground it came from, and the spirit returns to God who gave it” (Eccl 12:7). As he lived, so he died, proud and jealous, and a terror to himself and all about him. Those who rightly understand the opportunity of earthy life as the vestibule of the great house, do what they can to prepare well in the entryway so as to make life in the great house all the better. Pity those like Saul and Judas who leap into a hell before them, to escape a hell within them.

2. The Way Saul Responded 4-6

When Saul could not obtain the requested favor from his armor bearer, he became his own executioner, thinking to avoid shame, but he ran into a heinous sin and and became a self-murderer. Jonathan, received his death-wound from the hand of the Philistines and bravely yielded to the fate of war, and died on the bed of honor; but Saul died as a fool dies, a coward, a proud fool, a sneaking coward; he died as a man that had neither fear of God nor hope in God, neither the reason of a man nor the religion of an Israelite, much less the dignity of a king or the resolution of a soldier. Let us all pray, Lord, lead us not into temptation, this temptation. His armor-bearer would not kill him, and he did well to refuse it; for no man’s servant ought to be a slave to his master’s lusts or passions of any kind. The reason given is that he was terrified, apparently not of death, for he himself accepted death, but terrified perhaps to touch the Lord’s anointed.

His armor-bearer who refused to kill him did not refuse to die with him, “he too fell on his sword and died with him.” Saul’s sin of self-murder served to exacerbate the difficulties on this battlefield, for by the example of his wickedness in murdering himself, he pulled in his servant to be guilty of the same wickedness, and did not perish alone in his sin. Some say that Saul’s armor-bearer was Doeg, to whom he gave the dignity and position of armor-bearer for killing the priests, and, if so, justly does his violent dealing with God’s priests return on his own head, reaping what he sowed. David had foretold this about Doeg as he wrote in Psalm 52 when Doeg went to Saul. Verse 5 of that Psalm says, “Surely God will bring you down to everlasting ruin. He will snatch you up and pluck you from your tent; he will uproot you from the land of the living.”

3. How the Israelites Responded 7

The country was put into such confusion by the rout of Saul’s army that the inhabitants of Israelite cities on both sides of the Jordan abandoned their homes and the Philistines, for a time, lived in them until things were settled in Israel. It was a sad state to which Israel had deteriorated during the years of Saul and probably would have stayed that way for a much longer time had not God been preparing David to take the throne. See what a king Saul proved to be for whom they rejected God and Samuel. They had done wickedly as well as he, and as I Sam. 12:25 says, “Yet if you persist in doing evil, both you and your king will perish.” And so it happened. And even years later the prophet Hosea said in Hosea 13:10-11, “Where is your king, that he may save you? Where are your rulers in all your towns, of whom you said, ‘Give me a king and princes’ So in my anger I gave you a king, and in my wrath I took him away.” Israel, he was a plague to you living and dying; you could expect no other.

The scripture makes no mention of the souls of Saul and his sons, about what became of them after they were dead. We are only told about their bodies.

4. What the Philistines Did 8-10

An amazing thought is hidden away in the description of the Philistine recovery of the body of Saul and his sons. “The next day, when the Philistines came to strip the dead, they found Saul and his three sons fallen on Mount Gilboa" (v 8). Saul and his sons were basely abused by the Philistines. Yes, but when? The day after the battle, when they had recovered their fatigue, they came to strip the slain, and, among other fallen soldiers they found the bodies of Saul and his three sons. Saul’s armor-bearer would have done a greater honor to his master if he had waited until night and, under cover of darkness, given to Saul and his three sons a decent burial. For that matter, Saul himself might have saved himself the fatal thrust and have made good his escape, for the pursuers, whom he feared so much that he killed himself before they got to him, did not come to that place throughout the entire night and not until the next morning did they find Saul and sons.

This may mean that Saul need not have killed himself! Might he have been safe if he had simply laid down and waited for an opportunity to escape? Why didn’t he? Verse 3 says the Philistines, “wounded him critically;” it does not say they killed him. He had a great misperception of reality. He possibly could have lived, repented, made things right, served his people nobly and died an old and honored man. The Philistines did not come to where Saul had killed himself until the next day. Saul did this to himself. Is there some of Saul in each of us? I fear so. We misperceive what is happening and self destruct in our discouragement, fear, pessimistic tendency to think the worst, instead of hoping in God for the best. Yes, the witch had brought up Samuel and Samuel had said that Saul and his sons would soon be with him, but there is irony in the way Saul, after self destructing in small ways for many years, misperceiving reality for a long time, now made the final miscalculation, fearing an enemy that was not there and would not be there for hours, he dashed his own hopes. There is enough coming against us. It is sad to be injured, but let us not injure ourselves.

The Philistines found Saul’s body which now that it lay extended on the bloody turf was distinguishable from the rest by its length, just as it was that while erect it was taller than others, now they see a corpse longer than the others. They cut off his head so that he was no longer a head taller (or longer), but brought down to the level others. If they had wanted to avenge Goliath’s head they had better lifted David’s head.

They stripped him of his armor and sent that to be set up as a trophy of their victory, in the house of Ashtaroth their goddess, and I Chron. 10:10 adds "They put his armor in the temple of their gods and hung up his head in the temple of Dagon.” They gave honor for their victory to Dagon, not as they ought to have done to ascribe the justice to the true and real God. They give glory to Ashtaroth, the very idol that Israel had many a time gone chasing and whoring after. They sent messages throughout their country, and ordered public notice to be given in the houses of their gods of the victory they had obtained that public rejoicings might be made and thanks given to their gods. David regretted this greatly and in his poem honoring Saul and Jonathan (see II Sam1:20) wrote, ““Tell it not in Gath, proclaim it not in the streets of Ashkelon.”

They fastened his body and the bodies of his sons to the wall of Beth-shan, (31:12) a city not far from Gilboa and very near to the river Jordan. To that place the dead bodies were dragged and hung up in chains, to be devoured by the birds of prey. Saul slew himself to avoid being abused by the Philistines, yet his royal corpse was abused. Saul failed even his attempt to preserve his corpse from abuse. He thought to save his honor by the sin of self-murder and certainly lost both life and honor. The Philistines, however, enjoyed only a brief time of rejoicing over Israel. Soon David would lead Israel to great victories (as this series and the story it tells continues). See the pride of the Philistines just before David who perfectly subdued them, was raised up. Now that they had slain Saul and his sons they thought the land of Israel was theirs forever, but they soon found themselves deceived. When God has accomplished his work by them he will next accomplish it on them. (See Is. 10:6-7)

5. What the People of Jabesh Gilead Did 11-13

The men of Jabesh-Gilead bravely rescued the corpses. Little more than the river Jordan lies between Beth-shan and Jabesh-Gilead, and the Jordan in that place is small and easy to cross. It is just south of Tiberius where I lived in Israel. Nevertheless it was a bold adventure by the valiant men of that city, who in the night crossed the river, took down the dead bodies, and gave them decent burial.

They probably had two motives. One for Israel’s honor for the land of Israel ought not be defiled by the exposing of any dead bodies, especially of the crown of Israel and, secondly, because Saul had done the people of Jabesh Gilead a great favor 40 or 41 years earlier when the Ammonites attacked them. It is an evidence of a generous spirit and an encouragement to the goodness of men when the remembrance of kindnesses is observed. The men of Jabesh-Gilead would have done Saul better service if they had sent their valiant men to him sooner, to strengthen him against the Philistines. But his day had come to fall, and now this is all the service they can do him, in honor of his memory.

We do not find that any general mourning was made for the death of Saul, as was for the death of Samuel (I Sam. 25:1), only those Gileadites of Jabesh did him honor at his death; they burned the bodies and buried them. They also fasted seven days, probably that is, each day of the seven they fasted till the evening; thus they lamented the death of Saul. David, however, wrote a profound song, a lament, about Saul and Jonathon from which we will learn in a later chapter how to better love our enemies as David did.

I Samuel began with the birth of Samuel and ends with the burial of Saul. We may compare these two men and learn to prefer honor that comes from God over the honors this world pretends to have to give. Both Samuel and David were much better leaders than Saul. Samuel heard God’s voice and was a man of prayer, David was generous and a sincere worshipper while Saul was selfish and jealous. The Bible makes it easy for us to identify the best leadership qualities so we may choose them for ourselves.

RECOVERY, STATESMANSHIP AND DIPLOMACY

luiz@vidalyon.com (Luiz Sifuentes) — Sun, 05 Mar 2023 02:51:21 GMT

I Samuel 30:16-31

16 He led David down, and there they were, scattered over the countryside, eating, drinking and reveling because of the great amount of plunder they had taken from the land of the Philistines and from Judah. 17 David fought them from dusk until the evening of the next day, and none of them got away, except four hundred young men who rode off on camels and fled. 18 David recovered everything the Amalekites had taken, including his two wives. 19 Nothing was missing: young or old, boy or girl, plunder or anything else they had taken. David brought everything back. 20 He took all the flocks and herds, and his men drove them ahead of the other livestock, saying, “This is David’s plunder.” 21 Then David came to the two hundred men who had been too exhausted to follow him and who were left behind at the Besor Valley. They came out to meet David and the men with him. As David and his men approached, he asked them how they were. 22 But all the evil men and troublemakers among David’s followers said, “Because they did not go out with us, we will not share with them the plunder we recovered. However, each man may take his wife and children and go.” 23 David replied, “No, my brothers, you must not do that with what the Lord has given us. He has protected us and delivered into our hands the raiding party that came against us. 24 Who will listen to what you say? The share of the man who stayed with the supplies is to be the same as that of him who went down to the battle. All will share alike.” 25 David made this a statute and ordinance for Israel from that day to this. 26 When David reached Ziklag, he sent some of the plunder to the elders of Judah, who were his friends, saying, “Here is a gift for you from the plunder of the Lord’s enemies.” 27 David sent it to those who were in Bethel, Ramoth Negev and Jattir; 28 to those in Aroer, Siphmoth, Eshtemoa 29 and Rakal; to those in the towns of the Jerahmeelites and the Kenites; 30 to those in Hormah, Bor Ashan, Athak 31 and Hebron; and to those in all the other places where he and his men had roamed.

1. A Great Recovery 16-20

David, was directed to the place where the raiding Amalakites lay, securely (they thought) celebrating their triumphs. He attacked them, and, as he prayed from time to time, saw his desire fulfilled upon his enemies. The Amalekites, finding the booty was rich, and having thought they escaped with it out of the reach of danger, were making themselves very merry with it. All thoughts of war were laid aside, nor were they in any haste to secure their spoils in Amalakite cities and villages. They were, “scattered over the countryside, eating, drinking and reveling because of the great amount of plunder they had taken from the land of the Philistines and from Judah” (16).They spread themselves abroad on the earth in the most careless manner that could be, and there they were found eating, and drinking, and dancing, probably in honor of their idol-gods, to whom they gave the praise of their success. In this condition David surprised them, which made the conquest of them, and the blow he gave to them, the more easy for him and the more dismal for them. Their security was false and their merry-making was short. Finding them off their guard, many of them probably drunk, and unable to make any resistance, he put them all to the sword, and only 400 escaped (17). The spoilers were spoiled; the over-comers were overcome. This serves to illustrate that the triumph of the wicked is short, and wrath comes on them, as later also demonstrated in Bible history through Belshazzar’s experience in Babylon (Daniel 5), when they too were in the midst of their drunken and careless celebrations.

The spoil was totally recovered and carried with David and his men back to Ziklag. Nothing was lost, but in fact a great deal gained. They retrieved all their own (18-19) and David rescued his two wives. This part of the rescue is mentioned particularly, probably because this pleased David more than all the rest of his achievements. God had so arranged it that the Amalekites carefully preserved all that they had taken, wrongly thinking that they could keep it for themselves, though really they preserved it for the rightful owners. In the end, there was nothing lacking to the Israelites. David and his men had concluded all was gone, but God who is able to do immeasurably more that all we can ask or think, is so much better to us than our own fears. This is but a small illustration of a much bigger raiding of spoils that, according to Ephesians 4:8, our Lord Jesus, the Son of both David and Abraham and resembling them both—Abraham in Gen. 14:16 and David here—descended into hell, spoiled and rescued what the devil had taken and triumphantly led them out. This is why it says: “When he ascended on high, he took many captives and gave gifts to his people.”

But this was not all. They also took all that belonged to the Amalekites besides, all the flocks and herds, and his men drove them ahead of the other livestock. Some of them would have belonged to the Amalakites, but most of it was probably what the Amalakites had taken from the Philistines and others, which David now possessed. This drove of animals were put in a parade of triumph, with this proclamation, “This is David’s plunder.” Those who recently had spoken of stoning him now boasted about his exploits because they now received from him more than they had then lost. This great recovery is an accurate picture of the great recoveries God is able to give to those who faithfully follow and willingly obey Him.

2. Great Statesmanship 21-25

Next we observe an account of the distribution of the spoil which was taken from the Amalekites. When the Amalekites had carried away a rich booty from the land of Judah and the Philistines they spent it in sensuality, eating, drinking, and making merry with it. But when David disposed of the spoil he recovered he followed a totally different principle. He knew that justice and generosity must govern us in the use we make of whatever we have in this world. What God gives us, He plans we should do good with it; not to serve our lusts and self interests.

David was just and kind to those who stayed by the stuff. They watched and guarded what belonged to all of them. Now they emerged to meet the conquerors, and to congratulate them on their success, though they could not contribute to it. “They came out to meet David and the men with him.” We should rejoice in a good work done through others, though circumstances have laid us aside and rendered us incapable of lending a hand to it. “As David and his men approached, he asked them how they were.” David received their address very kindly, and was so far from scolding them with their weakness that he showed himself grateful, considerate, benevolent and generous with them. He saluted them and enquired how they did, because he had left them exhausted. He wished them peace, which is the normal Hebrew greeting, bade them to be of good cheer which may have been a hint that they should lose nothing by having stayed behind. The Scripture does not give these details, but it wouldn’t be difficult for us to imagine that the expression on their faces may have indicated to David that they were anxious. What did David do? David displayed some of the finest statesmanship recorded in the Bible right here in this story.

Some of David’s men opposed their receiving a share in the spoil. Some of David’s soldiers, possibly the same ones that spoke of stoning him, spoke now of denying their brothers a share in the recovery. They are called, “evil men and troublemakers among David’s followers" (v 22.) Let not the best of leaders think it strange if they have those following them that are very bad and who cannot be persuaded to become better. This is speculation, but we may suppose that David had instructed his soldiers, and prayed with them, and yet there were many among them that were selfish, mean and wicked. The nobles of Israel had not joined David at Adullum; the problem people had. It would be no surprise to find that some of them would say that the 200 men who stayed by the baggage should only have their wives and children given them, but none of their goods. They deserve to be called evil troublemakers. They were covetous themselves and greedy of gain. If the 200 did not receive any spoils, then the troublemakers would receive more; more would fall to their share. Awhile ago they would gladly have given half their own to recover the other half, yet now that they have all their own they are not content unless they can have their fellow soldiers part too; so soon do men forget their low estate. All seek their own, and too often more than their own.

It was inconsiderate to their fellow soldiers. To give them their wives and children, and not their share of the spoils, was to give them mouths but without meat. What joy could they have with their families if they had nothing to maintain them with; nothing to feed them? Were they doing for others as they would want others to do for them? Those are “evil men and troublemakers” who delight in putting hardships on others and do not care who is starved, so they may be full; others go hungry while they are stuffed.

David would by no means allow this, but ordered that those who stayed with the baggage should come in for an equal share in the spoils with those that went to the battle. He did this in gratitude to God. The spoil we have is “what the Lord has given us” and so we must use it under His direction as good stewards. Let this caution us when we are tempted to misuse something God has entrusted to us “God has been kind to us in preserving us and giving us victory, let us not be unkind to them.” God’s mercy to us should make us merciful to one another. It was true they waited behind, but in justice to them, remember it was not for lack of good-will to the cause or to their brethren, but because they did not have the strength to keep up. It was not their fault, but their disadvantage and disappointment, so they ought not to suffer for it.

Though they stayed with the baggage this time, they had formerly engaged in battle many times and done their part as well as the best of their brethren; their former services must be considered now that there was something to enjoy. Besides that, even now they did good service, for they protected the supplies, to guard that which somebody must take care of, or that might have fallen into the hands of some other enemy. Every post of service is not alike a post of honor, yet those that are in any way serviceable to the common interest, even though in a lessor way, ought to share in the common advantages, as in the natural body every member has its use and therefore has its share of the nourishment.

David overruled the evil troublemakers with reason and mildness; for the force of reason is sufficient, without the force of passion. He called them "my brothers" (v 23). Superiors may lose their authority by haughtiness, but seldom by courtesy and condescension. Furthermore, he settled the matter for time to come, made it a statute of his kingdom and a military policy: “The share of the man who stayed with the supplies is to be the same as that of him who went down to the battle. All will share alike.” Those that endanger their lives and those that guard the carriages will share alike. We are a team.

If we help others to recover what is their right, we must not think that this makes the property ours. God appointed that the spoil of Midian (Numbers 31:27) should be divided between the soldiers and the whole congregation, “Divide the spoils equally between the soldiers who took part in the battle and the rest of the community.” The same general rule was in effect then—that we are members one of another. Psalm 68:12 says, "Kings and armies flee in haste; the women at home divide the plunder.” And in the New Testament, the disciples, at first, had all things common, and we should still follow I Tim 6:18, “Command them to do good, to be rich in good deeds, and to be generous and willing to share."

3. Great Diplomacy 26-31

David was generous and kind to all his friends. When he had given every one his own with interest there was still a considerable amount left over which David, as general, could distribute as he wanted. In the tents of the Amalekites there may have been a lot of jewelry as there had been in the spoil Gideon’s army took from the Midianites. So instead of making his soldiers proud and effeminate he decided to make presents to his friends, the elders of Judah. Several places are named to which he sent presents, all of them in or near the tribe of Judah. The first is Bethel, which means the house of God; that place shall be first served for its name’s sake; or perhaps it was the place where the ark was, which was therefore the house of God. David sent the first and best there, to those that attended there, for the sake of the God who is first and best.

The last place is Hebron possibly because he thought that might make a good headquarters soon and therefore sent all the rest there. In sending these presents observe his generosity. He aimed not to enrich himself, but to serve his country; and therefore God afterwards enriched him, and set him to rule the country he had served. It becomes gracious souls to be generous. There is that scatters, and yet increases. Notice his gratitude. “He sent presents to all the other places where he and his men had roamed” that is, to all that he had received kindness from, that had sheltered him and sent him intelligence or provisions. Let’s learn that honesty, as well as honor, obligates us to repay the favors that have been done for us, or at least to make a real acknowledgment of them as far as is in the power of our hand.

David had fidelity and was loyal. “Here is a gift for you from the plunder of the Lord’s enemies” that they might not think of them as David’s personal enemies so much as they they were God’s enemies, that they might rejoice in the victory for the Lord’s sake, and might join with him in thanksgiving for it.

He sent these presents among his countrymen to engage them to be ready to support him upon his accession to the throne, which he now saw as coming soon. “A man’s gift makes room for him.” He was fit to be a king who now showed the bounty and liberality of a king. Generosity recommends a man more than magnificence.

The Ziphites received no presents, nor the men of Keilah. Even in David’s choice of to whom to give gifts and to whom not to give gifts he showed wisdom in that, though he was such a godly man as not to take revenge against betrayals and unkindnesses, yet he was not such a fool as not to take notice of them.

The theme of justice predominates throughout this narrative. David treated his team members and his friends justly. Few will refuse to follow our leadership if we have a reputation for fairness. If we treat our staff and other Christian leaders with generosity, liberality and justice, we can build a strong and loyal leadership team. In other words, it is not to your advantage to show favoritism. Whether your favorites are your family member or others you happen to like more than you like others, be fair. Give equal opportunities to your people. If they make mistakes correct them gently and fairly. They will recognize the correctness of your leadership.

HOW DAVID HANDLED THE ZIKLAG CRISIS

luiz@vidalyon.com (Luiz Sifuentes) — Sun, 05 Mar 2023 02:50:23 GMT

I Samuel 30:1-15

30 David and his men reached Ziklag on the third day. Now the Amalekites had raided the Negev and Ziklag. They had attacked Ziklag and burned it, 2 and had taken captive the women and everyone else in it, both young and old. They killed none of them, but carried them off as they went on their way. 3 When David and his men reached Ziklag, they found it destroyed by fire and their wives and sons and daughters taken captive. 4 So David and his men wept aloud until they had no strength left to weep. 5 David’s two wives had been captured—Ahinoam of Jezreel and Abigail, the widow of Nabal of Carmel. 6 David was greatly distressed because the men were talking of stoning him; each one was bitter in spirit because of his sons and daughters. But David found strength in the Lord his God. 7 Then David said to Abiathar the priest, the son of Ahimelek, “Bring me the ephod.” Abiathar brought it to him, 8 and David inquired of the Lord, “Shall I pursue this raiding party? Will I overtake them?” “Pursue them,” he answered. “You will certainly overtake them and succeed in the rescue.” 9 David and the six hundred men with him came to the Besor Valley, where some stayed behind. 10 Two hundred of them were too exhausted to cross the valley, but David and the other four hundred continued the pursuit. 11 They found an Egyptian in a field and brought him to David. They gave him water to drink and food to eat— 12 part of a cake of pressed figs and two cakes of raisins. He ate and was revived, for he had not eaten any food or drunk any water for three days and three nights. 13 David asked him, “Who do you belong to? Where do you come from?” He said, “I am an Egyptian, the slave of an Amalekite. My master abandoned me when I became ill three days ago. 14 We raided the Negev of the Kerethites, some territory belonging to Judah and the Negev of Caleb. And we burned Ziklag.” 15 David asked him, “Can you lead me down to this raiding party?” He answered, “Swear to me before God that you will not kill me or hand me over to my master, and I will take you down to them.”

1. David and His Men Return to Ziklag 1-6

While David was gone to Gath in preparation to proceed with the Philistines against Israel, the Amalekites had invaded the Negev (wilderness) and Ziklag. In David’s absence from Ziklag they wrecked havoc. They surprised the unguarded city, plundered and burned it, and carried away all the women and children as captives. They probably intended this to take revenge because of the destruction David had recently done to their villages and countryside. He had made many enemies in his successful battles against the Amalekites and probably should not to have left his city and its residents so defenseless.

The problem with the Amalekites can be laid at Saul's feet. Saul pitied and spared the Amalekites when he had been commanded by God through Samuel to destroy them. I Samuel 15:1-3 says, "Samuel said to Saul, 'I am the one the Lord sent to anoint you king over his people Israel; so listen now to the message from the Lord. This is what the Lord Almighty says: 'I will punish the Amalekites for what they did to Israel when they waylaid them as they came up from Egypt. Now go, attack the Amalekites and totally destroy all that belongs to them. Do not spare them; put to death men and women, children and infants, cattle and sheep, camels and donkeys.

Earlier, in Gen 14:7 the Amalekites are mentioned as part of the people who lived near Sodom. In Exodus 17 Joshua fought against them as Moses prayed on the mountain top. In Numbers the Amalekites were a problem to Israel. In Judges the Amalekites were a problem to Israel. Earlier in Saul's reign, (I Samuel 13) at the beginning, Saul impatiently could not wait for Samuel and burnt sacrifice in disobedience. This was Saul's first disobedience. Later he succeeded against the Amalekites (I Samuel 14:48). But then in I Samuel 15, he failed a test to completely destroy the Amalekites and Samuel rebuked Saul. The Amalekites were a long-term problem and many of the difficulties in David's day were due to Saul's failure. And Ziklag suffered.

In the Ziklag incident, David was corrected for being so eager to go with the Philistines against Israel. God showed him that he had better have stayed at home and looked after his own business. When we go abroad in the way of our duty we may comfortably hope that God will take care of our families in our absence, but if it is not in the way of duty, we put our homes in a dangerous position.

Yet, even in this tragedy we see God's goodness. God spared the lives of the women and children. How wonderfully God moved on the hearts of these Amalekites to carry the women and children away as captives and not to kill them. When David invaded them, he put all to the sword, and no reason can be given why the Amalekites did not retaliate in kind, but that God restrained them. God has all hearts in his hands, and says to the fury of the most cruel men, this far you may come, and no further. We do not know if they spared them to lead them through the streets of their cities as trophies of triumph, or to sell them, or to use them for slaves, but at any rate, God's hand must be recognized. God used the Amalekites for the correction David needed, not for the destruction they might have done.

When I am returning home from a time abroad, I have great expectation of a warm welcome waiting for me at home. David and his men were in complete confusion and consternation when they found their houses in ashes and their wives and children gone into captivity. They marched for three days from the camp of the Philistines to Ziklag, and now they came home weary hoping to find rest in their houses and joy in their families. Oh! What a black and dismal scene was presented to them, which made them all, including David, weep. Though they were men of war they wept until they had no more power to weep. The mention of David's wives, Ahinoam and Abigail being carried captive suggests that this circumstance went nearer his heart than any thing else.

It is no disparagement to the boldest and bravest spirits to lament the calamities of relations and friends. This trouble came upon them when they were absent. It was the ancient policy of Amalek to take Israel at an advantage. This calamity met them at their return, and, they had no advance notice; their own eyes gave it to them first. When we go abroad or out of our offices to perform some task, we cannot foresee what evil tidings may meet us either there or when we come home again. The going out may be very cheerful, and yet the coming in be very sad. Remember Jephthah (Judges 10-12). A wise leader will remember James 4:13-16 which says, "Now listen, you who say, 'Today or tomorrow we will go to this or that city, spend a year there, carry on business and make money.' Why, you do not even know what will happen tomorrow. What is your life? You are a mist that appears for a little while and then vanishes. Instead, you ought to say, 'If it is the Lord's will, we will live and do this or that.' As it is, you boast in your arrogant schemes. All such boasting is evil." And Proverbs 27:1 says, "Do not boast about tomorrow, for you do not know what a day may bring." Let us learn not to assume any desired outcome nor allow those who follow us to set themselves up for a disappointment by allowing them to do it either. We hope for a good result and if there is a good outcome, let the Lord be praised for it.

"David was greatly distressed because the men were talking of stoning him." The talk of the men and the distress of David are both understandable under these circumstances. The men looked on him as the reason of their calamities, by his giving the Amalekites an opportunity to attack Ziklag with no defense against it. Was that fair? Should they have attacked David? That will happen to you too, Christian leader. When we are in trouble, men will fly into a rage against any of us who are in any way the cause, or the perceived cause, of their trouble. They overlook the divine plan and do not know the purpose God has in mind. If they did, it would silence their complaints and make them patient. David's men had hoped to be princes, noble officers, men of importance, reputation and rank and now they faced poverty, as fatherless widowers. Their expectations were dashed. So they lash out against the one whom, under God, they had had the greatest hope and dependence. Was that fair? Fair to David? No, but it happened. And it will happen to you too.

This was a sore trial to the man after God's own heart, and could not but go to his very core. Saul had driven him from his country, the Philistines had driven him from their camp, the Amalekites had plundered his city, his wives were taken prisoners, and now, to complete his woes, his own familiar friends, in whom he trusted, whom he had fed, led and protected, instead of sympathizing with him and offering him any comfort, lifted up their heels against him and threatened to stone him. David was reduced to this extremity just before his accession to the throne. Things are sometimes at their worst in the church, her people and her leaders just before they begin to mend.

David's righteous, prayerful and reverent dependence on God brought him through. David encouraged himself in the Lord his God. His men fretted at their losses. The soul of the men was harsh and sour. Their own discontent and impatience added bitterness and gall to their affliction and misery. But David was a true leader. David bore it better. Though he had more reason than any of them to bemoan, regret or bewail his condition; though they gave liberty to their passions, yet he set his graces on the task before them, and by encouraging himself in God, while they discouraged each other, he kept his spirit calm, cool and focused.

Notice the threatening words his men gave out against him. They spoke of stoning him; but he, neither offering to avenge the affront, nor terrified by their menaces, encouraged himself in the Lord his God, believed and considered regarding his present case, the power and providence of God, His justice and goodness, the method God commonly uses to bring low and then raise up, His care of His people that serve Him and trust in Him, and the particular promises He had made to him of bringing him safely to the throne. With these considerations he supported himself, not doubting that the present trouble would end well.

Those that have taken the Lord for their God may take encouragement from Him in the worst of times. It is a mark of a good Christian leader that when people fail us, whatever happens, they can encourage themselves in God as their Lord and their God, assuring themselves that He can and will bring light out of darkness, peace out of trouble, and good out of evil. Romans 8:28 says, "And we know that in all things God works for the good of those who love him, who have been called according to his purpose." It was David's practice, and took comfort from it, that what time I am afraid I will trust in you. When he was at his wits' end he was not at his faith's end.

2. After Consulting with the Lord David and his men begin the Pursuit. 7-10

Solomon observes that the righteous is delivered out of trouble and the wicked comes in his stead, that the just fall seven times a-day and rise again and again. So it was with David. Many were his troubles, but the Lord delivered him out of them all, and particularly out of this one.

David enquired of the Lord both concerning his duty—Shall I pursue after this troop? and concerning the event—Shall I overtake them? It was a great advantage to David that he had the high priest with him and the breast-plate of judgment, which, as a public person, he might consult in all his affairs. (See Numbers 27:21) David apparently had not left Abiathar and the ephod at Ziklag, for then he and it would have been carried away by the Amalekites. So, if we conclude that David had his priest and ephod with him in the camp of the Philistines, we have to ask why did he not use them in Philistia? If he was ashamed to own his religion among the uncircumcised, shame on him. But we may nevertheless rejoice that now he began to see that this trouble is brought upon him to correct him for that oversight, and so the first thing he does is to call for the ephod. It is well if we learn through our afflictions, are reminded by them that if we have neglected our duties, we should be motivated by those same afflictions to enquire of the Lord. Do you remember what happened the first time David tried to bring the Ark of God to Jerusalem? I Chron. 5:13 says, " It was because you, the Levites, did not bring it up the first time that the Lord our God broke out in anger against us. We did not inquire of him about how to do it in the prescribed way."

David had no room to doubt but that his war against these Amalekites was just, and he had a predisposition and propensity strong enough to set upon them when it was for the recovery of that which was dearest to him in this world. And yet he did not want to go about it without asking counsel from God, thereby confessing his dependence on and submission to him. If we in all our ways, submit to God, we may expect that He will direct our steps, as He did David's here, answering him that even above what he asked for with assurance that he would recover all.

David went himself in person, and took with him all the force he had, in pursuit of the Amalekites. Notice how quickly, easily and effectually David calmed the mutiny among the soldiers by his patience, faith and leadership. People will follow such a man. They did. They do. They will. When they spoke of stoning him, he did not speak of hanging them, nor had ordered that the ringleaders of the faction should immediately have their heads struck off. There are leaders who do such things, but David, our example of a good leader, was not like that. If David and his followers were fighting among themselves, throwing charges and counter-charges, surely the Amalekites would have clearly completely carried off their spoil. But when he, as a deaf man, did not hear their accusations, smothered his resentments, and encouraged himself in the Lord his God, the tumult of the people was stilled by his gentleness and the power of God on their hearts; and, being kindly treated, they are now as ready to follow his foot as they were but a little before to fly in his face. Meekness is the security of any government. All his men were willing to go along with him in pursuit of the Amalekites and he needed them all.

But he was forced to drop a third part of them by the way; 200 out of 600 were so fatigued with their long march, and so sunk under the load of their grief, that they could not pass the brook Besor, but stayed behind there. There is a lesson in this too. This loss of 200 men could have disappointed and discouraged David in his expectations from second causes. God is the First Cause and the men through whom He works are the second cause. This enabled David to go on with cheerfulness, trusting in God, that is to say giving glory to God, by believing against hope, in hope.

This is a great instance of David's tenderness to his men, that he would by no means urge them beyond their strength, though the case itself was so very urgent. May Christian leaders today take notice of this. For the Son of David also considers the frame of his followers, who are not all alike strong and vigorous in their spiritual pursuits and conflicts; but, where and when we are weak, there He is not just kind, but kind and strong. Years later Paul said, "But he said to me, 'My grace is sufficient for you, for my power is made perfect in weakness.' Therefore I will boast all the more gladly about my weaknesses, so that Christ's power may rest on me" (II Cor. 12:9).

3. David and his Men begin to see God's Providential Involvement 11-15

God threw a miracle in their way that gave them information of the enemy's motions, and guided theirs; a poor Egyptian lad, scarcely alive, is made an instrument of a great deal of good to David. God chooses the foolish things of the world, with them to confound the wise. His master had been cruel to him. He had got out of him all the service he could, and when the lad fell sick, probably being over-toiled with his work, he mercilessly left him to perish in the field. He was not in such a hurry that he could not have put him on a cart and brought him home, or, at least, have left him something to eat. That master has the spirit of an Amalekite, not of an Israelite, that can misuse a servant this way. The tender mercies of the wicked are cruel. That Amalekite slave-owner thought he should now have servants enough from among the Israelite-captives, and therefore cared not what became of this Egyptian slave. He would willingly let him die in a ditch for want of necessaries, while he himself was eating and drinking. And quite possibly God used this very mistreatment of the servant to make the servant willing to serve David.

David had compassion on him. Though he had reason to think he was one of those that had helped to destroy Ziklag, yet, finding him in distress, he generously relieved him, not only with bread and water, but with figs and raisins. Though the Israelites were in haste, and did not have great plenty for themselves, yet they helped this servant of their enemy. Proverbs 24:11-12 says, "rescue those being led away to death; hold back those staggering toward slaughter. If you say, 'But we knew nothing about this,' does not he who weighs the heart perceive it? Does not he who guards your life know it? Will he not repay everyone according to what they have done?"

Notice that David and his men fed the man and gave him water before they learned that he could be a help to them. As it turned out he was capable of doing them a great service. The information David received from this poor Egyptian was very valuable. He learned what the Amalakites had done and where they had gone. They gained all this information and help after they had first helped the Egyptian slave.

He promised to show David where the Amalakites were if David would spare his life and protect him. And what assurance did the Egyptian servant request? The Egyptian slave requested that David would swear by God, not by the gods of Egypt or Amalek, but by the one supreme God, the God of Israel. This servant joins Rahab who seemed to respect God even though she was a prostitute in Jericho. This lesson happily concludes with a foreigner expressing faith in the God of Israel. Thats a nice touch on an otherwise sad passage. God knows how to add a cheery note to our tragedies. God was taking care of David and His men and was also mindful of the needs of an Egyptian slave.

PHILISTINE RULERS BECOME TOOLS IN GOD’S HAND

luiz@vidalyon.com (Luiz Sifuentes) — Sun, 05 Mar 2023 02:49:14 GMT

I Samuel 29

29 The Philistines gathered all their forces at Aphek, and Israel camped by the spring in Jezreel. 2 As the Philistine rulers marched with their units of hundreds and thousands, David and his men were marching at the rear with Achish. 3 The commanders of the Philistines asked, “What about these Hebrews?” Achish replied, “Is this not David, who was an officer of Saul king of Israel? He has already been with me for over a year, and from the day he left Saul until now, I have found no fault in him.” 4 But the Philistine commanders were angry with Achish and said, “Send the man back, that he may return to the place you assigned him. He must not go with us into battle, or he will turn against us during the fighting. How better could he regain his master’s favor than by taking the heads of our own men? 5 Isn’t this the David they sang about in their dances: “‘Saul has slain his thousands, and David his tens of thousands’?” 6 So Achish called David and said to him, “As surely as the Lord lives, you have been reliable, and I would be pleased to have you serve with me in the army. From the day you came to me until today, I have found no fault in you, but the rulers don’t approve of you. 7 Now turn back and go in peace; do nothing to displease the Philistine rulers.” 8 “But what have I done?” asked David. “What have you found against your servant from the day I came to you until now? Why can’t I go and fight against the enemies of my lord the king?” 9 Achish answered, “I know that you have been as pleasing in my eyes as an angel of God; nevertheless, the Philistine commanders have said, ‘He must not go up with us into battle.’ 10 Now get up early, along with your master’s servants who have come with you, and leave in the morning as soon as it is light.” 11 So David and his men got up early in the morning to go back to the land of the Philistines, and the Philistines went up to Jezreel.

1. The Trap is About to Close 1-3

Observe the great trap that David was in, which we may suppose he himself knew full well. It is curious that we do not read of his asking advice from God, nor of any project of his own to get out of it. The armies of the Philistines and the Israelites were encamped and ready to engage, “The Philistines gathered all their forces at Aphek, and Israel camped by the spring in Jezreel” (v 1). Achish, who had been kind to David, had asked him to come himself and bring the forces he had into his service. David came accordingly, and, upon a review of the army, was found to be with Achish, in a safe post assigned him as king in the rear. This may have been to protect the king while the other commanders were just rulers (v 2).

If, when the armies engaged, he should fall back, and quit his post, he would fall under the unescapable embarrassment to a soldier, not only of cowardice and treachery, but of base ingratitude to Achish, who had been his host and protector and had placed a great deal of confidence in him. David had received a very honorable position, commission and a city of his own. David was in a trap. There was no way he could have left the battle and maintained any semblance of honor. There is no way David could have persuaded himself to leave the battle—even though the battle was agains his own countrymen!

If he should, as was expected from him, fight for the Philistines against Israel, he would have become guilty of treason and a traitor to his country by being an enemy to the Israel of God. He would make his own people hate him, and unanimously oppose his coming to the crown, as unworthy of the name of an Israelite, much less the honor and trust of a king of Israel, when he had fought against them under the banner of the uncircumcised.

If Saul should be killed (as it proved he was) in this engagement, the fault could be laid at David’s door, as if he had killed him. So that on each side there seemed to be both sin and scandal. This was the strait he was in; and a great strait it was to a good man, there was sin and trouble before him no matter what he did. And to make matters even more complicated, he had brought himself into this situation by his own weakness and lack of faith in leaving the land of Judah, and going among unbelieving heathen.

It is strange and rare that those who associate themselves with wicked people, and grow intimate with them, can ever get away from them without guilt, or grief, or both. We are not told what he himself proposed to do to get out of this trap. Perhaps he planned to act only as keeper of the king and position himself near Achish and not himself do battle against Israel. There are many lessons here. One is that being out of the will of God in Philistia, when he should have remained in Judah, exposed him to difficulties, dilemmas and hardships from which there was no possible human escape.

Another outstanding lesson is that it is very difficult to come so near the brink of sin and not to fall in. God was, oh, so merciful to him! Instead of justly leaving him in this difficulty, to punish him for his foolishness, perhaps because his heart was upright and this was but a common human problem of weakness, not a problem of rebellion, God saved him. “No temptation has overtaken you except what is common to mankind. And God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can endure it” (I Cor. 10:13).

So next we observe that a door opened for his deliverance out of this predicament. God inclined the hearts of the rulers of the Philistines to angrily oppose his joining them in the battle, and to insist that he leave. Their hostility towards David was a great blessing, as we shall see in the next chapter when he arrived back to Ziklag much much earlier than he would have had he gone to battle against Israel with the Philistines. No friend of his was capable of doing him such a kindness. Nor did anyone even know how much David was needed in Ziklag at that very time.

But from a moral and spiritual perspective, we can ask the same question. A Hebrew is out of his place, and, if he has the spirit of a Hebrew, is out of his element, when he is in the camp of the Philistines. He deserves to be made uneasy there. David wrote in Psalm 26:5, “I abhor the assembly of evildoers and refuse to sit with the wicked.” What fellowship is there between light and darkness? What do God’s chosen people have in common with ungodly, wicked sinners? Why would children of God want to curry favor with children of the Devil? We have this same question before us today. There are crowds in which we need to feel uncomfortable.

Achish gave David an honorable commendation. He apparently looked on him as a refugee that fled from wrongful prosecution in his own country, and had put himself under his protection, for whom he therefore was justifiably obligated to care and protect. He also thought he might in prudence use David’s service; “He has already been with me for over a year, and from the day he left Saul until now, I have found no fault in him.” “ . . . more than a year.” That is, a considerable time, many days at his court and a year or two in his country, and he never found any fault in him, nor saw any cause to distrust him. On one hand, Ashich had not found fault with David because David hid them well. On the other hand, David was a loyal person, could have been, would have been, actually was, loyal to Saul, but Saul would not have it. Achish gained a loyal subject. It appears that David had conducted himself with caution, and had prudently concealed the affection he surely must still have had for his own people. A Christian spiritual leader will show himself or herself worthy of trust, so perfectly that even unbelievers see their virtues. The trouble with this instance was, however, that David must have been out of the will of God. Yet even there God helped him. He had won many battles as he fought against Israel’s enemies during his months with King Achish.

2. God Uses the Philistine Commanders to Deliver David 4 & 5

Yet the rulers are insistent in their demand. He must be sent home; and they give good reasons for this requirement: Because he had been an old enemy to the Philistines; witness what was sung in honor of his triumphs over them: “Saul has slain his thousands, and David his tens of thousands.” They were saying, “It will be bad for us to harbor and trust so noted a destroyer of our people; nor can it be thought that he will now act whole-heartily against Saul who had earlier acted so vigorously with him and for him.” “ . . . he will turn against us during the fighting. How better could he regain his master’s favor than by taking the heads of our own men?” Who could be fond of popular praise or applause back home in Israel when, that praise may, another time in another place, be turned against a him? David may have enjoyed the praise once, but did he still?

The rulers did not know but what David might be a most dangerous enemy to them, and do them more harm than all Saul’s army could. “He may turn against us during the fighting,” and surprise us with an attack in the rear, while their army charges us in the front; and we have reason to think he will do so, that, by betraying us, he may endear himself again to his master. Who can trust a man who, besides his affection to his country, will think it his interest to be false to us?”

It is also possible that some of these rulers or Philistine soldiers had witnessed ten or twelve years earlier this David behead and kill their own champion Goliath on the battlefield. Or if they had not seen that, surely they would have heard about it.

3. The Sovereign God Used a Heathen King 6-8

If the reasons Achish had to trust David had been stronger than the reasons that the rulers distrusted him, Achish might have convinced them to allow David’s participation. But the rulers were correct; the rulers were certainly in the right, and Achish was but one of five. Though Achish was the chief, and the only one that had the title of king; he was out-voted in this council of war, and obligated to dismiss David. And we who objectively view this story many years later and far away can see the hand of God leading His sheep. David wrote, “The Lord is s my Shepherd.” and certainly here the Shepherd was there taking care of His sheep. Achish was a heathen unbeliever but God used him to accomplish His noble purpose.

4. David Walks out of the Trap vs. 9-11

The discharge Achish gives him was very honorable, and not final. It was a temporary solution; a release from the present service. He indicated the great pleasure and satisfaction he had in him and in his conversation: “I know that you have been as pleasing in my eyes as an angel of God.” Achish certainly meant this as a complement, but think about it. Angels of God are messengers of God and would an Angel of God have even been there, much less offering to help a heathen army against God’s chosen? Was Balaam an Angel of God? No, these were enemies of God because they made themselves enemies of God’s people. Wise and good men will gain respect, wherever they go, from all that know how to make a right estimate of persons and things. But was part of Achish’ respect for David based on what David said or implied he would do against Israel? Wasn’t part of Achish’ respect for David based on the fact that David had repeatedly said he had attacked Israeli towns, when he had, in fact, been attacking towns that were filled with enemies of Israel? It appears that Achish’ respect for David was ill founded. Achish did not know David.

Nevertheless, though the two professed different religions, what Achish says of David, by the prophet Zechariah (12:8), God Himself, says of the house of David. “On that day the Lord will shield those who live in Jerusalem, so that the feeblest among them will be like David, and the house of David will be like God, like the angel of the Lord going before them.” Achish was merely giving a human evaluation, but Zechariah was expressing a divine promise.

Achish gave him a testimonial of David’s good behavior, full and with obligating terms: “I know that you have been as pleasing in my eyes as an angel of God,” your whole conduct has been good and I find no evil in you. Saul would not have given him such a commendation, though David had done far more service for him than for Achish. Jealousy blinds. Saul could not see the good in David because he was jealous of David. It is a poor leader who will be jealous of the success of underlings rather than encourage, build, strengthen and train them to do even better.

Achish laid all the blame of David’s dismissal on the rulers who would by no means allow him to continue in the camp. “ . . . nevertheless, the Philistine commanders have said, ‘He must not go up with us into battle,’” as though to say, “The king loves you entirely, and would put his life in your hands; but the lords do not favor you; we must not fail to accommodate them, nor can we oppose them; “nevertheless, the Philistine commanders have said.”

“Now get up early, along with your master’s servants who have come with you, and leave in the morning as soon as it is light.” Achish had better part with his favorite than create disunity among his generals or effect a mutiny in his army. Achish intimated a reason why they were uneasy. It was not so much for David’s own sake as for the sake of his soldiers that attended him, whom he called David’s master’s servants namely, Saul’s servants. They could trust him, but not them. He ordered him to be gone early, as soon as it was light: “Now get up early, along with your master’s servants who have come with you, and leave in the morning as soon as it is light.” How very different the appearance of things were from the higher more profound reality—this was a miraculous deliverance and escape God was giving to his son, David.

David’s response to these explanations, appears to be conciliatory, but surly they hide the profound relief David must have felt in his heart to be able to leave a battlefield against Israel and still maintain his honor. “What?” says David, “must I leave my lord the king, whom I am bound by office to protect, just now when he is going to expose himself on the battlefield? Why may not I go and fight against the enemies of my lord the king?” David seemed eager to serve Ashich when he was at this juncture inwardly really anxious to leave him, but not willing that Achish should know that he was. How very different from his true thoughts were the impressions given by David’s outward expression. Just as when he slobbered in his beard on the door in Ashich’ palace, when by that behavior he escaped from Ashich who himself may have been acting. Words do not always indicate what is in the mind of the speaker. And no one knows how strong the temptation is to compliment and curry favor with the powerful using words and how very different those words may be from the actual thought in the heart of the speaker.

God’s providence ordered it wisely and graciously for David. For, besides that the snare was broken and he was delivered out of his dilemma, it proved a happy rushing of him to the rescue of his own city, which greatly needed him just then, though he did not know it. The disgrace which the lords of the Philistines put upon him prove, in two great ways, an unusually wonderful advantage to him. His honor is preserved and his city will be rescued.

David did not yet know the great blessing it was to him that this door closed. We don’t like closed doors, but God blesses us with them because He knows things we do not know. God knew David was needed at Ziklag; David did not yet know that.

David wrote in Psalm 37:23 “The Lord makes firm the steps of the one who delights in him,” and surely this is a great example of that wonderful truth. We do not know now what God will do with or for us, but we will know later, and then see it was all for good. If we knew now what God knows, we would do now what God does. Think for yourself of the many times God closed the door for you—not against you—and what a blessing it was which you realized only after the fact.

LESSONS FROM GOOD LEADERSHIP GONE BAD

luiz@vidalyon.com (Luiz Sifuentes) — Sun, 05 Mar 2023 02:48:01 GMT

I Samuel 28:5-25

5 When Saul saw the Philistine army, he was afraid; terror filled his heart. 6 He inquired of the Lord, but the Lord did not answer him by dreams or Urim or prophets. 7 Saul then said to his attendants, “Find me a woman who is a medium, so I may go and inquire of her.” “There is one in Endor,” they said. 8 So Saul disguised himself, putting on other clothes, and at night he and two men went to the woman. “Consult a spirit for me,” he said, “and bring up for me the one I name.” 9 But the woman said to him, “Surely you know what Saul has done. He has cut off the mediums and spiritists from the land. Why have you set a trap for my life to bring about my death?” 10 Saul swore to her by the Lord, “As surely as the Lord lives, you will not be punished for this.” 11 Then the woman asked, “Whom shall I bring up for you?” “Bring up Samuel,” he said. 12 When the woman saw Samuel, she cried out at the top of her voice and said to Saul, “Why have you deceived me? You are Saul!” 13 The king said to her, “Don’t be afraid. What do you see?” The woman said, “I see a ghostly figure coming up out of the earth.” 14 “What does he look like?” he asked. “An old man wearing a robe is coming up,” she said. Then Saul knew it was Samuel, and he bowed down and prostrated himself with his face to the ground. 15 Samuel said to Saul, “Why have you disturbed me by bringing me up?” “I am in great distress,” Saul said. “The Philistines are fighting against me, and God has departed from me. He no longer answers me, either by prophets or by dreams. So I have called on you to tell me what to do.” 16 Samuel said, “Why do you consult me, now that the Lord has departed from you and become your enemy? 17 The Lord has done what he predicted through me. The Lord has torn the kingdom out of your hands and given it to one of your neighbors—to David. 18 Because you did not obey the Lord or carry out his fierce wrath against the Amalekites, the Lord has done this to you today. 19 The Lord will deliver both Israel and you into the hands of the Philistines, and tomorrow you and your sons will be with me. The Lord will also give the army of Israel into the hands of the Philistines.” 20 Immediately Saul fell full length on the ground, filled with fear because of Samuel’s words. His strength was gone, for he had eaten nothing all that day and all that night. 21 When the woman came to Saul and saw that he was greatly shaken, she said, “Look, your servant has obeyed you. I took my life in my hands and did what you told me to do. 22 Now please listen to your servant and let me give you some food so you may eat and have the strength to go on your way.” 23 He refused and said, “I will not eat.” But his men joined the woman in urging him, and he listened to them. He got up from the ground and sat on the couch. 24 The woman had a fattened calf at the house, which she butchered at once. She took some flour, kneaded it and baked bread without yeast. 25 Then she set it before Saul and his men, and they ate. That same night they got up and left.

1. Saul Began with Many Advantages and Could have been a Good Leader I Samuel 8:2-10:7

This series of lessons uses David’s life to teach Christian spiritual leadership principles. I almost skipped over this section about Saul because he is Saul, not David, but decided to include it because Saul could have been a spiritual good leader. Through his failures there are poignant lessons about failed godly leadership, which are in stark contrast to the story of David. A long string of impressive advantages, blessings, and positive signs accompanied Saul’s original selection as king and his presentation to Israel. Saul was God’s choice at the beginning. First Samuel 8:2–10:7 records a detailed and impressive narrative explaining God’s sovereign involvement:

God told Samuel to give Israel a king. (1 Samuel 8:21–22)
God providentially brought Saul to Samuel. (1 Samuel 9:1–18)
Samuel understood it was God’s will to anoint Saul. (1 Samuel 9:19–20)
Saul apparently had genuine self-effacement and humility. (1 Samuel 9:21)
Samuel honored Saul publicly in word and deed. (1 Samuel 9:22–24)
Samuel gave Saul a night-long conference. (1 Samuel 9:25–26)
Samuel gave a promise to Saul for direction from God. (1 Samuel 9:27–10:8)
God changed Saul’s heart. (1 Samuel 10:9–16)
Samuel boasted about Saul as he presented Israel’s new king: “Do you see the man the Lord has chosen? There is no one like him among all the people.” (1 Samuel 10:24)
The people enthusiastically accepted and approved of Saul. (1 Samuel 10:24)
Samuel explained the rights and duties of kingship to Saul. (1 Samuel 10:25)
God touched the hearts of valiant men to follow Saul. (1 Samuel 10:26)
Saul humbly refused to retaliate against scoundrels who despised and spoke unkindly about him. (1 Samuel 10:27)

Saul was God’s choice. He began well. He had every opportunity to succeed as Israel’s king. Prior to his selection, Saul had no ambition to be king, but after he became king, his ego took over. Saul’s life alone is a great lesson and warning for Christian leaders. In the early part of Saul’s story he was the right choice. He could have succeeded. If we fail to realize his potential for success, we will not be in a position to learn from Saul’s mistakes. We need to know that we too could make these mistakes.

2. A Leader Without God Turned to the Dark Side for Help 5-11

Saul demonstrated the difficulty of trying to lead God’s people without God’s help. Oh, the loss and terror Saul was in on this occasion! “Saul saw the Philistine army, he was afraid;” By his own view of them, and the intelligence his spies brought him, he perceived they were more numerous, better armed, and in better heart, than his army was, which made him afraid, “so that terror filled his heart.”

Had he kept close to God, he needed not have been afraid at the sight of an army of Philistines; but now that he had provoked God to forsake him, his courage failed, his armies dwindled and looked weak, and, which was worse, his spirits failed him, his heart sunk within him, a guilty conscience made him tremble at the shaking of a leaf.

Now he remembered the guilty blood of the Amalekites which he had spared, and the innocent blood of the priests which he had spilt. His sins were before his eyes, which put him into confusion, embarrassed all his counsels, robbed him of all his courage, and produced in him a certain dread of judgment.

Troubles are terrors to the children of disobedience. In this distress, “He inquired of the Lord” (6). Need drives those to God who in the day of their prosperity ignored His Word and altars. Isaiah 26:16 refers to those who come to the Lord apparently only when they are in distress: “Lord, they came to you in their distress; when you disciplined them, they could barely whisper a prayer.” Did ever any seek the Lord and not find him? Yes, Saul did; “But the Lord did not answer him.” God took no notice either of his petitions or of his enquiries; gave him no directions about what to do, nor any encouragement to hope that He would be with him.

Ezekiel 14:3 says, “Son of man, these men have set up idols in their hearts and put wicked stumbling blocks before their faces. Should I let them inquire of me at all?” Should God respond to such a one as Saul? Should Saul expect an answer of peace. With his own agenda as his idol Saul inquired in such a way that it was as if he had not enquired at all.

He enquired of the Lord when it was too late, when the days of his probation were over and he was finally rejected. Isaiah said, “Seek the Lord while he may be found,” (Isaiah 55:6) for there is a time when he will not be found.

Saul had forfeited the benefit of all the methods of enquiry. Could he that hated and persecuted Samuel and David, who were both prophets, expect to be answered by prophets? Could he that had slain the high priest, expect to be answered by Urim? Or could he that had sinned away the Spirit of grace, expect to be answered by dreams? No. Be not deceived, God is not mocked.

Samuel was dead, which made the Philistines the more bold and Saul the more afraid; for, had Samuel been alive, Saul probably would have thought that his presence, advice and prayers would have helped him in his distress.

Saul himself had made witchcraft illegal. He had put the laws in effect against those that had familiar spirits, who must not be allowed to live, Exod. 22:18. Many seem zealous against sin, when they themselves are in any way hurt by it (they will oppose cursings if some curse at them, or against drunkards if in their drink they abuse them), who otherwise have no concern for the glory of God, nor any dislike of sin as sin. Many think of themselves as enemies of sin in others, while they indulge it in themselves. Saul will drive the devil out of his kingdom, and yet harbor him in his heart, by envy and malice.

3. A Wrong Way to Try to Get Direction from God 12-14

In the real spirit world man chooses which side to seek. Saul sought for a witch, when God did not answer him, but if he had humbled himself by repentance and persevered in seeking God, who knows but that at length he might have been able to touch the heart of a merciful God? But, since he can find no comfort either from heaven or earth, he resolved to knock at the gates of hell, to see if any there will befriend him and give him advice: “Find me a woman who is a medium, so I may go and inquire of her'" (v 7). They recommended one to him at Endor (a city not far off) who had escaped the enforcement of Saul’s edict. He appealed to her; as if any creature could do him a kindness when God had left him and frowned upon him.

This was a contradiction to himself. He knew the evil of the sin of witchcraft, else he would not have cut off those that had familiar spirits; yet now he had as a source of help in a difficult situation, something which he had before condemned as an abomination. It is possible for men to judge severely against those sins by which they are not tempted, but afterwards to be by overcome themselves by those same sins. Had one told Saul, when he was destroying the witches, that he himself would, before long, consult with one, he would have said, as Hazael did, What? Is your servant a dog? Who knows what mischiefs those will run into that forsake God and are forsaken by God?

He went by night, and in disguise, only with two servants, and probably on foot. Those that are led captive by Satan are forced to try to hide themselves. Never did Saul look so mean as when he went sneaking to a sorry witch to know his fortune. Evil works are works of darkness, and they hate the light. Saul went to the witch, not in his royal robes, but in the garb of a common soldier, not only lest the witch herself, would refuse to serve him, but lest his own people should know it and despise him for it. Such is the power of natural conscience that even those who do evil blush and are ashamed to do it, but still do it.

He told her his errand and promised her exemption from punishment. All he desired of her is to bring up one from the dead, with whom he had a mind to converse. It was necromancy or divination by the dead, by which he hoped to serve his purpose. This was expressly forbidden by the law, “Let no one be found among you who sacrifices their son or daughter in the fire, who practices divination or sorcery, interprets omens, engages in witchcraft, or casts spells, or who is a medium or spiritist or who consults the dead. Anyone who does these things is detestable to the Lord;” (Deut. 18:11), “. . . should not a people inquire of their God” (Isaiah 8:19). Yet Saul said, “and bring up for me the one I name” (v 8). She spoke of her fear of the law, and her suspicion that this stranger came to draw her into a snare: “Surely you know what Saul has done.” God planned that Saul should be told to his face of his edict against witches, at this very time when he was consulting one, to make his own sin even more clear to him. But did it help convict him or lead him to repentance? No. She insisted upon the peril of the law, perhaps just to raise her price!

She was aware of the danger from the edict of Saul, but does not appear to be afraid of God and His law or the terrors of his wrath. She considered what Saul had done, not what God had said, against such practices, and feared a snare laid for her life more than a snare laid for her soul. It is common for sinners to be more afraid of punishment from men than of God’s righteous judgment. There are many messages and warnings hidden in these stories if we will but take the time to identify them.

Saul promised with an oath not to betray her, though it was his duty as a king to punish her and he knew it, yet he swears not to do it; as though he could by his own oath bind himself from doing something which, by the divine command, he was bound to do. But he promised more than he could perform. He could promise that he would not punish, but could not promise that God would not punish when he said, “you will not be punished for this.”

Saul desired to have some talk with Samuel; and the witch, with her enchantments, gratified his desire, and brought them together. She applied to her witchcrafts, and asked very confidently, “Whom shall I bring up for you?” Hopes of freedom from punishments emboldens sinners in their evil ways and hardens their hearts.

Samuel had anointed Saul to the kingdom and had formerly been his faithful friend and counsellor, and therefore from him he wished advice. While Samuel was living at Ramah, not far from Gibeah of Saul, and presided there in the school of the prophets, we never read of Saul’s going to him to consult him in any of the difficulties he was in (it would have been well for him if he had); then he slighted him, and perhaps hated him, considering him to be in David’s camp and against himself. But now that Samuel is dead, “O for Samuel again! By all means, bring me up Samuel.” Many that despise and persecute God’s saints , counselors and ministers when they are living would be glad to have them again when they are gone. Remember the rich man Jesus told about? Send Lazarus to me, and send Lazarus to my father’s house, (Luke 16:24-27).

Here is a seeming blank in the story. Saul said, Bring me up Samuel, and the very next words are, "When the woman saw Samuel", vs 12, whereas one would have expected to be told how she performed the operation, what spells and charms she used, or that some little intimation would be given of what she said or did; but the profound silence of the Scripture concerning it refuses to allow our coveting to learn “Satan’s so called deep secrets” (Rev. 2:24). This is something it is better not to be curious about. Some people’s descriptions of sin, have taught men to commit it; but the Scripture says to flee from it and be “wise about what is good, and innocent about what is evil” (Romans 16:19). When we talk about our sins of the past, we must be careful not to make them sound attractive.

The witch, upon sight of the apparition, was aware that her client was Saul. Likely her familiar spirit told her. “Why have you deceived me? You are Saul!” She had more reason to be afraid of him, who was a good prophet, than of Saul, who was a wicked king. But the wrath of earthly princes is feared by most more than the wrath of the King of kings.

“Then Saul knew it was Samuel, and he bowed down and prostrated himself with his face to the ground” (v 14). He would stoop to that, who would not stoop to the Word of God.

4. Saul is Rebuked in his Conversation with Samuel whom he Has Called up 15-19

God allowed Samuel to be consulted and Samuel told the truth to Saul. We have here the conference between Saul and Samuel. Some believe this was Satan or a demon, but, had that been true the Bible would have said so. To the contrary, the Bible says it was Samuel. We have a disadvantage under which we labour, in wrestling with the rulers of the darkness of this world, that they know us, while we are too often ignorant of their wiles and devices.

Samuel, asked why he is sent for: “Why have you disturbed me by bringing me up?” Saul then made his complaint to Samuel: “I am in great distress . . . The Philistines are fighting against me, and God has departed from me. He no longer answers me, either by prophets or by dreams. So I have called on you to tell me what to do.” Was Saul implying that he thought, yet I should do well enough with the Philistines if I just had the tokens of God’s presence with me; but, alas! “God has departed from me.” He did not complain of God leaving him until he fell into trouble, until the Philistines made war against him, and then he began to lament God’s departure. He that in his prosperity did not enquire of God, now in his adversity, thought it hard that God did not answer him, or take any notice of his enquiries, either by dreams or prophets, neither gave answers immediately Himself nor sent them by any of His messengers. He did not see the righteousness of God in this; but, like a man enraged, he complained against God as though God were unfair, not he: “So I have called on you,” as if Samuel, a servant of God, would favor those whom God frowned upon, or as if a dead prophet could do him more good than a living God.

It is cold comfort which Samuel’s response gave to Saul, and is obviously intended to drive him to despair, if not self-murder. We are not told why, when Saul desired to be told what he should do that Samuel would not have told him to repent and make his peace with God, and recall David from his banishment, and would then have told him that he might hope in this way to find mercy with God; but, instead of that, Samuel represented Saul’s case as helpless and hopeless, serving him as Satan did to Judas, to whom he was first a tempter and then a tormentor, persuading him first to sell his master and then to hang himself. Perhaps at this point Saul’s case really was helpless. Samuel criticized Saul with his present distress, and told him, not only that God had departed from him, but that he (Samuel) too had become his enemy, and therefore he must expect no comfortable answer from Him: “Why do you consult me, now that the Lord has departed from you and become your enemy? How can I be your friend when God is your enemy, or your counsellor when He has left you?”

He found fault with and scolded him with the anointing of David to the kingdom. He could not have touched upon a string that sounded more unpleasant in the ear of Saul than this. Nothing is said to reconcile him to David, but all tends rather to exasperate him against David and widen the breach.

He scolded him for his disobedience to the command of God in not destroying the Amalekites. Satan had helped him to overlook and excuse that sin back when Samuel was dealing with him to bring him to repentance, but now he aggravated it, to make him despair of God’s mercy. See what those get that listen to and receive Satan’s temptations. He himself will be their accuser, and insult them. Samuel foretold Saul’s approaching ruin and that his army would be routed by the Philistines. This is twice mentioned: “The Lord will deliver both Israel and you into the hands of the Philistines.” This he might foresee, by considering the superior strength and number of the Philistines, the weakness of the armies of Israel, Saul’s terror, and especially God’s departure from them. “The Lord will also give the army of Israel into the hands of the Philistines.”

He said that he and his sons would be slain in the battle: “tomorrow,” that is, in a little time and, supposing that it was now after midnight, it may be taken for the very next day after that which had now begun, “you and your sons will be with me,” that is, in the state of the dead, separate from the body. Samuel could not have foretold the event unless God had revealed it to him; and, God might by him foretell it; as we read later in I Kings 22:20-23 of an evil spirit that foresaw Ahab’s fall at Ramoth-Gilead and was instrumental in it. Ahab became more obstinate at the message he heard and this one frightened Saul, and both messages merely said they would be destroyed; so miserable are those that are under the power of Satan.

5. Saul is persuaded to Eat and Departs to Go to His Death 20-22

Saul was weak from fasting but was persuaded by the witch and his men to eat. He left. Now we know how Saul received this terrible message from Samuel. He desired to be told what he should do, but was only told what he had not done and what should be done to him. Those who are evil that expect anything good or comforting from God will be disappointed.

He sunk under the load. He was indeed unfit to bear it, having eaten nothing all the day before, nor that night. He came fasting from the camp, and continued fasting; not for lack of food, but because he had no appetite. The fear he was in of the power of the Philistines took away his appetite, or perhaps the struggle he had with his own conscience, after he had entertained the thought of consulting the witch, made him to detest even his necessary food, though ever so dainty. This made him an easy prey to this fresh terror that now came upon him like an armed man. He fell all along on the earth, as if the archers of the Philistines had already hit him, and there was no strength in him to bear up against this sad and bad news. He had had enough of consulting witches, and found them miserable comforters. When God in His Word speaks terror to sinners He opens to them, at the same time, a door of hope if they repent: but those that apply to the gates of hell for help must expect darkness without any glimpse of light.

He was with difficulty eventually persuaded to take as much relief as was necessary to carry him back to his post in the camp. The witch, was very urgent with him to take some refreshment, quite possibly that he might quickly leave her house, fearing that if he should be ill, especially if he died there, she would be punished for it as a traitor, though she had escaped punishment as a witch. This, it is probable, rather than any sentiment of kindness, made her eager to help him . . . that is help him leave. But what a deplorable condition had he brought himself to when he needed so wretched a comforter! She pleaded that she had obeyed his voice to the endangering of her life, and why therefore should not he listen to her voice for the relieving of his life? She had a fat calf at hand which she prepared for his entertainment.

Saul showed himself very disagreeable: “He refused, and said, I will not eat,” but the woman at length, with the help of his servants, persuaded him, against his inclination and resolution, to take some refreshment. By friendly advice, they compelled him.

Was this courage, fatalism or just being stubborn? He went to the battle knowing he would be killed. Was he courageous that though he was assured he should lose both his life and honor, yet he would not desert his army, but resolutely returned to the camp, and stood ready for an engagement? Could this be bravery? He could be brave and display bravado, but not be wise and tender. Because even more amazing than what appears to be bravery, is the hardness of his heart, that he did not again appeal to God by repentance and prayer, in hopes yet to obtain at least some favor, but he ran headlong upon his own ruin and that of his sons’ and army.

He did not care for their safety. What a selfish leader! I care not if, when I am dead, the world should be set on fire. He was like selfish Hezekiah who thought Isaiah’s prophesy of doom to Jerusalem and her residents was good because it would happen after he was dead. Earlier Saul did not beg as David did “Don’t withdraw your Holy Spirit from me.” and now, Saul did not beg, as David did, “Let your hand be against me, but not against your people.”

Saul was not a good leader. He had no care for those over whom God had placed him as a protector. How unlike his successor. How unlike the good and model Shepherd who gave His life for His sheep and said there was no greater love than to give oneself for a friend.

How can I draw from this horrible story a conclusion applicable for loving pastors, evangelists, missionaries, Christian teachers and church leaders who have dedicated their lives to service to God? Saul’s attitude, value system and behavior are so terrible that I can scarcely believe any of you would be tempted to follow his example. Could it be that the reason this part of the story is even in the Bible is to teach Christian leaders how bad a person can become once the Spirit of God is lifted off of that person? It makes me shudder to think this can happen—and to run as fast as I can to the Lord rather than from Him.

DAVID AMONG THE PHILISTINES

luiz@vidalyon.com (Luiz Sifuentes) — Sun, 05 Mar 2023 02:46:29 GMT

I Samuel 27:1 – 28:4

27 But David thought to himself, “One of these days I will be destroyed by the hand of Saul. The best thing I can do is to escape to the land of the Philistines. Then Saul will give up searching for me anywhere in Israel, and I will slip out of his hand.” 2 So David and the six hundred men with him left and went over to Achish son of Maok king of Gath. 3 David and his men settled in Gath with Achish. Each man had his family with him, and David had his two wives: Ahinoam of Jezreel and Abigail of Carmel, the widow of Nabal. 4 When Saul was told that David had fled to Gath, he no longer searched for him. 5 Then David said to Achish, “If I have found favor in your eyes, let a place be assigned to me in one of the country towns, that I may live there. Why should your servant live in the royal city with you?” 6 So on that day Achish gave him Ziklag, and it has belonged to the kings of Judah ever since. 7 David lived in Philistine territory a year and four months. 8 Now David and his men went up and raided the Geshurites, the Girzites and the Amalekites. (From ancient times these peoples had lived in the land extending to Shur and Egypt.) 9 Whenever David attacked an area, he did not leave a man or woman alive, but took sheep and cattle, donkeys and camels, and clothes. Then he returned to Achish. 10 When Achish asked, “Where did you go raiding today?” David would say, “Against the Negev of Judah” or “Against the Negev of Jerahmeel” or “Against the Negev of the Kenites.” 11 He did not leave a man or woman alive to be brought to Gath, for he thought, “They might inform on us and say, ‘This is what David did.’” And such was his practice as long as he lived in Philistine territory. 12 Achish trusted David and said to himself, “He has become so obnoxious to his people, the Israelites, that he will be my servant for life.” 28:1 In those days the Philistines gathered their forces to fight against Israel. Achish said to David, “You must understand that you and your men will accompany me in the army.” 2 David said, “Then you will see for yourself what your servant can do.”’ Achish replied, “Very well, I will make you my bodyguard for life.” 3 Now Samuel was dead, and all Israel had mourned for him and buried him in his own town of Ramah. Saul had expelled the mediums and spiritists from the land. 4 The Philistines assembled and came and set up camp at Shunem, while Saul gathered all Israel and set up camp at Gilboa.

1. David Moved to Gath 1-4

David demonstrated great fear and weak faith. “I will be destroyed by the hand of Saul.” Where did that idea come from? Is that what God had said? Saul was against him and came looking for him twice. The Ziphites had twice betrayed him to Saul. No new recruits had come to him for a while (he still had just 600 men). And he could not see that he was making any progress. So, understandably, he concluded that he would be eventually destroyed by Saul. David where is your faith? What of all the wonderful things you wrote in your Psalms? Where is your trust in God? If he were anointed by Samuel to be king, didn’t that imply that this period would pass? Even though he had no reason to trust Saul’s promises, he had all the reason in the world to trust the God’s promises. His experience in his own history of the particular care God repeatedly showed him ought to have encouraged him. He that has delivered does and will. But unbelief is a sin that plagues even good men. With danger on the outside and fear on the inside, we often need to cry out to God: “Increase our faith.”

Now that Saul had, for this time, returned to his place, so David determined to take this opportunity to retreat and hide in Philistine territory. He consulted his own heart; not the ephod, the priest or the prophet which were apparently all available. Long trials tire the faith and patience of even very good men.

Saul did not do himself a favor when he mistreated David with the result that David stopped or, perhaps, rather could no longer continue serving Saul. Soon Saul would need David, but David was off restoring his wives, family and possessions back from the Amalekites who had plundered Ziklag. Through his own foolishness Saul lost his best general and a brave regiment. Saul was an enemy to himself and his kingdom in driving David to this extremity. He weakened Israel’s position when he expelled so great a general as David was from his service, forcing him into the service of his enemies.

Neither was David a friend to himself in fleeing into Philistia. Through Gad God had appointed him to set up his standard in the land of Judah (I Sam 22:5). God had preserved him and occasionally even used him to bless Israel. Why did he desert his post? How could he expect the protection of the God of Israel if he went out of the borders of the land of Israel? More importantly, if outside the borders of God’s will for him? Could he expect to be safe among the Philistines, out of whose hands he had so recently escaped? . . . barely getting away by pretending to be insane? Would he receive kindness from them now with whom he knew he must make war when he became Israel’s king? How could he give the enemy such an opportunity? Why did he flee to a place where people worshipped other gods? How did he get to a place where he must fight for a people he would necessarily soon fight against? Oh, what messes we get ourselves into! Oh, Lord lead us not into temptation!

Why would Achish give such a good reception to David at Gath when earlier his court had opposed David being there? Possibly out of generosity, in part being proud to entertain so brave a man, partly out of policy, hoping to engage him in his service, and maybe that his example would invite many more Israelites to desert and come over to him. He very possibly promised David protection, which David felt he could count on more than Saul’s promises. What a bundle of contradictions: to think that the word of a Philistine should go further than the word of an Israelite, and that the city of Gath should be a place of refuge for a good man when the cities of Israel refused him a safe place.

David brought his men with him possibly that they might guard him, themselves be safer where he was and to make himself the more useful to Achish, who may have hoped to have service out of him and them. He also brought his family with him, his wives and his household, so did all his men. This seems to suggest that at a deep level, David had truly given up hope for a future for himself in Israel. This move was not lightly made. Twice he avoided Saul’s spear, twice he had showed kindness to Saul even though Saul was pursuing him. Now twice he fled to Philistia. He would soon face even greater challenges when the commanders of the Philistine army rejected David’s participation and when David and his band returned to Ziklag to find the city plundered. This was a truly low period in David’s life. But it was temporary; God brought him out. You and I pass through them too and God also brings us out.

Saul stopped chasing David: “When Saul was told that David had fled to Gath, he no longer searched for him.” This suggests that even with the professions of repentance he had recently made, if he had had David within his reach, he would have aimed another blow. But, because Saul dares not come where David is, he resolves to let him alone. Many seem to leave their sins, but really their sins leave them; they would persist in them if they could. Saul stoped searching for him not by his own choice or good will, rather contenting himself with David’s banishment, since he could not have David’s blood. And perhaps he again hoped that David would be destroyed by the Philistines as he had done earlier (I Sam 18:25).

2. David’s Arrangement with Achish 5-6

David’s request for permission to move out of the royal city was prudent and very modest. David knew what it was to be envied in the court of Saul, and had much more reason to fear in the court of Achish, and therefore preferred a smaller more quiet place where he might be private, more able to follow his own pursuits, and less in other people’s way. In a town of his own he might also be freer to worship, sing and write. We will soon see that David attacked enemies of Israel, yet told Achish that he had attacked Israelite villages. He could not have done this if he lived in Gath. Gath was, after all, a center of pagan activity and religion. In Samuel’s day, when the Philistines captured the ark of God, Gath is one of the cities to which the Philistines took it. Those that would stand secure must not be ambitious to stand high; humble souls do not aim to dwell in royal cities. David did well to make the request for a village away from Gath.

God gives and God takes away. Liklag on Judah’s southern border was given to Judah by Joshua according to Joshua 15:31. It was later given out of Judah along with some other cities to the tribe of Simeon (Joshua 19:5). Ziklag was not Achish’ to give away. Through our carelessness, or lack of faith to assert ourselves in prayer or to lay claim to what God has given to us, we lose gifts, opportunities and blessings, but God is a Restorer—even if He has to use someone like Achish. Judah and Simeon had been given Ziklag, but they did not claim or conquer it. They lived beneath their privileges. They did not claim their possession. Either the city was never subdued, or the Philistines had, in some struggle with Israel, taken it. Perhaps Achish knew this history and determined to restore it to Israel by giving it to David. We don’t know. But we do know that the Bible says, “So on that day Achish gave him Ziklag, and it has belonged to the kings of Judah ever since.” I prefer to believe that God, the righteous Judge, restored the city He originally, even from Joshua’s day, intended Israel to have to David. It was well located close to Israeli territory and all during the developments leading up to David becoming king of Judah and moving to Hebron, Ziklag served as a place with easy access for David’s many Israeli visitors.

Yet it could be said that the grant which Achish made to him, upon that request, was very generous and kind. David gained a convenient settlement, not only at a distance from Gath, but bordering on Israel, where he might maintain communications with his own countrymen, and where they might easily travel to him at the time of the fast-approaching revolution. Though we do not find that he augmented his forces at all while Saul lived, yet, immediately after Saul’s death, that was the place where David met his Israeli friends. There is nothing lost by humility and modesty, and a willingness to retire from places that appear to be prestigious like Gath was a good thing. Ziklag was fine. Real advantages follow those that flee from imaginary honors.

3. David Lives a Lie 7-12

What did David do while he was in the land of the Philistines? He attacked and destroyed people God had long since decreed should be destroyed. So even from Ziklag, David’s activities served a God-ordained noble purpose. This was not cruelty; it was finishing a task that Saul left undone. Those people whom he destroyed were such as heaven had long since doomed to destruction, and David had been ordained by God to dominion; so that the thing needed to be done, and he was the one to do it. It was not for him that had been anointed to fight the Lord’s battles to lazily sit still. He wanted to be safe from Saul only that he might serve Israel. He avenged an old quarrel that God had with these nations, and at the same time earned provisions for himself and his army, for by their swords they must live. The Amalekites were all to have been cut off. The Geshurites and Gezrites were possibly branches of Amalek. Saul was rejected for sparing them and David compensated for Saul’s disobedience and deficiency before he succeeds him. He attacked them, and “did not leave a man or woman alive.” The service paid for itself, for they carried off abundance of spoil, which served as supplies for David’s forces.

On the other hand, we face an ethical question: Was it right to tell Achish that he attacked Israeli towns when, in fact he had attacked enemy towns? David was not willing that Achish should know the truth, and partly for that reason therefore killed everyone so that no one would take the news to Gath. Probably this was not as much because he was ashamed of what he had done, but because he was afraid. If the Philistines knew it, they would be more aware of the danger to which this would expose them or their allies by allowing him to live among them.

God enabled David to succeed in battle even during this time. Achish thought better and better of David with every report of a victory. It was true he had invaded those countries that lay south of Judah, but he made Achish believe he had invaded those that lay south in Judah. Achish understood “He has become so obnoxious to his people, the Israelites, that he will be my servant for life.” Achish thought so highly of David, trusted and believed him so readily that it proved very easy for David to continue his series of lies. Was this right? The respect Achish had for David, his good opinion of him, and the confidence he put in him, encouraged David’s to deceive him like this. Later it seems that David penitently reflected on this when he wrote in Psalm 32:2 “Blessed is the one whose sin the Lord does not count against them and in whose spirit is no deceit,” and Psalm 119:29 “Keep me from deceitful ways;” If lying was a part of David’s God-blessed strategy of war, then lying could be permitted. If It was motivated simply by self-interest, then it would not have been good. God knows.

4. David Gets in a Trap 28:1-4

The Philistines then makes plans against Israel. They resolved ‘to fight against Israel.” If the Israelites had not forsaken God, there would have been no Philistines remaining to bother them; if Saul had not forsaken God, they would by this time have no danger from the Philistines. Evidently there was some division or opposing opinions among the Philistine commanders. Apparently some of them wanted to use David against Israel. They wanted to make this attempt when they had David among them. They knew their enemy and they knew David was in Gath. Yet other commanders of Philistine forces were to insist that David not fight with them against Saul and Israel.

If Philistia went to war against Israel, what would David do? Would he fight against his own countrymen? If he did, would they ever accept him as their king? How now can he not fight against Israel if he lives in Philistia? How will God get David out of this dilemma?

Achish expected David to fight with him against Israel and David encouraged Achish to think that way. What is wrong with David? How will he escape this situation? What a trap he has gotten himself into! Achish seems to say, “If I protect you, I may demand service from you,” and he will think himself happy if he may have such a man as David on his side, who prospered everywhere he went for the Lord was with him. But would the Lord still be with him if he fought against Israel? David gave him a somewhat ambiguous answer: “Then you will see for yourself what your servant can do.” Was David saying, “I will consider in what post I may be best able to serve you, if you will but give me leave to choose it.” Was David keeping himself free from a promise to serve Achish and yet maintain his expectation of it; for Achish took it in no other sense than as an intention to assist him, and thereby promised him a promotion.

The armies gathered onto the battlefield. “The Philistines assembled and came and set up camp at Shunem” (v 4). Shunem was in the tribe of Issachar, a long way north from Philistia. The land of Israel, apparently, was not well guarded, if the Philistines could march their army into the very heart of the country before encountering an army to resist them. Saul, while he had devoted so much time, thought resources and effort to pursue David, had left his people naked and exposed. On some of the mountains of Gilboa, near Shunem, Saul gathered his forces, and prepared to engage the Philistines. He had no courage to do this since, among other considerations, also the Spirit of the Lord had departed from him.

David could say by his God he could run through a troop and leap over a wall, but Saul could not say that. And neither did Samson realize that the Spirit of the Lord had departed from him. It is possible that God’s ministers get so busy in the work of the Lord that they do not realize that they are just still going through the motions that they went through at an earlier stage or phase of their lives when the Spirit of the Lord was still with them. Man and woman of God, ask yourself if the strong anointing of God’s Spirit that was on you is still on you.

THE DIFFICULTY OF PERSONAL IMPROVEMENT

luiz@vidalyon.com (Luiz Sifuentes) — Sun, 05 Mar 2023 02:36:33 GMT

I Samuel 16:1-25

26 The Ziphites went to Saul at Gibeah and said, “Is not David hiding on the hill of Hakilah, which faces Jeshimon?” 2 So Saul went down to the Desert of Ziph, with his three thousand select Israelite troops, to search there for David. 3 Saul made his camp beside the road on the hill of Hakilah facing Jeshimon, but David stayed in the wilderness. When he saw that Saul had followed him there, 4 he sent out scouts and learned that Saul had definitely arrived. 5 Then David set out and went to the place where Saul had camped. He saw where Saul and Abner son of Ner, the commander of the army, had lain down. Saul was lying inside the camp, with the army encamped around him." 6 David then asked Ahimelek the Hittite and Abishai son of Zeruiah, Joab’s brother, “Who will go down into the camp with me to Saul?” “I’ll go with you,” said Abishai. 7 So David and Abishai went to the army by night, and there was Saul, lying asleep inside the camp with his spear stuck in the ground near his head. Abner and the soldiers were lying around him." 8 Abishai said to David, “Today God has delivered your enemy into your hands. Now let me pin him to the ground with one thrust of the spear; I won’t strike him twice.” 9 But David said to Abishai, “Don’t destroy him! Who can lay a hand on the Lord’s anointed and be guiltless? 10 As surely as the Lord lives,” he said, “the Lord himself will strike him, or his time will come and he will die, or he will go into battle and perish. 11 But the Lord forbid that I should lay a hand on the Lord’s anointed. Now get the spear and water jug that are near his head, and let’s go.” 12 So David took the spear and water jug near Saul’s head, and they left. No one saw or knew about it, nor did anyone wake up. They were all sleeping, because the Lord had put them into a deep sleep. 13 Then David crossed over to the other side and stood on top of the hill some distance away; there was a wide space between them. 14 He called out to the army and to Abner son of Ner, “Aren’t you going to answer me, Abner?” Abner replied, “Who are you who calls to the king?” 15 David said, “You’re a man, aren’t you? And who is like you in Israel? Why didn’t you guard your lord the king? Someone came to destroy your lord the king.16 What you have done is not good. As surely as the Lord lives, you and your men must die, because you did not guard your master, the Lord’s anointed. Look around you. Where are the king’s spear and water jug that were near his head?” 17 Saul recognized David’s voice and said, “Is that your voice, David my son?” David replied, “Yes it is, my lord the king.” 18 And he added, “Why is my lord pursuing his servant? What have I done, and what wrong am I guilty of? 19 Now let my lord the king listen to his servant’s words. If the Lord has incited you against me, then may he accept an offering. If, however, people have done it, may they be cursed before the Lord! They have driven me today from my share in the Lord’s inheritance and have said, ‘Go, serve other gods.’ 20 Now do not let my blood fall to the ground far from the presence of the Lord. The king of Israel has come out to look for a flea—as one hunts a partridge in the mountains.” 21 Then Saul said, “I have sinned. Come back, David my son. Because you considered my life precious today, I will not try to harm you again. Surely I have acted like a fool and have been terribly wrong.” 22 “Here is the king’s spear,” David answered. “Let one of your young men come over and get it. 23 The Lord rewards everyone for their righteousness and faithfulness. The Lord delivered you into my hands today, but I would not lay a hand on the Lord’s anointed. 24 As surely as I valued your life today, so may the Lord value my life and deliver me from all trouble.” 25 Then Saul said to David, “May you be blessed, David my son; you will do great things and surely triumph.” So David went on his way, and Saul returned home.

1. The Stage is set for a repeat of recent history 1-5

Saul received information regarding David’s movements and went again on the offensive. The Ziphites came to him and told him where David was, in the same place where he was when they earlier betrayed him, (23:19). Perhaps Saul had told them he would be glad of their assistance. If not, they were very eager to serve Saul and knew what would please him. Were they hateful themselves towards David? At any rate, they stirred up Saul who needed no such spur against David. For all we know, Saul would have continued in the same attitude toward David and would not have given David this fresh trouble, if the Ziphites had not put him up to it. This teaches us that we have to pray to God that, since we have so much inclination toward corruption in our own hearts, the sparks of temptation may be kept far from us, but if we are not careful and those sparks come together, we will be set on fire of hell. Saul eagerly received the information, and went down with an army of 3000 men to where David hid himself. How soon do our evil hearts lose their good intentions and return with the dog to their vomit!

David learned of Saul’s movements and acted defensively. He did not march out to meet and fight him; he only wanted his own safety, not Saul’s ruin; therefore Scripture says, “but David stayed in the wilderness,” curbing the bravery of his own spirit, showing more true valor than he could have done by fighting and winning. He had spies who informed him so David “learned that Saul had definitely arrived,” (v 4) yet he wanted to see for himself. He observed with his own eyes how Saul was encamped, (v 5) He came towards the place where Saul and his men had pitched their tents, so near as to be able, undiscovered, to take a view of their camp, probably in the dusk of the evening.

2. David Declined one Opportunity, but Seized Another 6-12

David initiated a bold adventure into Saul’s camp in the night, accompanied only by his cousin Abishai, the son of Zeruiah. He proposed it to him and to another of his confidants, (v 6) but the other either declined it as too dangerous or at least was content that Abishai, who was eager to do it, should run the risk of it rather than himself. Whether David was prompted to do this by his own courage, or by an extraordinary impression upon his spirits, or by God’s Spirit, is not stated; but God allowed and blessed it and, like Gideon, he ventured through the guards, with a special assurance of the divine protection.

David found "Saul was lying inside the camp, with the army encamped around him" (v 5). "there was Saul, lying asleep inside the camp with his spear stuck in the ground near his head. Abner and the soldiers were lying around him”(v 7). and "They were all sleeping, because the Lord had put them into a deep sleep”(v 12). Eyes closed, hands bound so to speak, so fast asleep that David and Abishai walked and talked among them, and yet none of them stirred. Sleep, when God gives it to his beloved, is their rest and refreshment; but he can, when he pleases, make it to his enemies their imprisonment. “The valiant lie plundered, they sleep their last sleep; not one of the warriors can lift his hands” (Ps. 76:5-6). How helpless do Saul and all his forces lie, all, in effect, disarmed and chained! and yet nothing is done to them; they are only rocked asleep. How easily can God weaken the strongest, befool the wisest, and baffle the most watchful! Let all his friends therefore trust him and all his enemies fear him.

Abishai did not propose that David kill Saul, probably because he knew David would not, but he did venture to suggest that he himself would. “Today God has delivered your enemy into your hands” (v 8). Recently David had a similar advantage of this kind, but it was accidental, when Saul happened to be in a cave with him at the same time. But this time there was something extraordinary; the deep sleep that had fallen on Saul and all his guards was clearly from the Lord, so that it was a special providence which gave him this opportunity; he ought not therefore to let it slip. That was Abishai’s own understanding, but that was not “trusting in the Lord with your his heart” like David was inclined to do.

David not only would not do it himself, he also would not let Abishai for two reasons: It would be a sinful anticipation of God’s providence. God had sufficiently shown him, in Nabal’s case, that, if he left it to Him to avenge. He would do it in due time. Encouraged therefore by his experience in that instance, he resolved to wait until God will see fit to avenge him on Saul, and he will by no means avenge himself. “the Lord himself will strike him, or his time will come and he will die, or he will go into battle and perish.” (This actually happened.) David valued his innocence more than his safety.

Secondly, “the Lord forbid that I should lay a hand on the Lord’s anointed.” It would be a sinful anticipation of God’s providence. God had sufficiently shown him, in Nabal’s case, that, if he left it to him to avenge him, he would do it in due time. David resolved to wait until God will avenge him on Saul, and he will by no means avenge himself. I will contentedly wait on God, rather than force my way to the promised crown by any indirect methods.” The temptation indeed was very strong; but, if he should yield, he would sin against God, and therefore he will resist the temptation with the utmost resolution: “The Lord forbid that I should stretch forth my hand against the Lord’s anointed; no, I will never do it, nor allow it to be done.” David preferred his conscience to his interest and trusted God with the issue.

David did, however use this as another kind of opportunity—to prove his innocence to Saul. He and Abishai carried away the spear and cruse of water which Saul had by his bed-side. I see some symbolism here: Saul’s spear was for defense, and his cup of water was for refreshment, and both were stolen from him while he slept. Spiritually we too lose our strength and our comfort when we are careless and resting when we should stay awake and pray. There are times when we need to watch and pray; and not sleep.

3. David Taunted Saul and Abner 13–20

David arrived at a safe distance and remained close enough to be heard, but far enough to be safe, then he began to reason with them about what had just passed.

Even though David knew full well that God had made them sleep, yet he criticized Abner as being unworthy to be captain of the lifeguards, since he could sleep when the king was exposed to danger. As soon as David was out of danger, a very little thing awakened them, even David’s voice at a great distance roused them. Abner got up, asked who called, and disturbed the king. “It is I,” said David, and then he scolded him for sleeping when he should have been guarding. David told him he had lost his honor: “You’re a man, aren’t you? And who is like you in Israel? Why didn’t you guard your lord the king?” You are a man of valor? You are a man of courage? You are a general? Look here at the spear and water jug of the king. Anyone who took these could just as easily taken Saul’s head. Who are the king’s best friends? You that neglected him and left him exposed or I that protected him when he was vulnerable. You pursue me as worthy to die, and stir Saul up against me; but who is worthy to die now?

David reasoned seriously with Saul. “Is that your voice, David my son” (v 17)? Saul had given his wife to another and yet calls him son, thirsted after his blood and yet is glad to hear his voice. David has an opportunity of reaching Saul’s conscience, “Why is my lord pursuing his servant? How gladly would I serve you as formerly if my service would be accepted! but, instead of being owned as a servant, I am pursued as a rebel, and my lord is my enemy, and he whom I would follow with respect compels me to flee from him.” He was driven from his God and from his religion; and this was a much greater grievance. David is using good reasoning power. “If the Lord has incited you against me, then may he accept an offering.” Forgive me if I have done anything wrong—implying he had done nothing wrong. If, however, people have turned you against me, may they be cursed before the Lord!

“They have driven me today from my share in the Lord’s inheritance and have said, ‘Go, serve other gods.’” They have made Canaan too hot for me, at least the inhabited parts of it, have forced me into the deserts and mountains, and will, before long force me to entirely quit my homeland” And that which troubled him was not so much that he was driven out from his own inheritance, but that he was forced to live among non-believing Gentiles—to live among worshippers of strange gods and was thereby shoved into temptation to join with them in their idolatrous worship. Years earlier when Ruth from Moab wanted to follow Naomi to the Holy land, she meant she wanted to live among Naomi’s people and worship Naomi’s God. David was being denied this joy.

He insisted on his own innocence: “What have I done, and what wrong am I guilty of?” (19) The last time the two met, Saul had said, “you are more righteous than I.” It was very unreasonable and wicked for Saul to pursue him as a criminal, when he could not charge him with any crime. How do we handle criticism like this? When do we defend ourselves and when do we remain quiet and let God defend us?

He attempted to convince Saul that Saul’s pursuit of him is not only wrong, but mean, and much below him: “The king of Israel has come out to look for a flea—as one hunts a partridge in the mountains.” (v 20) . . . a poor game for the king of Israel to pursue. He compares himself to a partridge, a very innocent harmless bird, which, when attempts are made upon its life, flies if it can, but makes no resistance. And would Saul bring the power of his army into the field only to hunt one poor partridge? Was this honorable? James 5:6 warns believers today who have money to be careful not to injure the poor, “You have condemned and murdered the innocent one, who was not opposing you.” We could, anyone of us, be like Saul if we are not careful.

David wanted to settle this matter before the Lord. He proposed: “If the Lord has incited you against me, then may he accept an offering.” We do not know why, but this seemed to be enough for Saul to realize his error. This was as much as to say “let us join in making our peace with God, reconciling ourselves to him, which may be done, by sacrifice.” Let us make God our friend and then each other too. Proverbs 16:7 says, “When the Lord takes pleasure in anyone’s way, he causes their enemies to make peace with them.”

4. Saul Again Saw David’s virtue, but They Never-the-less Part Ways 21–25

Saul confessed his faults and promised to not do it again. This second similar confrontation drew from Saul a better commitment to David than the former one at the cave. He acknowledged David’s kindness to him. “Because you considered my life precious today,”

He also admitted that he had acted foolishly. “Surely I have acted like a fool and have been terribly wrong.” Those that sin play the fool and err exceedingly, especially those that hate and persecute God’s people.

He even hinted at an invitation to return to the court. “I have sinned. Come back, David my son.”

He also promised that he would not persecute David any more. “I will not try to harm you again.”

These are strong statements and he probably meant them at the time, but it is difficult to change. Only by close cooperation between God, Who wants to change us, and a child of God, who sincerely wants to change or to be changed, can a person change or improve.

David says in verse 21, “The Lord rewards everyone for their righteousness and faithfulness.” This could be an appeal to God for justice for Saul or for a reward for himself. Both are true. Abraham prayed, “Shall not the Judge of all the earth do right.” And in Psalm 28:4 David later wrote, “Repay them for the deeds and for their evil work; repay them for what their hands have done and bring back on them what they deserve.”

Saul expressed a surprisingly kind thought, “May you be blessed, David my son; you will do great things and surely triumph.” The princely qualities which appeared in David—his generosity in sparing Saul, his military authority in reprimanding Abner for sleeping, his care of the public good, and the obvious indications of God’s presence with him—convinced Saul that he would certainly be advanced to the throne at last, according to the prophecies concerning him.

At the end of this engagement a pain-relieving measure was made and, though the root cause of the disease was not cured, nevertheless they parted friends. Saul returned to Gibeah without accomplishing his design, and ashamed of the expedition he had made; but David could not believe or trust his word so far as to return with him. Those that have once been repeatedly false or consistently hostile are not easily trusted another time. Therefore David went on his way. And, after this parting, it does not appear that Saul and David ever saw one another again.

David progressed to greater and greater virtues and Saul degenerated to baser and greater foolishness and unrighteousness. Revelation 22:11 says, “Let the one who does wrong continue to do wrong; let the vile person continue to be vile, let he who does right continue to do right; and let the holy person continue to be holy.” Since change and improvement are so difficult, let all parents give due attention to the early training of their children in godly thought and behavior. Later in life change or improvement is exceedingly difficult.

David did not seize his opportunity to “get even”—take revenge—with or on Saul. He spared Saul generously. In doing so he showed great courage, self-control and generosity to a person who had badly mistreated him. Sometimes leaders show greatness by what they do and other times they show their good character by what they do not do. You will have opportunities to show personal excellence by not retaliating, complaining or verbally attacking someone. Let Christian leaders today learn from David a practical lesson about not doing harmful things—that too is good leadership.

PRACTICAL LESSONS FROM DOMESTIC DEVELOPMENTS

luiz@vidalyon.com (Luiz Sifuentes) — Sun, 05 Mar 2023 02:35:20 GMT

I Samuel 25:23-44

23 When Abigail saw David, she quickly got off her donkey and bowed down before David with her face to the ground. 24 She fell at his feet and said: “Pardon your servant, my lord, and let me speak to you; hear what your servant has to say.25 Please pay no attention, my lord, to that wicked man Nabal. He is just like his name—his name means Fool, and folly goes with him. And as for me, your servant, I did not see the men my lord sent. 26 And now, my lord, as surely as the Lord your God lives and as you live, since the Lord has kept you from bloodshed and from avenging yourself with your own hands, may your enemies and all who are intent on harming my lord be like Nabal. 27 And let this gift, which your servant has brought to my lord, be given to the men who follow you. 28 “Please forgive your servant’s presumption. The Lord your God will certainly make a lasting dynasty for my lord, because you fight the Lord’s battles, and no wrongdoing will be found in you as long as you live. 29 Even though someone is pursuing you to take your life, the life of my lord will be bound securely in the bundle of the living by the Lord your God, but the lives of your enemies he will hurl away as from the pocket of a sling. 30 When the Lord has fulfilled for my lord every good thing he promised concerning him and has appointed him ruler over Israel,31 my lord will not have on his conscience the staggering burden of needless bloodshed or of having avenged himself. And when the Lord your God has brought my lord success, remember your servant.” 32 David said to Abigail, “Praise be to the Lord, the God of Israel, who has sent you today to meet me. 33 May you be blessed for your good judgment and for keeping me from bloodshed this day and from avenging myself with my own hands. 34 Otherwise, as surely as the Lord, the God of Israel, lives, who has kept me from harming you, if you had not come quickly to meet me, not one male belonging to Nabal would have been left alive by daybreak.” 35 Then David accepted from her hand what she had brought him and said, “Go home in peace. I have heard your words and granted your request.” 36 When Abigail went to Nabal, he was in the house holding a banquet like that of a king. He was in high spirits and very drunk. So she told him nothing at all until daybreak. 37 Then in the morning, when Nabal was sober, his wife told him all these things, and his heart failed him and he became like a stone. 38 About ten days later, the Lord struck Nabal and he died. 39 When David heard that Nabal was dead, he said, “Praise be to the Lord, who has upheld my cause against Nabal for treating me with contempt. He has kept his servant from doing wrong and has brought Nabal’s wrong doing down on his own head.” Then David sent word to Abigail, asking her to become his wife. 40 His servants went to Carmel and said to Abigail, “David has sent us to you to take you to become his wife.” 41 She bowed down with her face to the ground and said, “I am your servant and am ready to serve you and wash the feet of my lord’s servants.” 42 Abigail quickly got on a donkey and, attended by her five female servants, went with David’s messengers and became his wife. 43 David had also married Ahinoam of Jezreel, and they both were his wives. 44 But Saul had given his daughter Michal, David’s wife, to Paltiel son of Laish, who was from Gallim.

1. Abigail’s Gracious and Wise Appeal to David 22-31

Few noticed when Samuel was born as an answer to Hannah’s earnest prayer, but many observed his death. How our story ends is much more important that how we begin. Let’s aim to finish well.

Abigail’s soft answer turned away David’s anger. By a most gracious demeanor, and charming speech, she atoned for the abusive language Nabal had given. She met a resentful David marching to get revenge and contemplating the destruction of Nabal, but with all possible expressions of compliance, deference and respect she humbly begged his favor, and asked him to forgive the offense. She was submissive; bowed with face to the ground. Yielding pacifies great offenses. She put herself into the place and posture of a penitent and of a petitioner, and was not ashamed to do it when it was for the good of her house, in the sight of her own servants and of David’s soldiers. She humbly begged of David that he will give her the hearing: “let me speak to you; hear what your servant has to say,” but this was probably unnecessary because what she said was sufficient to command it. No topic of argument is left untouched; everything is well placed and well expressed, sincerely spoken, and improved to the best advantage, with such a force of natural rhetoric as cannot easily be paralleled.

She spoke to him all along with the deference and respect due to so great and good a man, called him My lord, over and over, to erase her husband’s crime in saying, “Who is David?” She did not criticize him for being hasty to come on the attack, though he deserved to be reproved for it; nor does she tell him how ill it became his character; but attempted to soften him into a better mood perhaps hoping that then his own conscience would finish her task.

She took the blame of the ill-treatment of his messengers upon herself: As though to say “Upon me, my lord, upon me, let this iniquity be.” If you will be angry, be angry with me, rather than with my poor husband, and look upon it as my trespass, not his,” Hateful persons do not care how much others suffer for their faults, yet generous spirits are willing to suffer for the faults of others. Abigail here revealed the sincerity and strength of her affection and duty to her husband and concern for her family; whatever Nabal was, he was her husband.

She excused her husband’s fault by blaming it on his natural weakness and lack of understanding: “Please pay no attention, my lord, to that wicked man Nabal,” as though to say 'pay no regard to his rudeness and ill manners, for it is like him; it is not the first time that he has behaved so poorly; everyone has to be patient with him, for it is for want of wit: Nabal is his name his name means folly and folly goes with him. It was due to his folly, not his malice. He is simple, but not spiteful. Forgive him, for he does not know what he is doing.' What she said was too true, and she said it to excuse his fault and prevent his ruin, otherwise she would not have done well to speak so clearly about his foolishness. She tried to give him honor and not criticize him; to make the best of it and not speak ill of him.

She pled her own ignorance of the matter: “I did not see the men my lord sent” hinting that they should have had a better answer had she been there. Her husband was foolish, and unfit to manage his affairs himself, yet she hints that he had enough sense to sometimes take her advice.

She takes it for granted that she has gained her point already, perhaps observing by David’s expression, that he began to change his mind: “since the Lord has kept you from bloodshed and from avenging yourself with your own hands.” She did not depend upon her own reasonings, but God’s grace, to calm David down, and did not doubt that God’s grace would work powerfully in him. And then said, “may your enemies and all who are intent on harming my lord be like Nabal.” In other words, "may the Lord avenge you not only to Nabel, but to all those who oppose you.” That is to say that if you will not avenge yourself, no doubt God will avenge you on him, as he will on all your other enemies. It is beneath the faith and dignity of believers to take vengeance. Nabal is weak, he can do you no hurt nor kindness. Perhaps she referred to David recently sparing Saul, when, but the other day, he had him at his mercy. “Did you hesitate to avenge yourself on that lion that would devour you, and then now you want to turn and shed the blood of this dog that can only bark at you?” She showed such a tender and gracious spirit that her argument affected David; changed David or rather helped David change his mind.

She made only a passing reference to the present she had brought, but spoke of it as unworthy of David’s acceptance, and therefore desired it may be given to the men who follow you, and probably particularly to those ten that were his messengers to Nabal, and whom he had treated so rudely.

She applauded David for the good services he had done against the common enemies of his country, the glory of which great achievements, she hoped, he would not stain by any personal revenge: “because you fight the Lord’s battles, and no wrongdoing will be found in you as long as you live.” That is unless you kill Nabal and his household. Leave it to God to fight your battles. You have not done wrong to any of your countrymen, even though you are persecuted as a traitor, and therefore do not begin now, nor do a thing which Saul will use to justify his hunting you down.

She foretold the glorious result of his present troubles in verse 29 which deserves a three-part explanation. The verse says, “Even though someone is pursuing you to take your life, the life of my lord will be bound securely in the bundle of the living by the Lord your God, but the lives of your enemies he will hurl away as from the pocket of a sling.” 1) Yes, someone is pursuing you, but even so you don’t need to interpret these matters with so sharp and jealous an eye toward everyone that affronts you, for all these storms that ruffle you now will blow over, 2) “the life of my lord will be bound securely in the bundle of the living by the Lord your God.” This is a Jewish expression suggesting the value of our lives to God: “He has preserved our lives and kept our feet from slipping (Ps 66:9) and The bundle of life is with the Lord our God, for our breath and times are in his hand.” 3) That God would make him victorious over his enemies. Their souls he shall sling out, the stone is bound up in the sling, but it is in order to be thrown out again; so the souls of the godly shall be safely bundled as corn for the barn, but the souls of the wicked as mere tares for the fire. She believed that God would give him wealth and power: “The Lord will certainly make my lord a sure house, and no enemy you have can hinder it; therefore forgive this trespass,” that is, “show mercy, as you hope to find mercy. God will make you great, and it is the glory of great men to overlook offenses.”

She desired him to consider how much more comfortable it would later be for him to remember that he had forgiven this affront than to have revenged it. She reserved this argument for the last, as a very powerful one with so good a man. She cannot but think that if he should avenge himself it would afterwards be a grief to him, many have done something in a heat which they have a thousand times wished they had not done. The sweetness of rapid and thoughtless revenge is soon turned into deep and lasting bitterness. She was confident that if he forgives the offense it will afterwards be no grief to him; but, on the contrary, it would yield him unspeakable satisfaction that his wisdom and grace had got the better of his passion. When we are tempted to sin we should consider how it will appear later as we reflect on the deed. Let us never do anything for which our own consciences will afterwards condemn us, and which we shall look back upon with regret: My heart shall not reproach me.

She recommended herself to his favor: “And when the Lord your God has brought my lord success, remember your servant.” Remember this woman who tried to keep you from doing that which would have disgraced your honor, troubled your conscience, and made a blot on your history. We have good reason to remember with respect and gratitude those who have been helpful to keep us from sin.

2. David Easily Changed His Mind. 32-35

David immediately saw the wisdom of Abigail’s counsel and forgave her. “Like an earring of gold or an ornament of find gold is the rebuke of a wise judge to a listening ear” (Pr 25:12). Abigail was a wise reprover of David’s passion, and he gave an obedient ear to the reproof, according to his own principle. He, himself wrote, “Let a righteous man strike me—that is a kindness; let him rebuke me—that is oil on my head” (Ps. 141:5). Never was this admonition better given or taken.

David gave God thanks for sending him this happy check to a sinful way. “Praise be to the Lord, the God of Israel, who has sent you today to meet me.” God is to be acknowledged in all the kindnesses that our friends do for us either for soul or body. We must see God as sending whoever meets us with counsel, direction, comfort, caution, or even timely reproofs. We ought to be very thankful for those happy interruptions that are God’s gracious means of preventing our sin.

He gave Abigail thanks for her timely interference of his wrong intention that he was about to carry out. “May you be blessed for your good judgment.” (25:33) Most people think it enough if they take a reproof patiently; we meet few that will take it thankfully and will commend those that give it to them. Abigail was not any happier that she had saved her husband and household than David was that she had saved him and his men from sin.

He seems very aware of the great danger he had been in, which served to increase the mercy of his deliverance. He was coming to shed blood, a sin for which when in his right mind he had a great horror, as he prayed, Deliver me from blood-guiltiness. He was coming to avenge himself with his own hand, and that would be stepping into the throne of God, who has said, Vengeance is mine; I will repay. The more evil any sin is, the greater mercy it is to be kept from it. The nearer we are to the commission of a sin the greater is the mercy of a timely restraint: “But as for me, my feet had almost slipped; I had nearly lost my foothold” (Ps 73:2).

He dismissed her with an answer of peace: “Go home in peace. I have heard your words and granted your request.” (25:35). Wise and good men will hear reason, and let that rule them, though it come from even those that are their inferiors, and though their passions are up and their spirits provoked. Oaths should not bind us to that which is sinful. David had solemnly vowed the death of Nabal. He did evil to make such a vow, but he would have done worse if he had performed it. Note also: “Whoever rebukes a person will in the end gain favor rather than one who has a flattering tongue” (Pr.28:23).

3. Nabal Suffered Judgment from God. 36-38

God judged Nabal—David did not need to. The apostle Jude speaks of some that were “twice dead,” (Jude 1;12). We observe here that Nabal was thrice dead, though wonderfully rescued from the sword of David and delivered from so great a death, the life of wicked Nabal is preserved only for a worse death—a stroke of divine wrath. He is dead drunk in his house. Abigail came home, and perhaps he had so many people and so much plenty about him that he missed neither her nor the provisions she took to David. At any rate she found him in the midst of his foolish party, little thinking how near he was to another whom he had foolishly made his enemy. How extravagant he was in the entertainment of his company: He held a feast like the feast of a king, so magnificent and abundant, though his guests were but his sheep-shearers. He forgot that God gives abundance and wealth so we may do good; not to look good. He would not contribute to the well-being of David and his band of men, but he would throw a party fit for a king. He will boast of his gold, but he will not make good use of it. His fleshly pleasure was more important to him than having peace with God. He was very drunk: She would not cast her pearls before swine, but rather wait until the next day when he was sober.

Nabal was dead again with melancholy the next morning when he heard the news it broke his heart—literally; “his heart failed him and he became like a stone.” We do not know if it was because he was embarrassed that Abigail saved his life and ashamed of himself for having exposed his great selfishness or that he begrudged the meat, wine and raisins that she had give to David. In either case, Abigail could never, by her wise reasonings, bring Nabal to repentance; but now, by her faithful reproof, she brought him to despair—he apparently had a stroke that eventually killed him.

Ten days later Nabal is, at last, dead indeed: “About ten days later, the Lord struck Nabal and he died.” Those who live without grace may justly die without comfort, nor can we expect better while we go on in our sins. Nobody lamented Nabal’s death. When David heard of it, he Blessed God. When David heard that Nabal was dead, he said, “Praise be to the Lord.” There were several reasons for David to say this. That God had kept him from killing him. He rejoiced that Nabal died a natural death and not by his hand. We should take all occasions to mention and magnify God’s goodness to us in keeping us from sin. David was thankful that God had taken the work into His hands, and had vindicated David’s honor, and not allowed Nabal to go unpunished who had been abusive to him. All would know that he was one for whom God fought. That God had thereby encouraged him and all others to commit their cause to God, when injured, with an assurance that, in His own time, He will avenge their wrongs if they sit still and leave the matter to him.

4. David’s Response—A Marriage Proposal 39-40

David celebrated his escape from having sought revenge, and proposed marriage to an intelligent and beautiful woman. David was apparently so charmed by her beauty and the prudence of her conduct, that, as soon as was convenient after he heard she was a widow, he informed her of his desire for her to be his wife, not doubting that she who was such a good wife to so bad a husband would also make a good wife to him. Also, surely he had taken notice of her respect for him and her confidence that he would become king. And she had asked him to remember her. She received the proposal with modesty and humility possibly considering herself unworthy of the honor, yet having such a respect for him that she would gladly be one of the poorest servants of his family and even to wash the feet of the other servants. None are so fit to be preferred as those that can humble themselves. She agreed to the proposal, went with his messenger and became his wife.

She did not criticize him with his present difficulties or ask him how he could maintain her, but rather valued him. She knew he was a good man and believed he would, in due time, be a very great man. She married him in faith, though now he had not a house of his own, yet God’s promise to him would be fulfilled. Even today those who join themselves to Christ must be willing now to suffer with him, believing that later they shall reign with him.

5. Three Marriages: David and Abigail, David and Ahinoam, Michal, (David’s wife given to Patiel).

Upon reflection we can learn several significant lessons from these marriages.

On this occasion we have an early account of David’s wives. There were more to come; David was still young in this story. One that he had lost before he married Abigail, Michal, Saul’s daughter, his first, and the wife of his youth, to whom he would have been constant if she had been so to him, but Saul had given her to another (44). Perhaps Saul wanted to disown David as a son-in-law and this was a way to insult him publicly. Perhaps Saul’s removing David’s only rightful wife cheapened marriage so that when David could not keep his first wife he thought that would excuse him if he did not keep his second. Saul’s error was certainly a very poor basis for doing the same thing.

David also married Ahinoam (43) quite possibly before Abigail, since she is named first in I Sam 27:3 David may have been influenced by the corrupt custom of those times; but from the beginning it was not so. “Haven't you read, he replied, that at the beginning the Creator made them male and female, and said, For this reason man all leave his father and mother and be united to his wife, and the two will become one flesh? So they are no longer two-but one flesh. Therefore what God has joined together, let no one separate” (Mt. 19:4-6)

Regarding Abigail, in David’s proposal and in Abigail’s acceptance, nothing is said about any love he had for her or of her’s to him. Isaac was comforted in his enjoyment of life with Rebekah and the Bible tells of it. Jacob and Rachael’s mutual love was also recorded in Scripture. Why not David and Abigail’s love, if there had been any. They had one recorded son together. I Chron 3:1 “[ The Sons of David ] These were the sons of David born to him in Hebron: The firstborn was Amnon the son of Ahinoam of Jezreel; the second, Daniel the son of Abigail of Carmel.” And David married yet other wives. Is it possible they only had a mutually respectful relationship, but no passion or deeply felt love? The Bible does not say, but certainly we today can glean from the many teachings of the Bible that marriage can be much more than just a contract for co-habitation. (See Song of Solomon and Proverbs 31)

Of the many lessons in this part of David’s story, I think the lesson about David not taking revenge against Nabal because David was willing to accept the wise advice of Abigail is the most valuable to the Christian leader today. Thank God for the people around you who care enough about you, your work for the Lord and your success as a servant of God that they are willing to confront you and give you the advice you need to hear. Many will tell us what they think we want to hear, but the words of those who truly love and respect us enough to tell us, warn us and caution us against a mistake we might be about to make—those words are fitly spoken; they are like apples of gold on a picture of silver.

Samuel, David, Nabal and Abigail

luiz@vidalyon.com (Luiz Sifuentes) — Sun, 05 Mar 2023 02:34:07 GMT

I Samuel 25:1-22

1 Now Samuel died, and all Israel assembled and mourned for him; and they buried him at his home in Ramah. Then David moved down into the Desert of Paran. 2 A certain man in Maon, who had property there at Carmel, was very wealthy. He had a thousand goats and three thousand sheep, which he was shearing in Carmel. 3 His name was Nabal and his wife’s name was Abigail. She was an intelligent and beautiful woman, but her husband was surly and mean in his dealings—he was a Calebite. 4 While David was in the wilderness, he heard that Nabal was shearing sheep. 5 So he sent ten young men and said to them, “Go up to Nabal at Carmel and greet him in my name. 6 Say to him: ‘Long life to you! Good health to you and your household! And good health to all that is yours! 7 “‘Now I hear that it is sheep-shearing time. When your shepherds were with us, we did not mistreat them, and the whole time they were at Carmel nothing of theirs was missing. 8 Ask your own servants and they will tell you. Therefore be favorable toward my men, since we come at a festive time. Please give your servants and your son David whatever you can find for them.’” 9 When David’s men arrived, they gave Nabal this message in David’s name. Then they waited. 10 Nabal answered David’s servants, “Who is this David? Who is this son of Jesse? Many servants are breaking away from their masters these days. 11 Why should I take my bread and water, and the meat I have slaughtered for my shearers, and give it to men coming from who knows where?” 12 David’s men turned around and went back. When they arrived, they reported every word. 13 David said to his men, “Each of you strap on your sword!” So they did, and David strapped his on as well. About four hundred men went up with David, while two hundred stayed with the supplies. 14 One of the servants told Abigail, Nabal’s wife, “David sent messengers from the wilderness to give our master his greetings, but he hurled insults at them. 15 Yet these men were very good to us. They did not mistreat us, and the whole time we were out in the fields near them nothing was missing. 16 Night and day they were a wall around us the whole time we were herding our sheep near them. 17 Now think it over and see what you can do, because disaster is hanging over our master and his whole household. He is such a wicked man that no one can talk to him.” 18 Abigail acted quickly. She took two hundred loaves of bread, two skins of wine, five dressed sheep, five seahs of roasted grain, a hundred cakes of raisins and two hundred cakes of pressed figs, and loaded them on donkeys. 19 Then she told her servants, “Go on ahead; I’ll follow you.” But she did not tell her husband Nabal. 20 As she came riding her donkey into a mountain ravine, there were David and his men descending toward her, and she met them. 21 David had just said, “It’s been useless—all my watching over this fellow’s property in the wilderness so that nothing of his was missing. He has paid me back evil for good. 22 May God deal with David, be it ever so severely, if by morning I leave alive one male of all who belong to him!”

1. Samuel’s Death Observed (1)

Few noticed when Samuel was born as an answer to Hannah’s earnest prayer, but many observed his death. How our story ends is much more important that how we begin. Let’s aim to finish well.

Here is a short account of Samuel’s death and burial. Though he was a great man, admired and well qualified for public service, yet he spent his latter days in retirement and obscurity, not because he was unable to lead (for he still knew how to preside in a college of the prophets, I Sam 19:20), but because Israel had rejected him, and because his apparent desire was to be quiet, enjoy himself and his devotion to God in his advanced years. God graciously gave him fruitful golden years. Let old people be willing to rest and yet still look for opportunities to serve. Samuel apparently founded the School of the Prophets. Elijah and Elisha later led that same institution.

Though he was a firm friend to David, for which Saul hated him, yet he died in peace even in the worst of the days of the tyranny of Saul, whom not just David, but also Samuel feared. Samuel sometimes thought Saul would kill him for in I Sam. 16:2, Samuel asks “How can I go? If Saul hears about it, he will kill me.” Though Saul did not love Samuel, yet he feared him, as Herod feared John, and feared the people, for all knew him to be a prophet. This may be why Saul was restrained from hurting Samuel.

All Israel lamented him; and they had reason, for they all now suffered a loss. His personal merits commanded this honor to be done him at his death. His former services to the public, when he judged Israel, made this respect to his name and memory a just debt; it would have been very ungrateful to have withheld it. The sons of the prophets had lost the founder and president of their college, and whatever weakened them was also a loss to all Israel.

But that was not all: Samuel was a constant intercessor for Israel who prayed daily for them, “. . . far be it from me that I should sin against the Lord by failing to pray for you” (I Sam 12:2). If he goes away, they part with the best friend they have. The loss is the more grievous when Saul has grown so outrageous and David is driven from his country; with never more need of Samuel than now, yet now he is removed. We might hope that the Israelites lamented Samuel’s death all the more bitterly because they remembered against themselves their own sin and folly in rejecting him and desiring a king. And God did justly chastise them for rejecting Samuel. They got Saul! Samuel had warned them. Can we learn from this to let God be our King?

Those have hard hearts who can bury their faithful ministers with dry eyes, who are not sensible of the loss of those who have prayed for them and taught them the way of the Lord. We are to give honor to whom honor is due and follow their examples. Hebrews 13:7 says, “Remember your leaders, who spoke the word of God to you. Consider the outcome of their way of life and imitate their faith.”

David then went down to the wilderness of Paran, retiring perhaps to mourn the more solemnly for the death of Samuel and, now that he had lost so good a friend, who had been and he hoped would be a great support to him, he realized his danger to be greater than ever. It made good sense that he therefore withdrew to a wilderness, out of the limits of the land of Israel and lived in the tents of Kedar. Paran, the wilderness, and Kedar are evidently in the same place. In Ps 120:5 David laments Woe is me . . . that I live among the tents of Kedar!”

2. Nabal and Abigail (2, 3)

The two that make up this couple are of extremely varied character. Every time I read about Nabal I think that, by temperament, I could be just like him. I pity him—and Abigail—but I am glad the story is there as a warning to me.

Here begins the story of Nabal, a man we should never have heard of if there had not happened some communication between him and David. Observe, 1. His name: Nabal—a fool; that is what it means. It was a wonder that his parents would give him that name and an ill omen of what proved to be his character. Yet indeed we, all of us, deserve to be called that when we come into the world, for man is born like the wild ass’s colt and foolishness is bound up in our hearts.

He was of the house of Caleb, but was indeed of another spirit. He inherited Caleb’s estate; for Maon and Carmel lay near Hebron, which was given to Caleb (Josh. 14:14; 15:54,55), but he was far from inheriting his virtues. He was a disgrace to his family, and then it was no honor to him. The Septuagint says, A Good extraction is a reproach to him who degenerates from it. Some other ancient versions, read it as if it were just a name; He was a Calebite, (Kaleb means “dog” in Hebrew) but He was a dogged man, (not like nobel Caleb the spy) of a currish disposition, surly and snappish, and always snarling. He was a man that was a cynic. That name seems to fit the story.

He was very great, that is, very rich for riches make men look great in the eye of the world, otherwise, to one that takes his measures aright, he really looked very mean. Riches are common blessings, which God often gives to Nabals, but to whom he gives neither wisdom nor grace.

His wife, Abigail, was a woman of great understanding. Her name means, the joy of her father; yet he could not promise himself much joy of her if he knowingly married her to such a husband, enquiring more after his wealth than after his wisdom. Many a child is thrown away upon a great heap of the dirt of worldly wealth, and becomes married to only that, and to nothing else that is desirable. Wisdom is good with an inheritance, but an inheritance is good for little without wisdom. Many an Abigail is tied to a Nabal; and if that is the case, let her understanding, like Abigail’s, be ever so great! She too may bring peace to a dangerous situation as Abigail did.

Nabal had no sense either of honor or honesty; not of honor, for he was churlish, cross, and ill-humored; not of honesty, for he was evil in his doings, hard and oppressive, and a man that did not care what fraud and violence he used in getting and saving, so he could but get and save more. This is the character given of Nabal by Him who knows what every man is.

3. David’s Proposition (4-9)

David had been kind and now gave Nabal an opportunity to reciprocate. Good people optimistically think the best of others and expect them to also be as good they are; bad people also tend to expect others to be of their own temperament.

David humbly requested him to send him some victuals for himself and his men. David, it seems, was in such distress that he would be glad to be in debt to him, and did in effect come a begging to his door. What little reason have we to value the wealth of this world when so great a rude and mean spirited as Nabal abounds and so great a saint as David suffers want! Once before we had David begging his bread, but then it was of Ahimelech the high priest, before whom one would be happy to stoop. But to send his men a begging to the rascal Nabal was something, that someone with such a fine spirit as David had, would not be eager to do if he had know Nabal’s character. How do we reconcile this story with Psalm 37:25” “I have never seen the righteous forsaken or their children begging bread?” The story is not over; Abigail will come.

David chose a good and festive time to send to Nabal, when he had many hands employed about him in shearing his sheep, for whom he was to make a plentiful entertainment, so that good cheer was stirring. Had he sent at another time, Nabal would have pretended he had nothing to spare, but now he could not have that excuse. It was usual to make feasts at their sheep-shearings, as appears by Absalom’s feast on that occasion (II Sam. 13:24), for wool was one of the staple commodities of Canaan.

David ordered his men to deliver their message to him with a great deal of courtesy and respect: “Go up to Nabal at Carmel and greet him in my name.” Tell him I sent you to present my service to him, and to enquire how he does and his family,” (5) His good wishes were very commendable. “Long life to you! Good health to you and your household! And good health to all that is yours! Tell him I am a hearty well-wisher to his health and prosperity. He tells them to call him his son David (8), intimating that, for his age and estate, David honored him as a father, and therefore hoped to receive some fatherly kindness from him.

David made a heart-felt request based on the kindness which Nabal’s shepherds had received from David and his men; and one good turn requires another. He appeals to Nabal’s own servants, and showed that when David’s soldiers were quartered among Nabal’s shepherds, they did not hurt them themselves, did them no injury, gave them no disturbance, were not a terror to them, nor took any of the lambs out of the flock. “We did not mistreat them, and the whole time they were at Carmel nothing of theirs was missing. Ask your own servants and they will tell you.” Considering the character of David’s men, men in distress, and debt, and discontented, and the scarcity of provisions in his camp, it was not without a great deal of care and good management that they were kept from plundering. They also protected them from being hurt by others. David himself does but intimate this, for he would not boast of his good offices: “nothing of theirs was missing. Ask your own servants and they will tell you.” But Nabal’s servants, to whom he appealed, went further “ Night and day they were a wall around us the whole time we were herding our sheep near them.” David’s soldiers were a guard to Nabal’s shepherds when the bands of the Philistines robbed the threshing-floors as recorded in chapter 23 and would have robbed the sheep-folds,” Nabal’s flocks were protected by David’s care. Those that have shown kindness may justly expect to receive kindness.

He was very modest in his request. Though David was anointed king, he insisted not upon royal dainties, but, “Please give your servants and your son David whatever you can find for them.” Beggars must not be choosers. “we come at a festive time,” a festival, when not only the provision is more plentiful, but the heart and hand are usually more open and free than at other times, when much may be spared and yet not be missed. David demanded not what he wanted as a debt, or tribute as he was a king, or by way of contribution as he was a general, but asked it as a gesture to a friend, that was his humble servant. David’s servants delivered their message faithfully and very handsomely, not doubting but to go back well laden with provisions.

4. Nabal’s Ungrateful Response (10-11)

Nabal did not bother to ask his servants how David had treated them, he responded according to his own character.

One could not have imagined it possible that any man should be so very rude and ill-conditioned as Nabal was as was shown by Nabal’s churlish answer to this modest petition. David called himself his son, and asked bread and a fish, but, instead of that, Nabal gave him a stone and a scorpion; not only denied him, but abused him. If he had not thought fit to send him any supplies for fear of Ahimelech’s fate, who paid dearly for his kindness to David; yet he might have given a civil answer, and made the denial as modest as the request was. But, instead of that, gets emotional, as covetous men are apt to do when they are asked for anything, thinking to cover one sin with another, by abusing the poor to excuse themselves from relieving them. But God will not be mocked. He spoke scornfully of David as an insignificant man, not worth taking notice of. The Philistines could say of him, This is David the king of the land, that slew his ten thousands, yet Nabal his near neighbor, and one of the same tribe, seems not to know him, or not to know him to be a man of any merit or distinction: Who is David? And who is the son of Jesse? He could not be ignorant how much the country was obliged to David for his public services, but his narrow soul did not think of paying any part of that debt, nor so much as acknowledging it; he spoke of David as an inconsiderable, obscure, and not to be regarded. Don’t think it is strange if great men and great merits be disgraced like this.

He criticized him with his present distress, and misused the occasion to represent him as a bad man, that was fitter to be set in the stocks for a vagrant than to have any kindness shown him. How naturally does he speak the selfish language of those that hate to give! There are many servants now-a-days (as if there had been none such in former days) that break every man from his master, suggesting that David was one of them himself. “He should have kept his place with his master.” It would make one’s blood rise to hear so great and good a man as David vilified and reproached like this by such a base rascal as Nabal. But the vile person will speak villany, Isaiah 32: 5-7 says a better day will come: “No longer will the fool be called noble nor the scoundrel be highly respected. For fools speak folly, their hearts are bent on evil: They practice ungodliness and spread error concerning the Lord; the hungry they leave empty and from the thirsty they withhold water. Scoundrels use wicked methods, they make up evil schemes to destroy the poor with lies, even when the plea of the needy is just.”

If men bring themselves into difficulties by their own foolishness, yet they are to be pitied and helped, and not trampled upon and starved. But David was reduced to this distress, not by any fault, nor indiscretion of his own, but purely by the good services he had done to his country and the honors which his God had given him; and yet he was represented as a fugitive and vagabond. Let this help us bear such reproaches and misrepresentations of our own with patience and cheerfulness, and make us more at ease under them. We know that it has often been the experience of honorable men and women before us. Some of the best men that ever lived on this earth were counted as the off-scouring of all things, see 1 Cor. 4:13.

Nabal placed great value on the property and provisions on his table, and will by no means allow anybody to share in them. “It is my bread and my flesh, yes, and my water too—though water is every one’s property, and it is prepared for my shearers,” priding himself that it was all his own; and who denied it? Who offered to dispute his title? But this, he thinks, will justify him in keeping it all to himself, and giving David none; for may he not do what he wants with his own? We are mistaken if we think we are absolute lords over what we have and may do what we please with it. No, we are but stewards, and must use it as we are directed, remembering it is not our own, but His that entrusted us with it. Riches are another’s, and we ought not to talk too much of their being our own.

5. David’s Response to Nabal’s Response (12-13)

In a symbiotic (inter-dependant) relationship we tend to react and respond with treatment similar to what we receive. This is especially important for married partners to understand. If you want others to treat you well, treat others well. In this case David was reacting to Nabel’s treatment of him.

Here is a report made to David of the abuse Nabal had given to his messengers: They turned their way. They showed their displeasure, as was proper for them to do, by abruptly breaking off from such a rude and boorish person, and prudently governed themselves well so as to not render railing for railing, not to call him as he deserved, much less to take by force what ought of right to have been given them, but came and told David that he might do as he thought fit. Christ’s servants, when they are abused like this, must leave it to Jesus to plead his own cause and wait till He appears in it. The faithful servant will show his lord what affronts and abuses he had received, but will not return them, see Luke 4 :21.

David quickly put his sword on, and ordered 400 of the 600 men to do so too. We are told, he repented of the kindness he had done to Nabal, and looked upon it as wasted. He said, surely in vain have I kept all that this fellow has in the wilderness. I thought to help him and make him my friend, but I see it is to no good purpose. He has no sense of gratitude, nor is he capable of receiving a good turn, else he could not have responded like this. He has paid me back evil for good. But contrary to that, when we are paid back, like that we should not repent of the good we have done, nor be hesitant to do good another time. God is kind to the evil and unthankful, and why may not we?

He determined to destroy Nabal and all that belonged to him and in this instance David was not like David. David did not act like himself. His resolution was bloody, to cut off all the males of Nabal’s house, and spare none, man nor man-child. The justification of his resolution was passionate: “May God deal with David, be it ever so severely, if by morning I leave alive one male of all who belong to him!” Is this your voice, David? Can the man after God’s own heart speak so unwisely and in such a rash manner with his lips? Has he been so long in the school of affliction, where he should have learned patience, and still be so passionate? Is this he who used to be dumb and deaf when he was rebuked, (Ps.38:13), who but the other day spared Saul who sought his life, and yet now will not spare anything that belongs to the rude man who has only put an affront upon his messengers? He who at other times used to be calm and considerate is now put into such a heat by a few hard words that nothing will atone for them but the blood of a whole family. Lord, what is man! What are the best of men, when God leaves them to themselves, to try them, that they may know what is in their hearts? David expected injuries from Saul, and against those he was prepared and stood upon his guard, and so kept his temper; but from Nabal he expected kindness, and therefore the spirit of retaliation that rose up in his heart was a surprise to him and caught him off guard. This kind of sudden and unexpected attack can happen to any of us any time and it will put us in a terrible mood. Little wonder that Jesus taught us to pray, Lord, lead us not into temptation!

6. Nabal’s Servant’s Message to Abigail (14-17)

One of Nabal’s servants quickly understood the situation and told Abigail.

The story of this matter is given to Abigail by one of the servants, who was more considerate than the rest. Had this servant spoken to Nabal, and shown him the danger he had exposed himself to by his own rudeness, he would have said, “Servants are now-a-days so saucy, and so prone to tell their bosses what to do, that there is no enduring them,” and, it may be, would have turned him out of doors.

But Abigail, being a woman of good understanding, understood the matter, even from her servant, who, did David justice in commending him and his men for their civility to Nabal’s shepherds, “The men were very good to us, and, though they were themselves exposed, yet they protected us and were a wall for us.” Those who do that which is good shall, one way or other, have the praise of the same. Nabal’s own servant will be a witness for David that he is a man of honor and conscience, whatever Nabal himself says of him he did Nabal no wrong in condemning him for his rudeness to David’s messengers: he hurled insults at them, he flew upon them (so the word is) with an intolerable rage; “for,” say they, “it is his usual practice.” He is such a son of Belial, so very sullen, ill-tempered and intractable, that a man cannot speak to him but he flies into a passion immediately.” Abigail knew it too well herself. I shudder to think I could be like Nabal but for the grace of God and the Holy Spirit in my life.

He did Abigail and the whole family a kindness in making her aware what was likely to be the consequence. He knew David so well that he had reason to think he would highly resent the affront, and perhaps had had information of David’s orders to his men to march that way; for he is very positive evil is determined against his master, and all his household, himself among the rest, would be involved in it. Therefore he wanted his mistress to consider what was to be done for their common safety. They could not resist the force David would bring down upon them, nor had they time to send to Saul to protect them; something therefore must be done quickly to pacify David.

7. Abigail’s Quick and Wise Action (18-19)

Abigail was wise to be quick in her intervention. Abigail’s prudent management for the preserving of her husband and family from the destruction that was about to come on them was amicable and fully reflected her virtuous character. The passion of fools often makes big problems in a little time which the wise, with all their wisdom, must make a great effort to correct. Because she was so wise and he was so dull, it is easy to say that Abigail was more miserable in such a husband than that Nabal had enough sense to be happy in such a wife. Wisdom in such a case as this was better than weapons of war. It was her wisdom that what she did she did quickly, and without delay. It was no time to trifle or linger when all was in danger. Those that desire conditions of peace must send word when the enemy is yet a great way off, even according to Jesus in Luke 14:32: “If he is not able, he will send a delegation while the other is still a long way off and will ask for terms of peace.” It was her wisdom that what she did she did herself, because, being a woman of great prudence, power of expression and competence, she knew that she knew better how to manage it better than any servant she had. The virtuous woman will herself look well to the ways of her household. I train leaders and usually I say we need to learn to delegate, but some things are best done ourselves without delegating them to others.

Abigail must attempt to atone for Nabal’s faults. Now he had been in two ways rude to David’s messengers, and in them to David: He had denied them the provisions they asked for, and he had given them very provoking language. But now, by a most generous present, Abigail atoned for his denial of their request. If Nabal had given them what came next to hand, they would have gone away thankful; but Abigail prepared the very best the house afforded and abundance of it according to the usual provisions of those times, not only bread and flesh, but raisins and figs, which were their dried sweet-meats. Nabal grudged them water, but she took two bottles (large containers made of skin) of wine, loaded her animals with these provisions, and sent them before; for “a gift given in secret pacifies anger.” (Pr. 21:14). Jacob pacified Esau this way. Abigail not only lawfully, but laudably, did not tell her husband. She was protecting him. Husbands and wife under normal circumstances should submit to each other and work together. But this was no normal circumstance.

8. David’s Understandable Disappointment (20-22)

Love expects the best (I Cor. 13). But when this disappointment came, we can understand David’s reaction—even though the reaction was not a good one. Abigail kept David from making a great mistake. No, your service was not wasted, David. If you did it as unto the Lord, whatever you did, it was not wasted; it will be rewarded. David spoke rashly when he said he would kill them all. But God had an intelligent and beautiful woman on her way to meet him who would stop David from doing such a foolish thing. How gracious of God.

Can you think of a time when someone did or said a gracious thing that stopped you from making a big mistake? Thank God for that. Or perhaps you will have an opportunity to play the part that Abigail was to play in this drama. If so, may God give you wisdom to react quickly and wisely.

INTEGRATION OF THOUGHT, ACTION AND WORD

luiz@vidalyon.com (Luiz Sifuentes) — Sun, 05 Mar 2023 02:32:41 GMT

I Samuel 24:1-22

1 After Saul returned from pursuing the Philistines, he was told, “David is in the Desert of En Gedi.” 2 So Saul took three thousand able young men from all Israel and set out to look for David and his men near the Crags of the Wild Goats.3 He came to the sheep pens along the way; a cave was there, and Saul went in to relieve himself. David and his men were far back in the cave. 4 The men said, “This is the day the Lord spoke of when he said to you, ‘I will give your enemy into your hands for you to deal with as you wish.’” Then David crept up unnoticed and cut off a corner of Saul’s robe. 5 Afterward, David was conscience-stricken for having cut off a corner of his robe. 6 He said to his men, “The Lord forbid that I should do such a thing to my master, the Lord’s anointed, or lay my hand on him; for he is the anointed of the Lord.” 7 With these words David sharply rebuked his men and did not allow them to attack Saul. And Saul left the cave and went his way. 8 Then David went out of the cave and called out to Saul, “My lord the king!” When Saul looked behind him, David bowed down and prostrated himself with his face to the ground. 9 He said to Saul, “Why do you listen when men say, ‘David is bent on harming you’? 10 This day you have seen with your own eyes how the Lord delivered you into my hands in the cave. Some urged me to kill you, but I spared you; I said, ‘I will not lay my hand on my lord, because he is the Lord’s anointed.’11 See, my father, look at this piece of your robe in my hand! I cut off the corner of your robe but did not kill you. See that there is nothing in my hand to indicate that I am guilty of wrongdoing or rebellion. I have not wronged you, but you are hunting me down to take my life. 12 May the Lord judge between you and me. And may the Lord avenge the wrongs you have done to me, but my hand will not touch you.13 As the old saying goes, ‘From evildoers come evil deeds,’ so my hand will not touch you. 14 “Against whom has the king of Israel come out? Whom are you pursuing? A dead dog? A flea? 15 May the Lord be our judge and decide between us. May he consider my cause and uphold it; may he vindicate me by delivering me from your hand.” 16 When David finished saying this, Saul asked, “Is that your voice, David my son?” And he wept aloud. 17 “You are more righteous than I,” he said. “You have treated me well, but I have treated you badly. 18 You have just now told me about the good you did to me; the Lord delivered me into your hands, but you did not kill me. 19 When a man finds his enemy, does he let him get away unharmed? May the Lord reward you well for the way you treated me today. 20 I know that you will surely be king and that the kingdom of Israel will be established in your hands.21 Now swear to me by the Lord that you will not kill off my descendants or wipe out my name from my father’s family.” 22 So David gave his oath to Saul. Then Saul returned home, but David and his men went up to the stronghold.

1. Davids Action (in the cave and when they departed) 1 – 7, 22

What Saul did in verse 2 is reasonable (how he thought) to him and consistent with what he heard in verse 1. He heard where David was and set out to find him.

We have seen Saul seeking an opportunity to destroy David, and, to his embarrassment, he could never find it. In this chapter, however, as a contrast to Saul’s way of thinking, David had a good and easy opportunity to destroy Saul, but, to his honor, did not. He spared Saul’s life and it was as great a demonstration of God’s grace in him as the miraculous preservation of his own life was an illustration of God’s protection of him. Observe (1) how maliciously Saul sought David’s life.

Verse 3. “Saul went in to relieve himself. David and his men were far back in the cave.” There is some humor here. Only God could have set this up. How vulnerable Saul was! He would have been completely distracted by the personal business at hand and in no position to defend himself.

In verse 4, the men said, “This is the day the Lord spoke of when he said to you, ‘I will give your enemy into your hands for you to deal with as you wish.’” Wait a minute. Did God really say that? Where is that recorded? God did not teach David to get revenge. It seems that David’s men misquote God here. People may say we should get revenge, but God did not say that.

David generously spared Saul’s life when he had him at a great advantage and could have killed him easily, but he only cut off the skirt of his robe and this was not so much to damage Saul’s wardrobe, but rather so he could later prove to Saul what he had done—or rather what he had not done. (I Sam 24:3-7).

Jump down to verse 22; to the end of this chapter. They parted in peace as recorded in this verse. Saul, for the present was persuaded to abandon the persecution. He went home convinced, but not converted; ashamed of his envy of David, yet retaining in his hard heart that root of bitterness; vexed that, when at last he had found David, he could not at that time find in his temperament to destroy him, as he had designed. God has many ways to tie the hands of persecutors, when He does not turn their hearts just as Saul’s heart was not turned and the story of the Saul-David conflict continues seven more chapters before David is eventually made king in II Samuel 2.

David continued to shift for his own safety as also recorded in verse 22. He knew Saul too well to trust him, and therefore “David and his men went up to the stronghold.” It is dangerous to venture upon the mercy of a reconciled enemy. We read of those who believed in Christ, and yet He did not commit himself to them because He knew all men. Those who like David are innocent as doves must also like him be wise as serpents.

2. Davids Words (Outside the cave, his appeal to Saul) 8 – 15

Notice the pathos, the sincere thoughtfulness, with which David reasoned with Saul in his attempt to bring Saul around to a better attitude towards himself, 1 Sam. 24:9-15. Here is David’s heart-breaking, poignant, warm and moving speech to Saul, wherein he endeavored to convince Saul that he did him a great deal of wrong in persecuting him like this and to try persuade him to be reconciled.

David lays the blame of Saul’s rage against him upon his evil counsellors: “Why do you listen when men say, ‘David is bent on harming you?’” (I Sam. 24:9) It is common and normal for a head of state, if they do amiss, to blame it on underlings, who either advised them to do it or should have advised them against it. In this instance, David had reason enough to think that Saul actually persecuted him purely from his own envy and malice, yet he courteously, tactfully and carefully suggested that others may have influenced him, and made him believe that David was his enemy and sought his hurt.

Satan, the great accuser of the brethren, has his agents in all places who make it their business to represent the people of God as enemies to Caesar, hurtful to kings and destructive to Christian ministries other than their own. Accusations fly, rumors abound, negative reports flourish and destructive lies multiply. Only with effective spiritual armor like the breastplate of righteousness and shield of faith can God’s soldier today win this battle. God is calling you, oh man and woman of God, to be strong and show others who follow your example, how to prevail in such hostile conflicts.

“The Lord delivered you into my hands in the cave” (10). Earlier Saul wrongly made the claim (I Sam 23:7) that God had delivered David into his hand, but here we see a much much more clear instance of God actually putting Saul into David’s hand. And David did what? He let him go.

He solemnly protested his own innocence, and that he is far from designing any hurt or mischief to Saul: “See that there is nothing in my hand to indicate that I am guilty of wrongdoing or rebellion” (I Sam 14:11). I am not chargeable with any crime, nor conscious of any guilt, and you are welcome to look into my heart and see my sincerity. Then he added, “ but you are hunting me down to take my life.”

He called him father (I Sam 24:11), for he was not only, as king, the father of his country, but he was, in particular, David’s father-in-law. From a father one may expect compassion and a favorable opinion. For a king to seek the ruin of any of his good subjects is as unnatural as for a father to seek the ruin of his own children. God is so opposite of Saul.

David produced undeniable evidence to prove the falsehood of the dishonest charge upon which Saul’s hatred against him was grounded. David was dishonorably charged with seeking Saul’s hurt: “See, my father, look at this piece of your robe in my hand! I cut off the corner of your robe but did not kill you” (I Sam. 24:11).

Let this be a witness for me that had it been true as you have accused me, I could now have had your head in my hand and not just the skirt of your robe, for I could as easily have cut off that as this.” “The Lord delivered you into my hands (very surprisingly) in the cave.” To corroborate this evidence he showed him that God’s providence had given him opportunity to do it: and that many would have concluded that it was the will of God he should then give the determining blow to Saul whose neck lay so open for it—just as open as Goliath’s had been. When Saul had but a very small advantage against David he cried out, God has delivered him into my hand (1 Sam. 23:7), and resolved to make the best of that advantage; but David did not.

His counsellors and those about him had earnestly encouraged him to do it: “Some urged me to kill you.” He had blamed Saul for hearkening to men’s words and justly; but now claims that contrary to Saul’s willingness to listen to bad advice, he did not. As though to say, “if I had done so, you would not be alive now.” It was a good idea for David to have refused to do it; not so much just because Saul’s attendants were at hand, who, it may be, would have avenged Saul’s death; no, it was not by the fear of them, but by the fear of God, that he was restrained from it. “He is my lord, and the Lord’s anointed, whom I ought to protect, and to whom I owe faith and allegiance, and therefore I said, I will not touch a hair of his head.” Such a complete and wholesome command he had of himself that his nature, in the midst of the greatest provocation, was not allowed to rebel against his principles.

He declared it to be his fixed resolution never to be his own avenger: “And may the Lord avenge the wrongs you have done to me, but my hand will not touch you” (1 Sam. 24:12). No matter what, I will not avenge myself. And then he added: (1 Sam. 24:13), “As the old saying goes, ‘From evildoers come evil deeds,’ so my hand will not touch you.” The wisdom of the ancients is transmitted to posterity by their proverbial sayings. We too receive many similar bits of wisdom by tradition from our fathers; and the counsels of common persons are very much directed by this, “As the old saying goes.” Here is one that was in use in David’s time:, “From evildoers come evil deeds,” that is, men’s own iniquity will ruin them at last, which is the way many understand this proverb. Future desperate and enraged men will cut their own throats with their own knives. Give them rope enough, and they will hang themselves. In this sense it becomes an appropriate reason why his hand should not be upon him.

Bad men will do bad things; according as men’s principles and dispositions are, so will their actions be. As people think, so will they speak: out of the abundance of the heart the mouth speaks. As people think, so will they act: by their fruits you will know them. This also agrees very well with the proverb David used. If David had been a wicked man, as he was represented to be, he would have done this wicked thing; but he dared not, because of the fear of God. Whatever injuries bad men do us (which we are not to wonder at since he that lies among thorns must expect to be scratched), yet we must not return them; never render railing for railing. Though “From evildoers come evil deeds,”, yet let it not therefore come from us by way of retaliation. Though the dog bark at the sheep, the sheep does not bark at the dog. Bad people do bad things; good people do good things. Notice the insight of Isaiah in Is 32:6-8: “For fools speak folly, their hearts are bent on evil: They practice ungodliness and spread error concerning the Lord; the hungry they leave empty and from the thirsty they withhold water. Scoundrels use wicked methods, they make up evil schemes to destroy the poor with lies, even when the plea of the needy is just. But the noble make noble plans, and by noble deeds they stand.”

He tried to convince Saul that, as it was a bad thing, so it was a mean thing, for Saul to give chase to such a small and harmless person as he was (1 Sam. 24:14): Whom does the king of Israel pursue with all this care and force? A dead dog; a flea; one flea, as it is in Hebrew. It is below so great a king to enter the contest with a lowly one that is so unequal a match for him, one of his own servants, bred a poor shepherd, now an exile, neither able nor willing to make any resistance. To conquer him would not be to the king’s honor, to attempt it could ruin his name. If Saul would consult his own personal history and reputation, he would not stoop to fight with such a weaker enemy (supposing he were really his enemy) and would think himself in no danger from him. David was so far from aspiring to fight with Saul that he was, in his own account, as a dead dog compared to King Saul.

Years later after David became king, Saul’s grandson, Mephibosheth referred to himself as a dead dog. “Mephibosheth bowed down and said, ‘What is your servant, that you should notice a dead dog like me?’” (II Sam. 9:8). This humble language would surely have some effect on Saul if he had any spark of generosity or even just humanity in him. “Enough for the lion that he has laid his victim low.” What credit would it be to Saul to trample upon a dead dog? What pleasure could it be to him to hunt a flea, a single flea, which (if you think about it) if it be sought, is not easily found, if it be found, is not easily caught, and, if it be caught, is a poor prize, especially for a king. “The eagle does not dart upon flies.” David thought Saul had no more reason to fear him than to fear a flea-bite.

Perhaps it was about this time that David wrote the seventh psalm, concerning the affair of Cush the Benjamite (possibly Saul), wherein he appeals to God this way:

Psalm 7 A shiggaion of David, which he sang to the Lord concerning Cush, a Benjamite.

1 Lord my God, I take refuge in you; save and deliver me from all who pursue me,

2 or they will tear me apart like a lion and rip me to pieces with no one to rescue me.

3 Lord my God, if I have done this and there is guilt on my hands—

4 if I have repaid my ally with evil or without cause have robbed my foe—

5 then let my enemy pursue and overtake me; let him trample my life to the ground and make me sleep in the dust . . .

8 Let the Lord judge the peoples.Vindicate me, Lord, according to my righteousness, according to my integrity, O Most High.

9 Bring to an end the violence of the wicked and make the righteous secure—you, the righteous God who probes minds and hearts.

10 My shield is God Most High, who saves the upright in heart.

11 God is a righteous judge, a God who displays his wrath every day . . .

17 I will give thanks to the Lord because of his righteousness; I will sing the praises of the name of the Lord Most High.

3. Words (His seemingly penitent reply to David) 16 - 21

David’s earlier actions in the cave and now his words just outside the cave made a good impression upon Saul for the present.

Saul gave a penitent reply to David’s speech. It was strange that he had patience to hear him out, considering how outrageous he was against him. Yet notice how convicting, convincing and persuasive David’s speech was. God had restrained David and his men in the cave; and we may guess that Saul was quite struck with amazement at the uniqueness of this event, and much more so when he found out how much he had been exposed to potential danger and then benefited so much from David’s mercy. His heart would have had to have been harder than a stone if David’s action had not affected him. He apparently melted into tears, and we might suppose them to have been counterfeit were it not that he wept aloud as a proof of his feelings. The sight of his own iniquity had been oh so plainly proven to him by Davids action and speech. He spoke as one quite overcome with David’s kindness: “Is that your voice, David my son?” Followed by “And he wept aloud” as one that had changed his mind regarding his former folly and ingratitude (I Sam 24:16). And yet there was a problem.

Many mourn for their sins that do not truly repent of them; they weep bitterly for them, and yet continue in their love for and enjoyment of them. Saul willingly acknowledged David’s integrity and his own iniquity (1 Sam. 24:17): “You are more righteous than I,” he said. “You have treated me well, but I have treated you badly. Now God made good to David that word on which He had caused David to hope, that He would “make your righteous reward shine like the dawn, your vindication like the noonday sun” (Ps.37:6). Those who are careful to keep a good conscience may leave it to God to defend them. This fair confession was enough to prove David innocent (even his enemy himself being judge), but not enough to prove Saul himself truly penitent. He said “You have treated me well, but I have treated you badly” and should have said, You are righteous, but I am wicked,” but the utmost he will admit is only: You are more righteous than I.” Bad men will commonly go no further than this in their confessions; they will confess only that they are not so good as others; there are those that are better than they, and more righteous. True repentance, goes much deeper; it says, “I am sorry and I will change.”

Saul, however, acknowledged a mistake he made concerning David (I Sam 14:18, 19): “the Lord delivered me into your hands, but you did not kill me. When a man finds his enemy, does he let him get away unharmed? May the Lord reward you well for the way you treated me today.” You have shown this day that you are so far from seeking my hurt that you have done good to me.” We sometimes are too apt to suspect others to be worse than really they are, and than perhaps they are proved to be. Afterwards, when our mistake is discovered, we should be forward to recall our suspicions, as Saul does here. Even if Saul later continued to pursue and harass David, his confession of his error here is exemplary.

Saul prayed God to recompense David for this his generous kindness to him. He conceded that David’s sparing him, when he had him in his power, was an uncommon and unparalleled instance of tenderness to an enemy; no man would have done the like; and therefore, either because he thought that he himself could not give him a full reward for so great a favor, or because he found himself not inclined to give him any compensation at all, he turned him over to God for his pay: “May the Lord reward you well for the way you treated me today.” (v 19) Poor beggars would not dare to do less than pray for their benefactors, and Saul, though he easily could have, did no more than dismiss his own responsibility with a brief prayer.

Saul prophesied David’s advancement to the throne (1 Sam. 24:20): “I know that you will surely be king” He knew it before, through the promise Samuel had given to David compared with the excellent spirit Saul himself saw in David. Saul had as much reason to say about David as David concerning him, How can I put forth my hand against the Lord’s anointed? Now he also knew it by the interest David had in the people, the special providence of God in protecting him, and the generous kingly spirit he had now given as a proof of it in sparing his enemy. Now he knew it, that is, now that he was in a good mood, he was willing to entertain the idea and to submit to it.

David was so magnanimous that Saul need not have made this request, but nevertheless he bound David with an oath to show hereafter the same tenderness toward his descendants and his name as David had now shown toward his Saul himself. 1 Sam. 24:21. David actually had more reason to oblige Saul by an oath that Saul would not destroy David, yet he does not insist on that. If the laws of justice and honor would not bind Saul, an oath would not. Saul, on the other hand, knew David to be a conscientious man, and would rest easier if he could get a promise from David. Saul by his disobedience had ruined his own soul, and never took care by repentance to prevent that ruin, and yet is very eager that his name might not be destroyed nor his seed cut off. However, Scripture records, “So David gave his oath to Saul” (v 22) David had already promised Jonathan to be kind to his descendants, and now he gave the promise even to the evil Saul. David knew how to treat people better than they deserved. And we love him for it. And we love also his descendant, Jesus for it. And we seek to follow their examples.

Throughout this lesson we have referred both directly and indirectly to integration of thought, action and word. The reason men could trust David is because he said what he thought, did what he said and acted according to what he said and thought. David was a model leader. Let us seek to have the same quality of integrity that he had to have our systems—thoughts words and actions—integrated.

If you are a person of integrity—your words, actions and thoughts are all the same—people will know what you think by listening to your words and watching your actions. People will readily follow a person who has that quality. Because they know what you think they will also know what you will say and what you will do. Such a person is trustworthy and will have a following. Saul did not have integrity; David did. People feared Saul and did what he said out of fear; they loved David and willingly, even proudly, followed and served him.

THE VALUE OF GOD’S PROTECTION

luiz@vidalyon.com (Luiz Sifuentes) — Sun, 05 Mar 2023 02:31:22 GMT

I Samuel 23:14 – 29

14 David stayed in the wilderness strongholds and in the hills of the Desert of Ziph. Day after day Saul searched for him, but God did not give David into his hands.15 While David was at Horesh in the Desert of Ziph, he learned that Saul had come out to take his life. 16 And Saul’s son Jonathan went to David at Horesh and helped him find strength in God. 17 “Don’t be afraid,” he said. “My father Saul will not lay a hand on you. You will be king over Israel, and I will be second to you. Even my father Saul knows this.” 18 The two of them made a covenant before the Lord. Then Jonathan went home, but David remained at Horesh. 19 The Ziphites went up to Saul at Gibeah and said, “Is not David hiding among us in the strongholds at Horesh, on the hill of Hakilah, south of Jeshimon? 20 Now, Your Majesty, come down whenever it pleases you to do so, and we will be responsible for giving him into your hands.” 21 Saul replied, “The Lord bless you for your concern for me. 22 Go and get more information. Find out where David usually goes and who has seen him there. They tell me he is very crafty. 23 Find out about all the hiding places he uses and come back to me with definite information. Then I will go with you; if he is in the area, I will track him down among all the clans of Judah.” 24 So they set out and went to Ziph ahead of Saul. Now David and his men were in the Desert of Maon, in the Arabah south of Jeshimon. 25 Saul and his men began the search, and when David was told about it, he went down to the rock and stayed in the Desert of Maon. When Saul heard this, he went into the Desert of Maon in pursuit of David. 26 Saul was going along one side of the mountain, and David and his men were on the other side, hurrying to get away from Saul. As Saul and his forces were closing in on David and his men to capture them, 27 a messenger came to Saul, saying, “Come quickly! The Philistines are raiding the land.” 28 Then Saul broke off his pursuit of David and went to meet the Philistines. That is why they call this place Sela Hammahlekoth. 29 And David went up from there and lived in the strongholds of En Gedi.

1. A visit from a Godly Friend. 14-18 David departed in a sudden secret manner to escape capture. He “stayed in the wilderness strongholds and in the hills of the Desert of Ziph.” We must commend his obvious virtues on display even as he escaped: his humility, modesty, loyalty to his king, and patient dependance on the providence of his God. He did not gather his forces against Saul, fight him in the field, or surprise him by some military strategy or other, and so avenge his own quarrel and that of the Lord’s priests, or seek to take matters into his own hands and put an end to his own troubles and the calamities of the country under Saul’s tyrannical government. No, he made no such attempt; he kept God’s way, waited for God’s time, and was content to secure himself in the desert and wildernesses. This, in spite of the fact that it might seem a departure from the courage for which he had been famous.

And we must also lament his hard fate, that such an innocent man should be so terrified and put in fear of his life, that a man of such honor should be disgraced like this, a man of merit rewarded like this for his valiant, and patriotic military services, and that a man that delighted in the service both of God and his country should be expelled from both and wrapped up in obscurity. What shall we say about this? Let it make us think the worse of this world, which often gives such bad treatment to its best men; let it encourage other valiant men, even great and active men, to quietness and restraint, when that is appropriate. If life gives us such circumstances like David’s, let it make us long for that other future kingdom where goodness shall forever be in glory and holiness in honor, and the righteous shall shine as the sun, which cannot be put under a bushel, so that we try even harder here and now to act like statesmen in that future estate.

Saul hunted him, as his unreconcilable enemy. He sought him every day, so restless was his hatred and jealousy (1 Sam. 23:14). He sought no less than his life, so cruel was his contempt, bitterness and animosity (1 Sam. 23:15). Galatians 4:29 speaks pointedly and insightfully about “. . .the son born according to the flesh who persecuted the son born by the power of the Spirit. It is the same now.” A rivalry of sorts existed between the usurper and the legitimate, the flesh and the spirit, the law and God’s grace, even between Herod, the descendant of Edom, and Isaac, the descendant of Abraham, and in you! . . . what is born in your fleshly nature and what is born of God’s Spirit in you? Are you listening to your demons or to your better angels? The war rages in all of us; between your flesh and your spirit. Which will win? What happened in the dessert of Ziph between Saul and David is also happening in your heart, even today.

God defended him, as his powerful protector. God did not deliver him into Saul’s hand, as Saul hoped (1 Sam. 23:7); and, unless God delivered him into his hand, he could not prevail against him. Jesus said to Pilate in John 19:11: “You would have no power over me if it were not given to you from above. Therefore the one who handed me over to you is guilty of the greater sin.” God is above whatever authority He has allowed to apparently also be over you. Saul thought God had put David in his hand, but actually God delivered David from his hand.

In the Dessert of Ziph, even with Saul chasing him, David was safe. Even before David’s friend, Jonathan, came to visit him, David was safe because his even better friend than Jonathan was already there visiting him.

Jonathan comforted him as his faithful and constant friend. True friends will figure out a way to get together. David, it is likely, appointed the time and place for this interview, and Jonathan observed the appointment, though in doing so he exposed himself to his father’s displeasure, and, had it been discovered, it might have cost him his life. True friendship will not shrink from danger, but can easily venture, will not shrink from lowering oneself, but can easily stoop, and exchange a palace for a desert, to serve a friend.

The very sight of Jonathan would have been reviving to David; but, besides this, Jonathan said things to David which were very encouraging. As a righteous friend, he directed him to God, the foundation of his confidence and the fountain of his comfort: He “helped him find strength in God.” David, though a strong believer, needed the help of his friends for the perfecting of what was lacking in his faith; and in this Jonathan was helpful to him, by reminding him of the promise of God, the holy oil with which he was anointed, the presence of God with him so far, and the many experiences he had had of God’s goodness to him. He was able to strengthen his hands for action, by encouraging his heart, not in the creature, but in God. Jonathan was not in a capacity of doing anything to strengthen him, but he assured him God would.

As a self-denying friend, he took a pleasure in the prospect of David’s advancement which he as prince in Israel might have received. (1 Sam. 23:17). He said something like “You will live to be king, and I will think it good enough for me to be next to you, and near you, even though under you, and will never be a rival with you.” This resignation of his title which Jonathan made to David would be a great satisfaction to David, and make his way more clear. This, Jonathan tells him, Saul knew very well, Jonathan probably having sometime heard his father say as much. This makes that wicked man, Saul, an even worse man in that he persecuted the one whom he knew God favored. What a foolish man he was to think he could prevent something God had determined and which would certainly come to pass! How could he cancel or make of no effect something that God had purposed?

As a constant friend, he renewed his league of friendship with him. They made a covenant now, this third time, before the Lord, calling him to witness to it. (1 Sam. 23:18) True love takes delight in repeating its engagements, giving and receiving fresh assurances of the firmness of the friendship. Our covenant with God should be often renewed, and therein our communion with him kept up. David and Jonathan now parted, and never came together again, that we find, in this world. Jonathan had said what he wished, not what he had good reason to expect, when he promised himself that he would be next to David in his kingdom. And so the last visit from his friend Jonathan ended.

2. An Ungodly Axis 19 – 23

The Ziphites now offer their service to Saul, to betray David to him. (1 Sam. 23:19, 20). He was sheltering himself in the wilderness of Ziph (1 Sam. 23:14, 15), putting more confidence in the people of that country because they were of his own tribe, Judah. They had reason to think themselves happy that they had an opportunity of serving one who was the ornament of their tribe and was likely to be much more so, who was so far from plundering the country, or giving it any disturbance with his troops, that he was ready to protect it and to do for them whatever they needed. (As he later did for Abigail’s husband, Nabal’s, shepherds in a near area—the dessert of Maon where David went next.)

But, to win favor with Saul, they went to him, and not only informed him specifically where David was staying (1 Sam. 23:19), but invited him to come with his forces into their country in pursuit of him, and even promised to deliver him into his hand, (1 Sam. 23:20). Saul had not sent anyone to inquire, examine or threaten them, but of their own accord they offered to betray David. They did not even ask for a reward. When Judas betrayed Jesus he at least wanted payment: “What will you give me?” But they knew Saul wanted David’s blood and initiated the offer.

Saul thankfully received their good news and gladly laid hold of the opportunity to hunt David in their wilderness. Was it a sport with this wicked king to make a prey of him as hunting is a sport to some. He indicated to them how kindly he took it (1 Sam. 23:21) and notice how near is God to his mouth, though far from his heart, “The Lord bless you for your concern for me,” It seems he looked upon himself as a miserable man and an object of pity not realizing that his own envy and ill-nature had made him that way. He was king, he might have had life easy and have needed no man’s compassion.

He likewise insinuated the little concern that the generality of his people showed for him as though to say “You have compassion on me, which others have not.” Saul gave them instructions to search more particularly for David’s hiding places (1 Sam. 23:22), “for” he says they "tell me he is very crafty.” representing him as a man astute, devious and shrewd to do mischief, whereas all David’s calculations were simply to protect himself.

It was strange that Saul did not go down with them immediately, but he hoped by their means to gain his own objectives with the more certainty, and in this tactical mistake God gave David more time to shift for himself. But the Ziphites had laid their spies in all the places where he was likely to be discovered, and therefore Saul might come and seize him if he was in the land, (1 Sam. 23:23). Now Saul thought himself sure of his prey and flattered himself with the thoughts of devouring it. Satan too, like a roaring lion seeks whom he may devour. Will he devour you?

The closer danger that David now experienced and knowing that the Ziphites had betrayed him, he retired from the hill of Hachilah to the wilderness of Maon (1 Sam. 23:24), and at this time he evidently wrote Psalm 54:1-7, as appears by the title. In it he calls the Ziphites “arrogant foes . . . ruthless people,” though they were Israelites, probably because they used him barbarously; but he put himself under the divine protection: “Surely God is my help,” and then all will be well. Here is what David wrote then:

Psalm 54 For the director of music. With stringed instruments. A maskil of David. When the Ziphites had gone to Saul and said, “Is not David hiding among us?”

Save me, O God, by your name; vindicate me by your might.
Hear my prayer, O God; listen to the words of my mouth.
Arrogant foes are attacking me; ruthless people are trying to kill me — people without regard for God.
Surely God is my help; the Lord is the one who sustains me.
Let evil recoil on those who slander me; in your faithfulness destroy them.
I will sacrifice a freewill offering to you; I will praise your name, Lord, for it is good. 7 You have delivered me from all my troubles, and my eyes have looked in triumph on my foes.

Saul, having got intelligence of him, pursued him closely (1 Sam. 23:25), until he came so near him that there was but a mountain between them (1 Sam. 23:26), David and his men on one side of the mountain flying and Saul and his men on the other side pursuing; David in fear and Saul in hope. But this mountain was an emblem of the divine Providence coming between David and the destroyer, like the pillar of cloud between the Israelites and the Egyptians. David was concealed by this mountain and Saul confounded by it. David now fled as a bird to his mountain (Ps. 11:1) and found in God the shadow of a great rock. Saul hoped with his numerous forces to enclose David, and compass him in and his men; but the ground did not prove convenient for his design, and so it failed. A new name was given to the place to remember this (1 Sam. 23:28): Selah-hammah-lekoth—the rock of division, because it divided/separated between Saul and David.

3. He (God) Will also Provide a Way Out 24 – 29

Notice he deliverance of David out of this danger. God gave Saul a timely diversion just when he was ready to lay hold of David. Intelligence was brought to Saul that the Philistines were invading the land (1 Sam. 23:27), possibly that part of the land where his own estate lay, which would be seized, or at least spoiled, by the invaders. Remember the little notice he earlier took of Keilah’s distress and David’s relief of it. Now he is suddenly concerned about the invasion of the Philistines. Could it be because of some private interests regarding his own land? Why is he suddenly concerned about the Philistines invasion when he was not concerned when they invaded Keilah? Why does he now leave off pursing David and has gone so quickly to oppose the Philistines? However it was, whatever the difference between then and now and whatever his motive for leaving David to pursue the Philistine this time, he found himself under a necessity of going against the Philistines. (1 Sam. 23:28) “Then Saul broke off his pursuit of David and went to meet the Philistines” and by this means David was delivered when he was on the brink of destruction. Saul missed his catch and God was glorified as David’s wonderful Protector.

When the Philistines invaded the land they were far from intending any kindness to David by it, yet the overruling providence of God, which orders all events and times made it very useful to David. The wisdom of God is never at a loss for ways and means to preserve his people. Just as this Saul was diverted and David was safe, so another Saul was converted, just when he was “breathing out murderous threats against the Lord’s disciples” (Acts 9:1. 5) and God’s Church was safe.

David, having escaped, took shelter in some natural fortresses, which he found in the wilderness of En-Gedi, (1 Sam. 23:29). (Remember the words for cave and stronghold are almost interchangeable; almost the same.) En Gedi and its nature reserve on the western shore of the Dead Sea, is where the fauna and flora of a splendid nature reserve today intersects with great biblical adventures. En Gedi, in the wilderness of Judah is quite possibly the place where David wrote Psalm 63:1-11. This Psalm breathes as much pure and devout affection as almost any of his psalms; for in all places and in all conditions David still kept up his communion with God. Very possible it was there that David wrote:

Psalm 63 A psalm of David. When he was in the Desert of Judah.

You, God, are my God, earnestly I seek you; I thirst for you, my whole being longs for you, in a dry and parched land where there is no water.
I have seen you in the sanctuary and beheld your power and your glory.
Because your love is better than life, my lips will glorify you.
I will praise you as long as I live, and in your name I will lift up my hands.
I will be fully satisfied as with the richest of foods; with singing lips my mouth will praise you.
On my bed I remember you; I think of you through the watches of the night.
Because you are my help, I sing in the shadow of your wings. 8 I cling to you; your right hand upholds me.
Those who want to kill me will be destroyed; they will go down to the depths of the earth.
They will be given over to the sword and become food for jackals.

But the king will rejoice in God; all who swear by God will glory in him, while the mouths of liars will be silenced.

I wish I could tell you that Christian leaders in God’s Church today do not and will not face difficulties such as David experienced. But if I said that I would be lying. The same devil and demons who worked through people—human beings—in David’ day are at work today. If we cannot, or do not, learn to continue to praise and worship God, keep our spirits strong and maintain a daily and dynamic relationship with God through the difficulties He allow satan to bring upon us, we will never succeed in Christian ministry. This is why a series of teachings about David and how he maintained his faith and his joy through life’s problems is so useful and beneficial for Christian ministers. You will meet a “Saul” and plenty of “Ziphites” in your lifetime. How you respond to them will either make you stronger or destroy you.

And if you have a “Jonathan” in your life, thank God for that.

THE VALUE OF DIRECTION FROM GOD

luiz@vidalyon.com (Luiz Sifuentes) — Sun, 05 Mar 2023 02:29:58 GMT

I Samuel 23:1-13

23:1 When David was told, “Look, the Philistines are fighting against Keilah and are looting the threshing floors,” 2 he inquired of the Lord, saying, “Shall I go and attack these Philistines?” The Lord answered him, “Go, attack the Philistines and save Keilah.” 3 But David’s men said to him, “Here in Judah we are afraid. How much more, then, if we go to Keilah against the Philistine forces!” 4 Once again David inquired of the Lord, and the Lord answered him, “Go down to Keilah, for I am going to give the Philistines into your hand.” 5 So David and his men went to Keilah, fought the Philistines and carried off their livestock. He inflicted heavy losses on the Philistines and saved the people of Keilah. 6 (Now Abiathar son of Ahimelek had brought the ephod down with him when he fled to David at Keilah.) 7 Saul was told that David had gone to Keilah, and he said, “God has delivered him into my hands, for David has imprisoned himself by entering a town with gates and bars.” 8 And Saul called up all his forces for battle, to go down to Keilah to besiege David and his men. 9 When David learned that Saul was plotting against him, he said to Abiathar the priest, “Bring the ephod.” 10 David said, “Lord, God of Israel, your servant has heard definitely that Saul plans to come to Keilah and destroy the town on account of me. 11 Will the citizens of Keilah surrender me to him? Will Saul come down, as your servant has heard? Lord, God of Israel, tell your servant.” And the Lord said, “He will.” 12 Again David asked, “Will the citizens of Keilah surrender me and my men to Saul?” And the Lord said, “They will.” 13 So David and his men, about six hundred in number, left Keilah and kept moving from place to place. When Saul was told that David had escaped from Keilah, he did not go there.

1. There are many voices; which one will we listen to? I Samuel 23:1-4 To Whom did David listen? Now we find out why the prophet Gad probably by divine direction, ordered David to go into the land of Judah: (1 Sam. 22:5). It was that, since Saul neglected his duty to protect Israel, David might take care of it, in spite of the bad treatment he received. He must render good for evil, and thereby became a type of Him who not only ventured His life, but laid down His life, for those that were His enemies.

News is brought to David, as though he, not Saul, were the patron and protector of his country’s liberties, that the Philistines had overtaken the city of Keilah and plundered the surrounding countryside 1 (I Sam. 23:1). Possibly it was the departure both of God and David from Saul that encouraged the Philistines to take advantage of a perceived weakness in Israel. Saul opposed God’s will, so God opposed him. When political leaders begin to persecute God’s people, the church, let them expect opposition and difficulties on all sides. One way for any country to be at peace is to let God’s Church be at peace in it. If Saul fights against David, the Philistines shall fight against David’s country.

David is willing enough to give relief to the citizens of Keilah, but first he wanted to enquire of the Lord. Here we can see David’s generosity and public-spiritedness. Though his head and hands were full of his own business, and he had enough to do with the little force he had to protect himself, yet he was concerned for the safety of his country and could not sit still and see his fellow Israelites ravaged.

Even though Saul, whose business it was to guard the borders of his land, hated him and sought his life, yet David was willing, to the utmost of his power, to serve him and his interests against the common enemy, and bravely rejected the thought of yielding up the peace that God wanted for His people Israel just because of his own private issues with Saul.

Those are unlike David who sadly are unwilling to do more good just because they have not been appreciated for the good services they have already done.

In 22:5 God took the initiative to direct David through Gad, but now David is asking. David took the initiative. Perhaps he asked because David had recently gone to Gath for safety from Saul, now before he attacks them at Keilah he wanted to know the mind of the Lord.

Scripture does not say whether David consulted with Gad or Abiathar. Maybe he asked both of them—the prophet and the new young High Priest. Both were there. David certainly honored God either way when he enquired of the Lord; but it seems (by 1 Sam. 23:6) that Abiathar was there already with the ephod. His enquiry is, “Shall I go and attack these Philistines?” It is possible that David’s question had two meanings: he enquired whether he might lawfully take Saul’s work upon himself, and act without being sent by him and also concerning this specific event, whether he might safely venture against such a great force as the Philistines had with such a small handful of men with himself while also having such a dangerous enemy as Saul at his back. It is our duty, and will be our ease and comfort, whatever happens, to acknowledge God in all our ways and to seek direction from him. God will direct us if we ask. Our problem often is that we don’t ask. Maybe we don’t want to know. Or don’t want to know from Him. Or prefer to lean on our own understanding. David knew because David asked.

Israel’s king Ahaziah years later, by contrast, asked the wrong god—Baal-Zebub, the god of Ekron—in II Kings1:2, but Elijah set that situation straight.

God appointed David once and now again to go against the Philistines, (against the giant and now against the Philistines at Keilah) and promised him success: “Go, attack the Philistines and save Keilah.” This would have been encouraging, but then no sooner did he begin to have soldiers of his own than he found it hard enough to manage them. They objected that they had enemies enough among their own countrymen, they needed not to make the Philistines their enemies. Their hearts failed them when they they realized they were in enough danger from just Saul’s band of pursuers, but much more now if they engaged the Philistine armies. To satisfy them, therefore, “Once again David inquired of the Lord” and received, not only a full commission, which would warrant him to fight though he had no orders from Saul, but also a full assurance of victory: “Go down to Keilah, for I am going to give the Philistines into your hand.” This should have been enough to animate the greatest coward he had in his regiment. So what about us? We should not throw caution to the wind and move out carelessly or presumptuously, but rather ask and when we have the signal from the Lord, when the wind is blowing in the Mulberry trees or the dew is on the fleece only, we should confidently and bravely make our move. Presumption and to lag are both wrong.

David took action; he went accordingly against the Philistines, routed them, and rescued Keilah, (1 Sam. 23:5), and it appears that he also advanced into the country of the Philistines, for he carried off their cattle in pay-back for the wrong they did to the men of Keilah in robbing their threshing-floors.

Earlier we asked the question about to whom did David direct his question—Abiathar or Gad. Now, 1 Sam. 23:6 seems to give an explanation for how David was able to know God’s answer to his questions. It says “ (Now Abiathar son of Ahimelek had brought the ephod down with him when he fled to David at Keilah.)” The preceding chapter tells of Abiathar’s arrival, but it does not say that he brought the ephod with him. Now we learn that he evidently had. The ephod included the urim and thummim. They were only physical things, instruments, but their value far surpassed the monetary value of the cloth and stones of which it was made. It represented the way God ordained for his representative, the high priest, to discern the will of God. It surely would have been a great comfort to David, in his banishment, that when he could not go to the house of God, he had some of the choicest treasures of that house brought to him, the high priest and his breast-plate of judgment. The man who can reveal the will and plan of God is a much greater prize than the greatest army. This was a true blessing. He had a prophet and a High Priest.

2. (After victory over the Philistines) David experienced danger again from his own king. Saul contrived within himself the destruction of David (1 Sam. 23:7, 8): He heard that he had come to Keilah; and did he not hear what brought him? Was it not told him that he had bravely relieved Keilah and delivered it out of the hands of the Philistines? This, one would think, should have motivated Saul to consider what honor and dignity should be given to David for this. But, instead of that, he snatches it as an opportunity of doing David a mischief. An ungrateful wretch he was, and forever unworthy to have any service or kindness done to him. Well might David complain of his enemies that they rewarded him evil for good, and that for his love they were his adversaries, 35:12 says, “They repay me evil for good and leave me like one bereaved” and Psalm 109:4 says, “in return for my friendship they accuse me, but I am a man of prayer.” Christ was also misused like this, “I have shown you many good works from the Father. For which of these do you stone me?” (John 10:32). Wonderful examples to follow!

Notice with me how Saul abused the God of Israel, in seeming to make Him a partner in his evil intentions and promise success to himself because God was supposedly on his side: “God has delivered him into my hands, as though the one who was rejected by God for disobedience were suddenly favored by him, and David was rejected. He vainly triumphed before the victory, forgetting how often he had had greater advantages against David than now and had yet missed his aim. He foolishly, sanctimoniously and pompously connected God with his cause, because he thought he had gained an advantage—David was trapped in Keilah. When God is truly on our side that is great, but let us not arrogantly presume so.

Therefore David prayed, “Do not grant the wicked their desires, Lord; do not let their plans succeed” (Psalm 140:8). We must not think that smiling and claiming God’s favor either justifies an unrighteous cause or secures its success. Saul abused the Israel of God, in making his men servants of his malice against David. He called all the people together to war, and they must with all speed march to Keilah to besiege David and his men, though concealing that design; for it is said, “ Saul was plotting against him” (v 9) and his loyal men were made to be tools of adversity against God’s chosen future king for Israel. We are Christian leaders yet sometimes our actions are evil and we are to blame, but pity the underlings who have no choice in their actions; they obey, but innocently become tools of unrighteousness. Some people suffer under poor leadership; that is sad, but worse than that, others are made servants and instruments of unrighteousness and that is even more sad. Saul’s attitude and behavior provides us with an opportunity to examine our leadership style. What kind of leader are you?

3. David consulted with God concerning his own preservation. He knew by the information bought to him that Saul was plotting his ruin and therefore appealed to his great Protector for direction. No sooner is the ephod brought to him than he makes good use of it: Bring the ephod. Today we do not have or need an ephod. We have the Scriptures, the living Word of God, in our hands; let us take advice from it when we do not know what to do. Instead of saying “Bring the ephod”, say, “Bring the Bible.”

David’s prayer to God on this occasion was very solemn and reverent. Twice he called God the Lord God of Israel, and three times called himself his servant, (vs 10-11) Those that talk to God must know their distance, and to Whom they are speaking.

His prayer is also very specific and expressive. His representation of the case is: (23:10): “Lord, God of Israel, your servant has heard definitely that Saul plans to come to Keilah and destroy the town on account of me.” David would not call for the ephod upon every idle rumor. He does not say, “to destroy me,” but, “to destroy the city,” perhaps as Doeg had recently done to the city of Nob, “on account of me.” He is as concerned for their safety as for his own, and will expose himself anywhere rather than that they would be troubled merely by his being among them. Generous souls are like that. His petition is very particular. God allows us this privilege in our prayers to him: “Lord, direct me in this matter, about which I am now at a loss.”

David heard “definitely” about Saul’s “plan.” This is an interesting juxtaposition of two antonyms. The message was definite, but the plan was not; Saul did not succeed, because David fled under the direction of David’s Protector.

We do not know why David reversed what would have been a more natural sequence for the two questions of verse 11: “Will the citizens of Keilah surrender me to him? Will Saul come down, as your servant has heard?” But God in his answer puts him in the right order. That second question should have been put first, and was first answered, “Will Saul come down, as your servant has heard?” “Yes,” says God’s answer, “he will come down; he has resolved it, is preparing for it, and will do it, unless he hears that you have left the town.” “Okay, if he does come down will the men of Keilah stand with and defend me or will they open the gates to him, and give me to him?” God said “Yes” and “Yes.”

If he had asked the men, the magistrates or elders, of Keilah themselves what they would do in that case, they could not have told him, not knowing their own minds. They would not have known what they would do. Nor what they should do. Nor at the time of decisions which way the greater number of votes in their council would go. They might have told him they would protect him, and yet afterwards betray him; but God could tell him perfectly and infallibly: “When Saul besieges their city, and demands of them that they surrender you into his hands regardless of how fond of you they now seem to be as their savior, they will deliver you up rather than face Saul’s fury.” Note, [1.] God knows all men better than they know themselves, knows their length, their strength, what is in them, and what they will do if they come into such and such circumstances. [2.] He therefore knows not only what will be, but what would be if it were not prevented; and therefore knows how to deliver the godly out of temptation, and how to render to every man according to his works.

David, now knowing from God about of his real danger, left Keilah, 1 Sam. 23:13. His followers had now increased in number to 600; with these he went out, not knowing where he would go, but resolved to follow God’s protection and therefore put himself under it. This broke up Saul’s plans. Saul claimed that God had delivered David into his hand, but the story actually proved that God delivered him out of his hand, as a bird out of the snare of the fowler. “When Saul was told that David had escaped from Keilah, he did not go there” with the body of the army, as he intended (1 Sam. 23:8), and resolved to take only his own guards, and go in quest after him. And you and I see another illustration that God does baffle the designs of his people’s enemies and turn their counsels around. God knows how to turn the tables. That is why it is good for you and me and all Christian leaders, pastors, evangelists and missionaries to learn the value of and how to receive direction from God. Don’t leave home without it.

DAVID’S SENSE OF RESPONSIBILITY

luiz@vidalyon.com (Luiz Sifuentes) — Sun, 05 Mar 2023 02:28:50 GMT

I Samuel 22:6 – 23

6 Now Saul heard that David and his men had been discovered. And Saul was seated, spear in hand, under the tamarisk tree on the hill at Gibeah, with all his officials standing at his side. 7 He said to them, “Listen, men of Benjamin! Will the son of Jesse give all of you fields and vineyards? Will he make all of you commanders of thousands and commanders of hundreds? 8 Is that why you have all conspired against me? No one tells me when my son makes a covenant with the son of Jesse. None of you is concerned about me or tells me that my son has incited my servant to lie in wait for me, as he does today.” 9 But Doeg the Edomite, who was standing with Saul’s officials, said, “I saw the son of Jesse come to Ahimelek son of Ahitub at Nob. 10 Ahimelek inquired of the Lord for him; he also gave him provisions and the sword of Goliath the Philistine.” 11 Then the king sent for the priest Ahimelek son of Ahitub and all the men of his family, who were the priests at Nob, and they all came to the king. 12 Saul said, “Listen now, son of Ahitub.” “Yes, my lord,” he answered. 13 Saul said to him, “Why have you conspired against me, you and the son of Jesse, giving him bread and a sword and inquiring of God for him, so that he has rebelled against me and lies in wait for me, as he does today?” 14 Ahimelek answered the king, “Who of all your servants is as loyal as David, the king’s son-in-law, captain of your bodyguard and highly respected in your household? 15 Was that day the first time I inquired of God for him? Of course not! Let not the king accuse your servant or any of his father’s family, for your servant knows nothing at all about this whole affair.” 16 But the king said, “You will surely die, Ahimelek, you and your whole family.” 17 Then the king ordered the guards at his side: “Turn and kill the priests of the Lord, because they too have sided with David. They knew he was fleeing, yet they did not tell me.” But the king’s officials were unwilling to raise a hand to strike the priests of the Lord. 18 The king then ordered Doeg, “You turn and strike down the priests.” So Doeg the Edomite turned and struck them down. That day he killed eighty-five men who wore the linen ephod. 19 He also put to the sword Nob, the town of the priests, with its men and women, its children and infants, and its cattle, donkeys and sheep. 20 But one son of Ahimelek son of Ahitub, named Abiathar, escaped and fled to join David. 21 He told David that Saul had killed the priests of the Lord. 22 Then David said to Abiathar, “That day, when Doeg the Edomite was there, I knew he would be sure to tell Saul. I am responsible for the death of your whole family.23 Stay with me; don’t be afraid. The man who wants to kill you is trying to kill me too. You will be safe with me.”

1. Saul’s Arrogant Tirade 6-8

We have seen the progress of David’s troubles; now here we have the progress of Saul’s wickedness. He seems to have laid aside the thoughts of all other business and to have devoted himself wholly to the pursuit of David. He heard in time, by the gossip of the country, that David was discovered; and so he called all his servants about him, and sat down under a tree, or grove, in the high place at Gibeah, with his spear in his hand for a scepter, suggesting the force by which he intended to rule, and the present condition of his mind, which was to kill all that stood in his way.

In this bloody court of inquisition, Saul sought for information against David and Jonathan. (I Sam. 22:7-8) Two things he was willing to suspect and desired to prove, that he might wreak his malice upon two of the best and most excellent men he had about him: 1. That his servant David did lie in wait for him and seek his life, which was utterly false. He really sought David’s life, and therefore pretended that David sought his life, though he could not charge him with any action that gave the least shadow of suspicion. 2. That his son Jonathan stirred him up to do so, and was partner in crime with him in imagining and planning the death of the king. This also was notoriously false. There was a league of friendship between David and Jonathan, but no conspiracy in anything evil; no aspect of their friendship contained any ill will to Saul.

If Jonathan had agreed, after the death of Saul, to resign to David, in compliance with the revealed will of God, what harm would that do to Saul? The best of friends to their king and country have often been misrepresented as enemies to both; even Christ himself was. Saul took it for granted that Jonathan and David were in a plot against him, his crown and dignity, and was displeased with his servants that they did not give him information about it, supposing that they could not but know it; whereas really there was no such thing. See the nature of a jealous malice, and its pitiful arts to extort discoveries of things that are not. He looked upon all about him as his enemies because they did not say just as he said; and told them, (1.) That they were very unwise, and acted against the interest both of their tribe (for they were Benjamites, and David, if he were advanced, would bring the honor into Judah which was now in Benjamin) and of their families; for David would never be able to give them such rewards as he had for them, of fields and vineyards, and such preferments, to be colonels and captains. (2.) That they were unfaithful: You have conspired against me. What a continual agitation and torment are those in that give way to a spirit of jealousy! If a ruler listens to lies, all his officials become wicked. (Prov. 29:12), that is, they seem to be so in his eyes or they become wicked in order to please the king. (3.) That they were very unkind. He thought to work upon their good nature with that word: There is none of you that is so much as sorry for me, or sympathetic for my cause, as it could be read. By these reasonings he stirred them up to act vigorously, as the instruments of his malice, that they might not be suspicious of them. Shall you and I believe what we hear when a jealous leader spouts off?

2. Doeg’s Report 9-10

Though he could not learn anything from his servants against David or Jonathan, yet he got information from Doeg against Ahimelech the priest.

A charge is brought against Ahimelech by Doeg, and he himself is evidence against him, (I Sam. 22:9-10). Perhaps Doeg, as bad as he was, would not have given this information if Saul had not requested it, for if he had been very forward with it, he would have done it sooner: but now he thinks they must be all deemed traitors if none of them be accusers, and therefore told Saul what kindness Ahimelech had shown to David, which he himself happened to witness. He had enquired of God for him and he had furnished him with bread and a sword. All this was true; but it was not the whole truth. He ought to have told Saul further that David had made Ahimelech believe he was then going upon the king’s business; so that what service he did for David, however it proved, was designed to honor Saul, and this would have cleared Ahimelech, whom Saul had in his power, and would have thrown all the blame upon David, who was out of his reach.

3. The King and the High Priest 11-16

Ahimelech the High Priest was seized, or summoned to appear and be accused before the king. The king sent for him and all the priests who then attended the sanctuary, whom he supposed to be aiding and abetting; and they, not being conscious of any guilt, and therefore not apprehensive of any danger, came all of them to the king (1 Sam. 22:11), and none of them attempted to make an escape, or to flee to David for shelter, as they would have done if they had known Saul’s intent or that Saul harbored such a bitter misunderstanding of David’s character.

Saul accused Ahimelech himself with the utmost hatred and indignation (1 Sam. 22:12): Listen now son of Ahitub; not so much as calling him by his name, much less giving him his title of distinction. It appears that Saul had cast off the fear of God, that he showed no respect at all to his priests, but took pleasure in affronting them and insulting them. Ahimelech held up his hand at the bar in those words: “Yes, my lord, ready to hear my charge, knowing I have done no wrong.” He did not object to the jurisdiction of Saul’s court, nor insist upon an exemption as a priest, no, not though he is a high priest, who had the authority of a judge, or chief magistrate; but Saul having now the sovereignty vested in him, in things pertaining to the king, even the high priest sets himself on a level with common Israelites. Let every soul be subject (even clergymen) to the higher powers.

False charges are presented to him (1 Sam. 22:13), that he, as a false traitor, had joined himself with the son of Jesse in a plot to depose and murder the king. “His design” (says Saul) “was to rise up against me, and you assisted him with food and arms.” See what wrong conclusions can be reached from the most innocent actions, how dangerous it is for those that live under a tyrannical government, and what reason we have to be thankful for the happy and wise administration of the government under which some of us are privileged to be.

Ahimelek pled, not guilty (I Sam 22:14,15), and in his own defense pointed out David’s virtues. We are examining the life of David in this series of lessons. We are not studying Saul’s life except in his role as the severe tool God used in training David. Saul is an example of the kind of person, event or circumstance God may be using to develop you. Saul’s misuse of Ahimelek is part of that story. We see that Ahimelek acknowledged the action, but denied that he did it traitorously or maliciously, or with any design against the king. He pled that he was so far from knowing of any quarrel between Saul and David that he really took David to have been then as much in favor at court as ever he had been.

Observe, He did not plead that David had told him a lie even though David did, in fact, tell the lie that he was on the king’s business. Ahimelek did not want to make David look bad telling of the weakness of so good a man, no, not for his own personal defense, especially to Saul, who sought all opportunities to misuse David. Ahimelek insisted on the good reputation of David as the most faithful of all the servants of Saul, the honor the king himself had given David in marrying his daughter to him, the use the king had often made of him, and the trust he had in him: “He goes at your bidding, and is honorable in your house, and therefore anyone would think it a valuable piece of service to the king to show David respect, so far from apprehending it to be a crime.”

Proverbs 22:1 says, “A good name is more desirable than great riches; to be esteemed is better than silver or gold” and Ecclesiastes 7:1says, “A good name is better than fine perfume,” and David was certainly blessed with a good name and reputation, but in this case with Saul, even that did not help him.

He pled that he had enquired of God for him when he was sent by Saul upon other expeditions, and did it now as innocently as ever he had done it. He protested the horror of the thought of being in a plot against the king: “Be it far from me. I mind my own business, and meddle not with state matters.” He begs the king’s favor: “Let him not blame us for any crime;” and concluded with a declaration of his innocency: Your servant knew nothing of all this. Could any man plead with more evidences of sincerity? Had he been tried by a jury of honest Israelites, he would certainly have been acquitted, for who can find any fault in him?

But, Saul himself gave judgment against him (1 Sam. 22:16): You will surely die, Ahimelech, as a rebel, you and all your father’s house. What could be more unjust? Ecc 3:16 speaks of injustice, “I saw under the sun the place of judgment, that wickedness was there” This surely was such a place with five reasons for it bing unfair: (1.) It was not right that Saul should himself alone, give judgment in his own cause, without any appeal to judge or prophet, to private advice or to a council of war. (2.) That so reasonable a plea should be overruled and rejected without any reason, or any attempt to disprove the accusation of it, but purely with a high hand. (3.) That sentence should be passed so hastily and with so much agitation, the judge taking no time himself to consider it, or allowing the prisoner any time to defend himself before someone neutral. (4.) That the sentence should be passed not only on Ahimelech, himself, who was the only person accused by Doeg, but on all his father’s house, against whom nothing was charged: must the children be put to death for the fathers? (5.) That the sentence should be pronounced in passion, not for the support of justice, but for the gratification of his brutish rage.

Saul issues out a verbal warrant for the immediate execution of this bloody sentence. He ordered his footmen to be the executioners of this sentence, but they refused, (22:17). With this he intended to put a further disgrace upon the priests; they may not die by the hands of the men of war (as 1 Kgs. 2:29) or his usual ministers of justice, but his footmen must triumph over them, and wash their hands in their blood.

Never was the command of a king more barbarously given: Turn and slay the priests of the Lord. This is spoken with such an unkind attitude as can scarcely be paralleled. Had he seemed to forget their sacred office or relation to God, and taken no notice their priestly position, he would have produced some regret that men of that noble character should fall under his unjust displeasure. But to call them the priests of the Lord, as he ordered his footmen to cut their throats, looked as if, he truly hated them because they were priest of the Lord. God having rejected him, and ordered another to be anointed in his place, he seems well pleased with an opportunity to be revenged on the priests of the Lord, since he could not get revenge on God himself. What wickedness will not the evil spirit motivate men to do, when he gets dominion over them! He charged, in his order that which was utterly false and unproven, that they knew when David fled; whereas they knew nothing of the matter. But malice and murder are commonly supported with lies. Pity the priests, but pity Saul even more.

Never was the command of a king more honorably disobeyed. The footmen had more sense and grace than their master. Though they might expect to be banished out of their position in the king’s court, if not punished and put to death for their refusal, yet, come on them what would, they would not offer to kill the priests of the Lord. They had reverence for their own office and a conviction of their innocence. Sometimes it is right to disobey. Sometimes we must not conform. We must at times disagree and disobey. We cannot always comply. Pray that God will give you the discernment to know when to break the rules. These officers near Saul did. Moses did not step aside and let God destroy Israel and then make of himself a great nation. Elisha did not stop following Elijah near the time Elijah was transported. So should we know when to disobey.

4. A Horrible Slaughter 17-19

Saul ordered Doeg (the accuser) to be the executioner, and he obeyed. One would have thought that the footmen’s refusal would awaken Saul’s conscience, and that he would not insist upon such a barbarous thing that his footmen would not do. But his mind was blinded and his heart hardened, and, if they will not do it, the hands of the witness shall be upon the victims, (Deut. 17:7). The most bloody tyrants have found instruments of their cruelty as barbarous as themselves. Doeg is no sooner commanded to fall upon the priests than he does it willingly enough, and, meeting with no resistance, apparently slays with his own hand on that same day eighty-five priests that were of the age of priestly activities, that is between twenty and fifty, for they wore a linen ephod (22:18), and perhaps even appeared at this time before Saul in their priestly robes, and were slain in them.

One would think that this was enough to satisfy the most blood-thirsty; but the horror of persecution still cries, “Give more, give more.” Doeg, probably by Saul’s order having murdered the priests, went to their city, Nob, and put everyone else there to the sword (22:19), men, women, and children, and the cattle too. This was barbarous cruelty of which one cannot think without horror! Strange that ever it should enter into the heart of man to be so evil, so inhuman! We may see in this, the desperate wickedness of Saul when the Spirit of the Lord had departed from him. Nothing so vile but those who have provoked God to give them up to their hearts’ lusts may be urged to it. If God’s Spirit departs from us, we too could be driven to do horrible things.

He that was so compassionate as to spare Agag and the cattle of the Amalekites, in disobedience to the command of God, (I Sam 15) could now, with unrelenting heart of steel, see the priests of the Lord murdered, and nothing spared of all that belonged to them.

For all it’s sinfulness, we must also realize that a just God left him to fulfill a prophecy regarding Eli; the accomplishment of the threatenings long since pronounced against the house of Eli; for Ahimelech and his family were descendants from him. Though Saul was unrighteous in doing this, yet God was righteous in permitting it. Now God performed against the house of Eli the something God predicted at which the ears of those that heard it must needs tingle. God had told Eli that he would judge his house for ever (1 Sam. 3:11-13). No word of God shall fall to the ground.

This situation brings up another subject. Was it right for Israel to have recently asked for a king? Maybe this was a judgment upon Israel, a just punishment for their desiring a king before the time God intended them one. How deplorable was the state of religion at this time in Israel! Though the ark had long been in hiding, yet it was some comfort to them that they had the altar, and priests to serve at it; but now to see their priests covered with their own blood, and the heirs of the priesthood too, and the city of the priests made a desolation, so that the altar of God was necessarily neglected for lack of attendants, and this by the unjust and cruel order of their own king to satisfy his brutish rage—this surely went to the heart of all thinking Israelites who remembered their own contemporary history, and would make them wish a thousand times over that they had been satisfied with the government of Samuel and subsequent prophets rather than a king. The worst enemies of their nation could not have done them a greater mischief than their own king they had asked for.

5. David and Abiathar 20 -23

Abiathar, the son of Ahimelech, escaped out of the massive murders in the priests’ city. Probably when his father went to appear, to Saul’s summons, he was left at home to attend the altar, by which means he escaped the first execution, and, before Doeg and his bloodhounds came to Nob on their killing mission, he learned of the danger, and had time to get away. And where should he go but to David? (22:20). Let those that face dangers today for the Son of David commit the keeping of their souls to him as Abiathar did to David, 1 Pet. 4:19 says “So then, those who suffer according to God’s will should commit themselves to their faithful Creator and continue to do good.”

David reacted with a sense of responsibility when he heard the sad news Abiathar brought. He gave David an account of the bloody work Saul had done among the priests of the Lord (1 Sam. 22:21), as the disciples of John, when their master was beheaded, went and told Jesus, (Mt. 14:12). And David greatly lamented the calamity itself, but especially because he had been an accessory to it: I am responsible for the death of your whole family (22:22) It is a great trouble to a good man to find himself in any way an occasion for the calamities of the church and ministry. David knew Doeg’s character well enough that he feared he would do some such mischief as this when he saw him at the sanctuary: I knew he would be sure to tell Saul. He calls him Doeg the Edomite, because he retained the heart of an Edomite, though, by embracing the profession of the Jewish religion, he had put on the mask of an Israelite. Doeg had been “detained before the Lord” (21:7) What did that mean? “Detained?”

David offered protection to Abiathar. He perceived him to be terrified, as he had reason to be, and therefore told him not to fear, he himself would take care of him as for himself: “You will be safe with me” David, having had time to recollect himself, speaks with assurance of his own safety, and promised that Abiathar will have the full benefit of his protection. It is promised to the Son of David that God will hide him in the shadow of his hand (Isa. 49:2), and, with Him, all that are His may be sure that they will be in safe, Ps. 91:1.

David had now not only a prophet (Gad), but a priest (Abiathar), a high-priest, with him, to whom he was a blessing and they to him, and both of them good reasons for success. There is value in surrounding yourself with godly people.

Yet it appears (by 1 Sam. 28:6) that Saul too had a high priest, for he had a urim to consult: it is supposed that he preferred Ahitub the father of Zadok, of the family of Eleazar (1 Chron. 6:8), for even those that hate the responsibilities of godliness yet want to have it’s good appearance.

It must not be forgotten here that David at this time wrote Ps. 52 as appears by the title of that psalm, in which he portrays Doeg not only as malicious and spiteful, but as false and deceitful, because though what he said was, for the substance of it, true, yet he put a false meaning on it, with a design to gain favor with Saul and do much harm to David’s cause and the priesthood. Yet even then, when the priesthood of the house of Eli had become as a withered branch, David looks upon himself as an “olive tree flourishing in the house of God,” Ps. 52:8. In the great hurry and distraction in which David continually lived at this period of his life, yet he found both time and a heart for communion with God, and found comfort in it. This is the David we love and example we follow. We are able and we must do this too.

DAVID AT GATH, ADULLAM, MIZPAH AND HERETH

luiz@vidalyon.com (Luiz Sifuentes) — Sun, 05 Mar 2023 02:27:34 GMT

I Samuel 21:10 – 22:5

(Gath) 10 That day David fled from Saul and went to Achish king of Gath. 11 But the servants of Achish said to him, “Isn’t this David, the king of the land? Isn’t he the one they sing about in their dances: ‘Saul has slain his thousands, and David his tens of thousands’?”
12 David took these words to heart and was very much afraid of Achish king of Gath. 13 So he pretended to be insane in their presence; and while he was in their hands he acted like a madman, making marks on the doors of the gate and letting saliva run down his beard.
14 Achish said to his servants, “Look at the man! He is insane! Why bring him to me? 15 Am I so short of madmen that you have to bring this fellow here to carry on like this in front of me? Must this man come into my house?”
(Adullam) 22:1 David left Gath and escaped to the cave of Adullam. When his brothers and his father’s household heard about it, they went down to him there. 2 All those who were in distress or in debt or discontented gathered around him, and he became their commander. About four hundred men were with him.
(Mizpah in Moab) 3 From there David went to Mizpah in Moab and said to the king of Moab, “Would you let my father and mother come and stay with you until I learn what God will do for me?” 4 So he left them with the king of Moab, and they stayed with him as long as David was in the stronghold.
(Hereth) 5 But the prophet Gad said to David, “Do not stay in the stronghold. Go into the land of Judah.” So David left and went to the forest of Hereth.

David, though king elect, is here an exile—destined to be master of vast treasures, yet now begging his bread—anointed to the crown, and yet here forced to flee from his country. What difficulties God allows often appear differently than his wonderful promises, for the trial of his people’s faith, the glorifying of his name, in the accomplishment of His counsels, and even in the difficulties that lay in the way.

1. Fled from Saul - David was out of the main part of his nation/country, but not out of the will of God. There is no border so important as the border between being in and outside of the will of God. We must recognize this physically invisible, but spiritually ever so important border. Physical borders are not important when compared to this border. “I won’t go there” is a great statement when one is even tempted to cross this border.

Where we are physically and what are we doing are very different matters. It does not matter where we are, but it matters enormously what we are doing. Location is not important; activity choice is.

David fled from Saul. Better to flee than to fight against God’s anointed. Some people bring out the best in us. Stay near them; they are good company. Some people bring out the worst in us. Stay away from them. We should not flee from situations or problems God allows, but should rather be bold and brave and fight with the enemy and win, but when the “enemy” is someone who should be a friend, a brother, sister, a believer who has made himself/herself an enemy, it is better to flee than to fight. Three times Isaac moved away from wells he dug rather than fight the enemy. When Absolom and his army marched toward Jerusalem to destroy David, even if it meant they would destroy the city and the many people who were with David, David again did the noble thing. He was a fighter, but he refused to fight with those with whom he should not fight.

God gave David success in warfare against Amnon, Moab, Seir, Philistines, Aram and all his enemies, but would God have fought for or on David’s side if he were fighting against the wrong “enemy?”

It was probably right for David to flee, but to whom did he flee? I suspect this part of David’s action was a mistake. The arm of flesh will fail you. What could Achish do for him?

2. Gath Israel’s darling had to quit the land of Israel, and he that was the Philistine’s great enemy now seeks shelter among them.

Though the Israelites loved him, yet the king of Israel hated him, so he had to leave his own country. Though the Philistines hated him, yet the king of Gath had an apparent personal kindness for him, appreciating his merit, and possibly the more because David killed Goliath of Gath, who, perhaps had been no friend to Achish. The giant soldier of Gath and the King of Gath were not necessarily good friends. To Achish David now went directly, as to one in whom he could confide, as he did afterwards in chapter 27, and Achish might have protected him in chapter 21 but was evidently afraid of displeasing his own people. God could have used Achish. The king of Judah imprisoned Jeremiah, but the king of Babylon set him at liberty.

Notice the disgust which the servants of Achish felt toward David being there, and their complaint to Achish (ll): “Is not this David? Is not this he that has triumphed over the Philistines? Remember that burden of the song which was so much talked of, Saul has slain his thousands, but David, this very man, his ten thousands. No, Is not this he that (if our intelligence from the land of Israel be true) is, or is to be, king of the land?’’ As such, “he must be an enemy to our country; and is it safe or honourable for us to protect or entertain such a man?’’ Achish perhaps had intimated to them that it would be good to receive David, because he was now an enemy to Saul, and he might therefore be a friend to them. It is common for the outlaws of a nation to be sheltered by the enemies of that nation. Nevertheless, understandably, the servants of Achish objected to Achish’ idea of helping David. We will not have this fellow live among us.

Notice the fear David felt. Though he had reason to put confidence in Achish, yet, when he perceived the servants of Achish were jealous of him, he began to be afraid that Achish would give him over to them. He was sorely afraid (v 12), and perhaps he was the more aware of his own danger, when he was discovered, because he possibly even now, having come from the tabernacle at Nob, wore Goliath’s sword, which, we may suppose, was well known in Gath, and with which he had reason to expect they would cut off his head, as he had cut off Goliath’s head with it.

David now learned by experience what he taught us in Ps. 118:9, that “it is better to trust in the Lord than to trust in princes.” Men of high degree are a lie, and, if we make them our hope, they may prove our fear. It was probably at this time that David wrote Psalm 56:3 (When the Philistines had seized him at Gath) “When I am afraid, I put my trust in you . . . and Psalm 56:11 “. . . in God I trust and am not afraid.”

Observe with me how he escaped; he pretended to be mad. (13) He used the gestures and fashions of a natural fool, or one that had gone out of his mind, supposing they would be ready enough to believe that the contempt he had fallen into, and the troubles he was now in, had driven him to distraction. This disgraceful action of his cannot be justified. It was a low thing to misbehave like this, and inconsistent with the truth of his good and godly character to misrepresent himself. It was not becoming the honor and sincerity of such a man as David; yet it may in some degree be excused, for it was not a downright lie and it was like a stratagem in war, by which he deceived his enemies for the preservation of his own life.

David “pretended” and “acted.” Pretending and acting is deceitful, like lying, but could it ever be right to do so? Was David insane? Was he a mad man? No, but to save his life he pretended and acted. His actions were deceitful. Is it right to deceive? Is it ever right to lie? We honor truth, but we honor life more. When two moral and biblical obligations are in conflict, we must choose the more important one and violate the lesser one. What about the lies that were told to the Nazis by the Europeans who were saving Jewish lives? What about the Jewess, doomed to die, who intentionally became pregnant by a Nazi German guard at a concentration camp in Europe in order to live and gain her freedom?

On quite another theme, what David did here in pretense and for his own safety, which made it partly excusable, drunkards do really, and only to gratify a base lust: they make fools of themselves and change their behavior; their words and actions commonly are either as silly and ridiculous as an idiot’s or as furious and outrageous as a madman’s. Why would men of sense and honor allow themselves to get drunk and be so foolish? Little wonder the Bible teaches us not to get drunk.

His escape by this means, v. 14, v. 15. Achish (as we find afterwards was very kind to him, even when the lords of the Philistines did not want David among them, ch. 28:1, ch. 28:2 ; ch. 29:6) was probably aware that David was only acting, but, wanted to protect him. So Achish pretended to his servants that he thought David was mad, and therefore had reason to question whether it was David or not; or, if it were really David, they need not fear him, what harm could he do them now that his reason had departed from him? They apparently suspected that Achish was inclined to receive David: “Not I,’’ says he. “He is a madman. I’ll have nothing to do with him. You need not fear that I should employ him, or show him any favor.’’ He humors the thing well enough when he asks, “Have I need of madmen? Shall this fool come into my house? I will show him no kindness, but neither shall you hurt him, for, if he is a madmen, he is to be pitied.’’ He therefore drove him away, as it is in the title of Ps. 34, the excellent Psalm David wrote at this time, it shows David did not change his spirit when he changed his behavior, but even in his great difficulties and anxieties, his heart was fixed, trusting in the Lord; and he concluded that psalm with this assurance, that none of those who trust in God shall be desolate, though they may be, as he now was, solitary, distressed and persecuted, he was not forsaken.

David’s reputation had preceded him to Gath. Now we ask a curious question. Later as recorded in chapter 27, David returned to Gath. In chapter 21 it names the king “Achish king of Gath” and in chapter 27 it calls him “Achish son of Maok king of Gath.” The Bible does not say whether this is the same Achish or not, but we do know that in both cases Gath was the place and Gath was in Philistine territory. Remember that this is the David Samuel anointed to be king over Israel; this is the David that Israel loved and celebrated. What if David were in the awkward position of being found fighting against the nation he desired to serve? How will David get out of Philistia? Did David even know that he needed to get out? God knew and God acted.

In chapter 21 David escaped from Gath through his own action, by dribbling in his beard; he was only there for a part of a day. In chapter 27-29, however, after being in Philistia near Gath for over a year and is well entrenched in the city of Ziklag, the Philistines go to war against Saul and Israel. The Philistine commanders from other cities in Philistine were angry with Achish and demanded that David be sent away; they would not allow David to fight with them against Saul. The two ways that God got David out of Philistia are radically different—(1) David acting like a crazy man and (2) other Philistine commanders requiring him to leave. But in both “escapes” God got David out of impossible situations, especially the second time—possibly fighting against Israel which God had promised David would rule. Sometimes the complex, complicated, multi-factored tangles we get ourselves in are so difficult to understand, much less sort out or solve, that we think there is no solution, but in these two situations God got David out of Philistia.

“was very much afraid of Achish king of Gath.” It is curious that David who slew the Philistine giant was afraid of Achish. David was not afraid when (as recorded in chapter 17) he confidently walked out onto the battlefield and faced Goliath. What happened to the man who boldly declared; “You come against me with sword and spear and javelin, but I come against you in the name of the Lord Almighty, the God of the armies of Israel, whom you have defied. This day the Lord will deliver you into my hands, and I’ll strike you down and cut off your head. This very day I will give the carcasses of the Philistine army to the birds and the wild animals, and the whole world will know that there is a God in Israel. All those gathered here will know that it is not by sword or spear that the Lord saves; for the battle is the Lord’s, and he will give all of you into our hands.”? (I Samuel 17:45 – 47) and “With your help I can advance against a troop; with my God I can scale a wall.”? (II Samuel 22:30)

David was human. His faith was not as strong in the court of Achish as it had been on the battlefield. You and I are also human and we have times of soaring faith and periods of discouragement. Instead of faulting David it might be more appropriate to credit God. Even when David’s faith was weak, God was with him and helped him. Even when we are faithless; God is faithful. Achish threw David out and David was spared a difficult situation.

3. Adullam This was one of the royal cities of the Canaanites, now 'Aid-el-ma ( Joshua 12:15; 15:35). It stood on the old Roman road in the valley of Elah, which was the scene of David's memorable victory over Goliath (1 Samuel 17:2), and not far from Gath. It was one of the towns which Rehoboam fortified against Egypt ( 2 Chronicles 11:7). It was called "the glory of Israel" ( Micah 1:15).

The Cave of Adullam was originally a stronghold referred to in the Old Testament, near the town of Adullam, where the future King David sought refuge from King Saul. The word "cave" is usually used but "fortress", which has a similar appearance in writing, is used as well and could’ve been used. Cave and stronghold are used almost interchangeably.

Others say Adullam was either a town 12 miles west and south of Bethlehem and near Gath or a Cave 4 miles south south-east of Bethlehem with close access to Moab where David took his parents. So Adullam was either a town near Gath or a cave nearer Moab where David took his parents. Either place could have served David’s purpose—a place to land between after Gath and before Moab.

“Cave” could also be “caves” or network of caves. It is not difficult to envision 400 men hiding in a network of caves. It reminds us that we believers are hidden in the “Cleft of the Rock.”

David sheltered himself in the cave of Adullam (1). Whether it was a natural or artificial fortress does not appear; it is probable that the access to it was so difficult that David thought himself able, with Goliath’s sword, to keep it against all the forces of Saul, and therefore buried himself alive in it.

The promise of the kingdom implied David would be preserved, and yet David used means (proper means, but nonetheless means) for his own safety, otherwise he would have tempted God. He did not do anything that aimed to destroy Saul, but only to secure himself. He that might have done great service to his country as a judge or general is here shut up in a cave, and thrown out, rejected, as a vessel in which there was no pleasure. We must not think it strange if sometimes shining lights are eclipsed and hidden under a bushel. Perhaps the apostle refers to this instance of David, among others, when he speaks of some of the Old-Testament faith-heroes that wandered in deserts, in dens and caves of the earth, (Heb. 11:38). It was at this time that David wrote Psalm 142, which is entitled, “A prayer when David was in the cave;” and there he complained that no man would know him and that refuge failed him, but hopes that shortly the righteous would compass him about.

It was to that place that his relations gathered around him, his brethren and all his father’s house, perhaps to be protected by him or to give assistance to him; in any case to take their lot with him.

A brother is born for adversity, but we do not know if that was true in this case; possibly not.

Now, Joab, and Abishai, and the rest of his relations, came to him, to suffer and venture with him, possibly in hopes shortly to be advanced with him as they eventually they were. The first three of his mighty men were those that first identified with him when he was in the cave. 1 Chr. 11:15 says, “Three of the chiefs came down to David to the rock at the cave of Adullam, while a band of Philistines was encamped in the valley of Rephaim.”

Here he began to raise forces in his own defence, (2). He found by his recent experience at Gath that he could not save himself by flight, and therefore knew he had to do it by force. Yet he never acted inappropriately, never offered any violence to Saul nor gave any disturbance to the peace of Israel; he only used his forces as a guard to his own person. But, whatever defense his soldiers were to him, they did not at first benefit him, for the band of warriors he had was made up not of great, nor rich, nor stout, nor good men, but men in distress, in debt, and discontented, men of broken fortunes and restless spirits, those that were on their own and did not know what to do with themselves. When David had fixed his headquarters in the cave of Adullam, about 400 such men came and enlisted themselves under him. See what weak instruments God is able to use, by which to bring about his own purposes. Today the Son of David is also ready to receive and use distressed souls, that will appoint him their captain and be commanded by Him.

I Corinthians 1:26-29 says, “Brothers and sisters, think of what you were when you were called. Not many of you were wise by human standards; not many were influential; not many were of noble birth. But God chose the foolish things of the world to shame the wise; God chose the weak things of the world to shame the strong. God chose the lowly things of this world and the despised things—and the things that are not—to nullify the things that are, so that no one may boast before him. It is because of him that you are in Christ Jesus, who has become for us wisdom from God—that is, our righteousness, holiness and redemption. Therefore, as it is written: ‘Let the one who boasts boast in the Lord.’”

4. Mizpah in Moab David’s great-grandmother, Ruth, was from Moab. Would David have heard stories, directly or indirectly, from his great-grandmother and great-grandfather Boaz, the grandparents of Jesse, David’s father? Bethlehem was not far from Moab geographically and Moab was a part of David’s family story because of great-grandparents Boaz and Ruth. At any rate, David left his Father and mother there.

Now we notice the gracious concern he provided for his aged parents. It was not right that they should be exposed either to the dangers or exhaustion which he must expect during his struggle with Saul (their age would by no means bear it); therefore the first thing he did was to find a quiet place for them, whatever became of himself. Let children today learn from this to show kindness at home and care for their parents (1 Tim. 5:4 ).

Notice now David’s humble faith as he expects and waits for God’s help; “Till I know what God will do for me.” (v 3) He expressed his hopes very modestly, as one that had entirely cast himself upon God and committed his way to him, expecting a good issue, not from his own skills, or arms, or merits, but from what the wisdom, power, and goodness of God would do for him. David’s father and mother could not help him, but God could. See Ps. 27:10 “Though my father and mother forsake me, the Lord will rescue me.”

“. . . until I learn what God will do for me.” What a wonderful phrase. Our lives, times, health to a degree, careers, destinies, accomplishments, stories, experiences, circumstances and situations are all a result of a truth contained in this insightful phrase—“what God will do for me.”

What is God doing for you? What has God done for you? What will God do for you? What will happen to you? It is all in God’s hands. Or is it? Some of our destines are partially in our hands. David’s stone hit Goliath in the forehead, but how many of his stones had hit their mark on the trees near Bethlehem where he practiced throwing them while watching the sheep? It is right for David to have said “until I learn what God will do for me,” but it is not right for us to sit passively by, never doing anything to educate, improve, train or develop ourselves as though everything was all on God. Yes, God has a part—a big part, and we have a part—another big part. Let us learn to do what we can do to improve our situation while at the same time allowing God to “do for me.”

5. Hereth (v 5) HERETH hĭr’ ĕth (חָֽרֶת). A forest in Judah between Adullam and Giloh, in which David hid after he departed from Moab. It was probably located around Kharas, a village near Khirbet Qila. It was also probably a city and forest of the same name, 15 miles south of Jerusalem. Just southeast of Adullum and northeast of Keilah. On the map these places are all close together. This is the only place in the Bible where Hereth is mentioned.

What took David to Hereth? David had the advice and assistance of the prophet Gad, who probably was one of the sons of the prophets that were brought up under Samuel, and was possibly recommended to David by Samuel as his chaplain or spiritual guide. Being a prophet, he would pray for him and instruct him in the mind of God; and David, though he was himself a prophet, was glad of his assistance. He advised him to go into the land of Judah (v 5), as one that was confident of his own innocence, and was well assured of the divine protection, and wanted, even in his present hard circumstances, to do some service for his tribe and country. Let him not be ashamed to admit his own difficult situation nor decline the help that would be offered to him. Motivated by Gad’s word he determined to go back to Judah. This is the way the steps of a good man are ordered by the Lord.

Can you look back on the events, moves, experiences, victories and defeats and see the hand of God? God was at work then in your life as surely as He was at work in David’s life in the events we have just examined. God prepared David and today He is preparing you. Ask God to lead, protect, correct, guide and teach you so you are ready when it is time for you to step into the opportunities of service that He is preparing in advance for you. Ephesians 2:10 says, “For we are God’s handiwork, created in Christ Jesus to do good works, which God prepared in advance for us to do.”

David, Though Homeless, a Liar, and a Beggar, is not Abandoned

luiz@vidalyon.com (Luiz Sifuentes) — Sun, 05 Mar 2023 02:26:14 GMT

I Samuel 21:1 – 9

21 David went to Nob, to Ahimelek the priest. Ahimelek trembled when he met him, and asked, “Why are you alone? Why is no one with you?” 2 David answered Ahimelek the priest, “The king sent me on a mission and said to me, ‘No one is to know anything about the mission I am sending you on.’ As for my men, I have told them to meet me at a certain place. 3 Now then, what do you have on hand? Give me five loaves of bread, or whatever you can find.” 4 But the priest answered David, “I don’t have any ordinary bread on hand; however, there is some consecrated bread here—provided the men have kept themselves from women.” 5 David replied, “Indeed women have been kept from us, as usual whenever I set out. The men’s bodies are holy even on missions that are not holy. How much more so today!” 6 So the priest gave him the consecrated bread, since there was no bread there except the bread of the Presence that had been removed from before the Lord and replaced by hot bread on the day it was taken away. 7 Now one of Saul’s servants was there that day, detained before the Lord; he was Doeg the Edomite, Saul’s chief shepherd. 8 David asked Ahimelek, “Don’t you have a spear or a sword here? I haven’t brought my sword or any other weapon, because the king’s mission was urgent.” 9 The priest replied, “The sword of Goliath the Philistine, whom you killed in the Valley of Elah, is here; it is wrapped in a cloth behind the ephod. If you want it, take it; there is no sword here but that one.” David said, “There is none like it; give it to me.""

Overall, we will observe that David grew in faith and trust in God throughout his exile from Saul’s court. Nevertheless, there are darks spots in David’s moral conduct, including the lies he tells the priest at Nob, from which we can learn. While David was not revengeful, nor did he attempt in his own strength and cunning to forcibly take from Saul the kingdom God has promised him, neither was he truthful as he ran from danger. He fell into great fear and resorted to lies among priests at Nob, among Philistines at Gath he resorted to pretence and self-help measures that would be comical were they not so unbecoming to an obedient servant of God. He followed a principle later expressed by the Greek poets: “When truth brings ruin it is pardonable to speak untruth.” Yet the Holy Spirit is the Recorder of both good and bad actions of the heroes of faith. The lies of Abraham, incest of Lot, trickery of Jacob, bragging of Joseph, and lies here recorded of faithless David on the run all are written for our learning, not to justify their duplication.

God lets us see some blemishes in His holiest servants that we may be neither too highly impressed with flesh and blood nor too much dejected when we ourselves fall into sin.

1. David in Distress 21:1

David fled and flew to the tabernacle of God which was pitched at Nob, one of the cities of Benjamin. Nob was the location of one of the centers of worship (another was Mizpah see 7:5), the most prominent where apparently the chief priest assisted inquiring believers in their search for direction from God.

Samuel the prophet could not protect him, Jonathan the prince could not. He next turned to Ahimelich the priest.

From chapter 22:10 and 15 we know that David had enquired of the Lord often at the tabernacle. It was a good habit. If ever he needed direction now was the time. Establish good habits, so at times of need you know what to do—continue your good habits.

He had given an affectionate farewell to his friend Jonathan and could not leave his beloved Israel until he has properly taken leave of God’s house and God’s representatives.

He foresaw that he must now be an exile and therefore came to the tabernacle.

He came to enquire of the Lord and receive direction from Him—concerned for duty, or safely, or both. After all, his case was both difficult and dangerous.

When David found no more help in the world he went to the Lord and His sanctuary. There he hoped certainly to find counsel and consolation. The Lord’s Word has counsel and consolation for all the necessities and perplexities of our lives and he who heartily seeks for the Lord’s Word finds what he needs.

It is a great comfort to us in a day of trouble that we have God to go to, to whom we may open our case, and from whom we may ask and expect direction.

Ahimelech, the priest, was surprised to see him so ill equipped. Perhaps he had heard that David had fallen from the king’s grace; at any rate he hesitated to receive David. He did not want Saul’s displeasure by entertaining Saul’s “enemy.” Why are you alone? Yet, according to Mark 2:26, David had some companions with him. He was not alone. He had none of the court people, no persons of rank with him. David was accustomed to having important people about him when he traveled about including times when he went to inquire of the Lord. Think about this change in David’s living circumstance and situation.

In Psalms 42:4 David says, “These things I remember as I pour out my soul: how I used to go with the multitude, leading the procession to the house of God, with shouts of joy and thanksgiving among the festive throng.” That was earlier. Now he is crawling along in humility, secrecy, and deceit begging for bread and equipment. At some seasons in life we go to the house of God rejoicing and at others we go for provision, encouragement, or nourishment. The important thing is that we keep going to the house of God—as a symbol of going to God.

He who was advanced so quickly from tending sheep to walking in the crowds and busy activities of military camps and king’s court is now just as quickly reduced again to the desolate condition of an exile and is alone like a sparrow on the rooftop. Changes happen in this world. The world’s smiles are uncertain. You may be courted today and deserted tomorrow.

2. David the Liar 21:2

David pretended to be sent by Saul on public service. David did not behave like himself. He told Ahimelech a gross lie—that Saul had ordered him on official business, that his usual attendants were waiting for him at another place, and that his mission was secret. This was all untrue.

The scripture does not conceal it, and we dare not justify it. It was wrong and proved wrong by its consequence. It eventually resulted in the deaths of eighty-five priests—in an event we will look at in the next chapter. It was needless for David to lie. We may suppose that if he had told him the truth, Ahimelech would have sheltered and helped him as readily as Samuel did and also would have been able to better advise him in his enquiry of God for help. If we want help, we need to tell the truth about the situation. David was a man of great faith and courage, and yet now both of these failed him and he fell into fear and cowardice. Even heroes have feet of clay.

Had he trusted God correctly he would not have used such a sorry sinful trick as this for his own preservation. Stories like this are written, not for our imitation, but for our admonition.

Let us lament the weakness of good men—even the best of us are not perfect this side of heaven. Simultaneously, let us celebrate that grace may abound where there are many failures. Let us lament the wickedness of bad times which forces good men into temptations they think are too strong for them. Difficulties sometimes make even wise men behave foolishly. Yet, we may celebrate a great promise concerning temptations recorded in I Cor. 10:13: “No temptation has seized you except what is common to man. And God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can stand up under it.”

We will follow David’s example and flee to the sanctuary of God, but we will not follow his example and lie when we get there. That good and bad behavior is so mixed in this narrative is in itself a lesson for us to always be seeking to separate those behaviors we want to avoid from those we want to duplicate.

3. David the Beggar 21:3 - 6, 8, 9

Traveling was troublesome when men had to carry provisions with neither money as a convenient means of exchange nor motels in which to stay. In Psalms 37:25 David later reported, “I was young and now I am old, yet I have never seen the righteous forsaken or their children begging bread.” How could David say that when, clearly, here he was begging for bread? 1. David did not generally beg. 2. David was not “righteous” here.

God sometimes required worshippers to abstain from sexual intercourse for a temporary period in preparation for holy events such as approaching God and receiving the law on Mount Sinai. “Then he said to the people, ‘Prepare yourselves for the third day. Abstain from sexual relations’” (Ex.10:15). So for Ahimelech to ask if they had been kept from women was understandable. David and his men qualified—being holy, holy things were not kept from them.

On the other hand, poor and pious Israelites were, in effect, all priests to God and rather than be starved they might feed on the bread prepared for priests. Believers are spiritual priests and the offerings of the Lord may be their inheritance—they may eat of the bread of their God. Pastors make a living from the financial offerings of faithful Christians.

This was David’s request and the son of David appears to approve it when He demonstrated that mercy is to be preferred to sacrifice, that ritual observances must give way to moral duties, and that in urgent circumstances some behaviors not ordinarily allowed are allowed. Jesus brought this principle out to justify His disciples for picking kernels of wheat on the Sabbath day even though the Pharisees, who did not understand the difference between the spirit of the law and the letter of the law, condemned them.

David needed a sword. It was a wonder that Jonathan, who had earlier given David his princely garments and equipment, had not already given David a sword. Perhaps Jonathan did not carry a sword when he carried a bow and arrows.

We will use the sword to remind us of the sword of the Spirit and the shield of faith. These we may have with us at all times.

The priests had no swords. Good. Priests don’t need swords. The weapons of their warfare were not physical. There was no sword to be found anywhere near the tabernacle except the sword of Goliath. This sword appears to have been laid up behind the ephod as a monument of the glorious victory David had experienced on a more honorable day. David may have known Goliath’s sword was there. He may have brought and offered it as a trophy of praise to the God who gave him the victory of Goliath. He unhesitatingly says, “There is none like it; give it to me” (v 9).

David could not use Saul’s armor for he had not proven it, but this sword of Goliath he had already used with great success. His eagerness to use it again may indicate that David was now full grown and stronger than when as a young shepherd he had killed Goliath with his own sword. He could easily carry and use the sword now as a man. God had taught his hand to war.

Clearly, God had generously provided a sword for David even though he was homeless, lying, and begging.

But let’s not miss the fact that the reason the sword was there at the tabernacle when David needed it was because he had given it to God. He had earlier dedicated it to God and to His honor as a token of his thankfulness; and now in his distress it equipped him for battle. What we devote to God’s praise and serve Him with is most likely to return one way or other to our own comfort and benefit. What we gave we have.

David was, therefore, well furnished with arms and food supply. But there is a very sad record included in this narrative which we skipped—verse 7.

4. Saul’s Spy Observes David’s Escape 21:7

It happened that one of Saul’s servants was there, evidently un-willfully detained by the priests. Doeg was his name and he proves in the next chapter to be a wicked traitor both to David and to Ahimelech. He was an Edomite—a descendant of Esau, Jacob’s brother. Esau was the brother who did not receive the blessing from their father Isaac.

Doeg seems to have inherited a hatred for Israel from his Edomite ancestors. As the chief shepherd of Saul’s flocks, Doeg may have enjoyed prestige and honor, but for some reason, when he went to the tabernacle, perhaps from moral pollution or to pay some vow, he was “detained” by the priests—he had to remain at the tabernacle against his own will. He would rather have been anywhere else than before the Lord, and therefore, instead of minding the business he came to perform, was plotting to do damage to David and be revenged on Ahimelech at the same time for detaining him. Sad, that he was “detained” and remained; rather that he loved it there and lingered.

We will save the lessons to be learned from Doeg’s evil deeds for chapter 22, but here in verse 7 we can observe that God’s congregation—where whoever wants to come may come—cannot also secure itself from wolves in sheep’s clothing. So Paul had to write to the church at Galatia, “This matter arose because some false brothers had infiltrated our ranks to spy on the freedom we have in Christ Jesus and to make us slaves” (Gal. 2:4).

David and Abimelech both unknowingly made the mistake of holding their conversation in a place that Doeg was able to overhear it. In God’s work mistakes are made and people suffer. Joshua’s agreement with the Gibeonites was a mistake that caused trouble for Israel later. You, man and woman of God will make mistakes too and your church may suffer. When it happen do not let the devil use it to defeat you. Joshua did not and David did not. We move forward.

Jonathan Passes Intelligence to David Who Escapes

luiz@vidalyon.com (Luiz Sifuentes) — Sun, 05 Mar 2023 02:24:55 GMT

I Samuel 20:24 – 42

24 So David hid in the field, and when the New Moon feast came, the king sat down to eat. 25 He sat in his customary place by the wall, opposite Jonathan,[a] and Abner sat next to Saul, but David’s place was empty. 26 Saul said nothing that day, for he thought, “Something must have happened to David to make him ceremonially unclean—surely he is unclean.” 27 But the next day, the second day of the month, David’s place was empty again. Then Saul said to his son Jonathan, “Why hasn’t the son of Jesse come to the meal, either yesterday or today?” 28 Jonathan answered, “David earnestly asked me for permission to go to Bethlehem. 29 He said, ‘Let me go, because our family is observing a sacrifice in the town and my brother has ordered me to be there. If I have found favor in your eyes, let me get away to see my brothers.’ That is why he has not come to the king’s table.” 30 Saul’s anger flared up at Jonathan and he said to him, “You son of a perverse and rebellious woman! Don’t I know that you have sided with the son of Jesse to your own shame and to the shame of the mother who bore you? 31 As long as the son of Jesse lives on this earth, neither you nor your kingdom will be established. Now send someone to bring him to me, for he must die!” 32 “Why should he be put to death? What has he done?” Jonathan asked his father. 33 But Saul hurled his spear at him to kill him. Then Jonathan knew that his father intended to kill David. 34 Jonathan got up from the table in fierce anger; on that second day of the feast he did not eat, because he was grieved at his father’s shameful treatment of David. 35 In the morning Jonathan went out to the field for his meeting with David. He had a small boy with him, 36 and he said to the boy, “Run and find the arrows I shoot.” As the boy ran, he shot an arrow beyond him. 37 When the boy came to the place where Jonathan’s arrow had fallen, Jonathan called out after him, “Isn’t the arrow beyond you?” 38 Then he shouted, “Hurry! Go quickly! Don’t stop!” The boy picked up the arrow and returned to his master. 39 (The boy knew nothing about all this; only Jonathan and David knew.) 40 Then Jonathan gave his weapons to the boy and said, “Go, carry them back to town.” 41 After the boy had gone, David got up from the south side of the stone and bowed down before Jonathan three times, with his face to the ground. Then they kissed each other and wept together—but David wept the most. 42 Jonathan said to David, “Go in peace, for we have sworn friendship with each other in the name of the Lord, saying, ‘The Lord is witness between you and me, and between your descendants and my descendants forever.’” Then David left, and Jonathan went back to the town.

1. The Deceitful Plan to Detect Saul’s True Feelings 24 – 29

There may have been some kind of temporary reconciliation between Saul and David after the Naioth incident at Ramah in chapter 19 and before these events of chapter 20, or else it makes no sense for David to have been expected at the feast at Saul’s house.

Jonathan is at last completely convinced of the sad news he was not eager to know—that his father Saul hated and would kill his good friend David if it were in his power. Jonathan paid a very dear price to obtain this information at the risk of his life.

Saul sat at a feast—a celebration—and yet was full of envy, malice, and hatred against David. If he had the advantage of New Testament teachings he would know to be reconciled to David, and then offer his gift, but instead he intended to drink David’s blood. He did not know that jealousy and bitterness and the anger to which it leads will only destroy himself.

What an abomination that sacrifice (probably there was a sacrifice) was which was brought with such a wicked mind as this. “The sacrifice of the wicked is detestable—how much more so when brought with evil intent!” (Pr.21:27).

David’s place was empty. It did not used to be so. No one was more consistent than David in attending to duties of state and battle. Nor would he be absent even now were it not that his life was in danger by his host—Saul. Self-preservation required David to be absent at the king’s home. Jesus Himself moved through the crowd at Nazareth and on several other occasions escaped from danger because it was not yet his time. We ought not throw ourselves into the mouth of danger and David did not.

Saul knew David valued the law and how he honored and kept it and how he would rather keep away from a holy feast than to come to it unprepared or unclean. The contrast for us is that no uncleanness restrains us from attending the “feasts” of the Lord. By repentance and faith we can be washed in the cleansing fountain from all uncleanness. “I wash my hands in innocence, and go about your altar, O Lord,” (Ps. 26:6).

2. Saul’s True Feelings Become Abundantly Clear 30 – 34

Saul broke out into a most extravagant passion, and raged like a lion disappointed of his prey. David was out of his reach, so Saul’s rage fell upon Jonathan instead.

Saul used very crude and vulgar language, not fit for a gentleman or prince, not for any man, especially his own son and heir apparent to his crown, a son that served him, the greatest hope and ornament of his family. Furthermore, this was in front of a large company, at a sacred feast, when all should be in good humor, at which all anger or grudges should be controlled and subdued. Saul calls him a:

Bastard—according to the foolish filthy language of Saul’s brutish anger, Jonathan had given the world cause to suspect he was not the legitimate son of Saul, because he loved David whom Saul hated and supported the one who would be the destruction of their family—“son of a perverse and rebellious woman” (v 30). Traitor—“sided with the son of Jesse to your own shame” (v 30). Fool—“as long as the son of Jesse lives on this earth, neither you nor your kingdom will be established” (v 32).

But in fact, Jonathan had acted very wisely and well for himself and family to guarantee safety with David whom heaven had destined to the throne. Yet for this wisdom he is branded a bastard, traitor and fool.

In Saul’s twisted mind, David is making a rebellious attempt on the royal throne and Jonathan, bound to him in intimate friendship, is therefore a rebel. He called this rebellion “perverse” because as long as the son of Jesse lived, Jonathan and his kingdom would not be established. Saul is determined to slay David as a rebel. God and Saul saw this quite differently. God and we often see things differently and I want to learn to see it God’s way.

In spite of this outbreak of rage on his father’s part, Jonathan tried with mild and quiet words to demonstrate David’s innocence and the injustice of putting him to death. Earlier Saul was able to bring his rage under some limited and temporary control, but this time he raged on.

Saul spoke of the relation of Jonathan to David, and his indirect declaration that David was a rebel against him, the king, and therefore deserved death, was shame and insult enough. That Jonathan thought this was an insult is clear from his question: “Why should he be put to death? What has he done (vs. 32)? Jonathan was grieved by his father’s wild passions and this all the more because the loving, trusting son had higher expectations of his father than this, as we learned from verse 2 of this chapter, Jonathan kept quiet and made no retort as long as Saul railed only on Jonathan. With meekness and quietness he tried to extinguish Saul’s wrath and passion. But generous spirits can much more easily bear to be abused themselves than to hear their friends abused. Jonathan spoke up again for his friend David.

It is probable that Saul knew that David was anointed to the kingdom by the same hand that had earlier anointed his own head. If so, he, not Jonathan, was the fool to think he could defeat the counsels of God. Yet nothing would serve him but that David must die and Jonathan must bring him in for execution. Anger is madness. Anger makes us unreasonable. We must control our feelings or they will control—and ruin—us.

Saul seemed to be in great care that Jonathan should be established in his kingdom, and yet now he himself aims at Jonathan’s life. Anger make men such fools, such savage beasts and worse. How blind anger makes a man—how it carries him out of himself, so that he does not even know what he is doing; how it makes a man like a beast, so that he ceases to be himself, and falls under the power of darkness.

Jonathan was now fully satisfied that evil was determined against David. He would (could) eat no more at that feast.

Israelites were not to eat of holy things while mourning. All the guests, we may imagine, were alarmed and frightened and the merry-making, jokes, music, and entertainment of the feast were entirely spoiled.

The love of Jonathan for David is put to a severe test by a three-fold discovery, a wake-up call, and reality check. He got a glimpse of (1) the real disposition cherished by his royal father towards the heroic youth his friend, (2) the high destiny which God designed for his beloved friend, (3) the danger which threatened himself through his connection with David.

3. The Results Communicated by Secret Code 35 – 40

Jonathan faithfully performed his promise to give David information gleaned from his dangerous experiment. He went to the place David and he had agreed upon.

“Isn’t the arrow beyond you” (vs. 37)? The question and the next command, “hurry, go quickly, don’t stop,” places the focus of attention on the boy’s action, distracting any attention from being given to David who was safe in his hiding place. Evidently, this was done three times and with each arrow Jonathan spoke as he had agreed with David.

The word “beyond” had much more meaning to David than to the errand boy to whom it simply meant Jonathan had shot the arrow beyond him. Jonathan and David had agreed concerning “arrows,” but the boy brought back an “arrow.” An arrow was possibly shot three times beyond the boy to give extra force to the communication between Jonathan and David. After the boy returned the third time and was dismissed with the arrow(s) and equipment, David and Jonathan determined the coast was clear and met in the field.

4. Two Friends Lovingly Separate and Go Their Ways 41 – 42

David rose from the “south” side of the rock where he had been hiding while the action and conversation between Jonathan and the boy took place on the north side of the rock. The boy returned to the city to the north, leaving David safe on the south side of the rock. David’s next destination was Nob, which was to the south. These details testify to the fact that this is a real story. The scene concludes with David going his way south to Nob and Jonathan returning in the opposite direction to the city.

This was a sorrowful parting of two dear friends, who never met again except the one time secretly in the hills of the desert of Ziph. (I Sam. 23:14-18)

David conducted himself with the reverence of a servant rather than the freedom of a friend. He bowed to the ground three times perhaps demonstrating his profound gratitude to Jonathan for risking his life to obtain and then transfer valuable information. Three arrows for thoroughness, then three bows for thoroughness; a clear message and clear gratitude.

The separation of the two faithful friends was grievous to both of them, but David had greater reason to be sad. He was leaving all comforts, society, God’s sanctuary, and family to go into the barren deserts, caves, and wooded areas. He became a fugitive and a vagabond. David’s greater loss and more tender spirit caused him to weep more than Jonathan.

In misfortune the love of true friends must rather increase than decrease.

Have you been separated from a dear friend? When we are separated from friends, it is our consolation if we are not separated from God, that we have Him for a friend. “Whom have I in heaven but you? And earth has nothing I desire besides you” (Ps. 73:25).

The unions that are made in God are for that reason the strongest of all. Nothing human forms their bond. Presence does not increase them, just as little as absence diminishes them.

What blessing rests upon friendship among the servants of God? It teaches un-envying joy with them that rejoice, and faithful mourning and empathy with them that mourn.

In verse 41 we see strong men weeping. It is a great occasion of: (1) personal separation, (2) mad injustice of the father, and (3) prospect of a bitter conflict. Weeping is not wrong at appropriate times. It is compatible with (1) manly courage and spirit—David and Jonathan were both brave military heroes, (2) with great self-control 17:29; 18:14; 20:32. and (3) with living trust in God’s help.

Did David and Jonathan have a right to swear that their descendants also would keep their covenant? Do parents, for good or bad, have the right to make decisions for children? Are descendants obligated to keep their father’s covenant? Do parents have a right to give their children to the ministry? Parents can teach, encourage, commend, and rehearse history, but each person must decide for himself and is rewarded or punished accordingly (Ez.18). On the other hand, we each are an eternal being and while we are at home in the body and absent from the Lord, this is our comfort that God has made an everlasting covenant with us—a covenant which lasts from this life into the next. We can and should be faithful in the covenants we make.

The emotion of the parting is due partly to the strong friendship and affection the two men had for each other, but also on account of the great danger and sufferings that David saw, and that Jonathan realized would be due to his own father’s shameful treatment of David. Josephus’ record of this history says “he did obeisance and called him the savior of his life.”

David hid in the field and the king sat down to eat in his house (vs. 24). Where would you rather be, eating your dry crust of bread in the field or feasting in the palace? “Better a dry crust with peace and quiet than a house full of feasting, with strife” (Pr. 17:1). Never was this truth more clearly demonstrated than in this text.

Jonathan Passes Intelligence to David Who Escapes

luiz@vidalyon.com (Luiz Sifuentes) — Sun, 05 Mar 2023 02:23:53 GMT

I Samuel 20:24 – 42

24 So David hid in the field, and when the New Moon feast came, the king sat down to eat. 25 He sat in his customary place by the wall, opposite Jonathan,[a] and Abner sat next to Saul, but David’s place was empty. 26 Saul said nothing that day, for he thought, “Something must have happened to David to make him ceremonially unclean—surely he is unclean.” 27 But the next day, the second day of the month, David’s place was empty again. Then Saul said to his son Jonathan, “Why hasn’t the son of Jesse come to the meal, either yesterday or today?” 28 Jonathan answered, “David earnestly asked me for permission to go to Bethlehem. 29 He said, ‘Let me go, because our family is observing a sacrifice in the town and my brother has ordered me to be there. If I have found favor in your eyes, let me get away to see my brothers.’ That is why he has not come to the king’s table.” 30 Saul’s anger flared up at Jonathan and he said to him, “You son of a perverse and rebellious woman! Don’t I know that you have sided with the son of Jesse to your own shame and to the shame of the mother who bore you? 31 As long as the son of Jesse lives on this earth, neither you nor your kingdom will be established. Now send someone to bring him to me, for he must die!” 32 “Why should he be put to death? What has he done?” Jonathan asked his father. 33 But Saul hurled his spear at him to kill him. Then Jonathan knew that his father intended to kill David. 34 Jonathan got up from the table in fierce anger; on that second day of the feast he did not eat, because he was grieved at his father’s shameful treatment of David. 35 In the morning Jonathan went out to the field for his meeting with David. He had a small boy with him, 36 and he said to the boy, “Run and find the arrows I shoot.” As the boy ran, he shot an arrow beyond him. 37 When the boy came to the place where Jonathan’s arrow had fallen, Jonathan called out after him, “Isn’t the arrow beyond you?” 38 Then he shouted, “Hurry! Go quickly! Don’t stop!” The boy picked up the arrow and returned to his master. 39 (The boy knew nothing about all this; only Jonathan and David knew.) 40 Then Jonathan gave his weapons to the boy and said, “Go, carry them back to town.” 41 After the boy had gone, David got up from the south side of the stone and bowed down before Jonathan three times, with his face to the ground. Then they kissed each other and wept together—but David wept the most. 42 Jonathan said to David, “Go in peace, for we have sworn friendship with each other in the name of the Lord, saying, ‘The Lord is witness between you and me, and between your descendants and my descendants forever.’” Then David left, and Jonathan went back to the town.

1. The Deceitful Plan to Detect Saul’s True Feelings 24 – 29

2. Saul’s True Feelings Become Abundantly Clear 30 – 34

Saul broke out into a most extravagant passion, and raged like a lion disappointed of his prey. David was out of his reach, so Saul’s rage fell upon Jonathan instead.

Jonathan was now fully satisfied that evil was determined against David. He would (could) eat no more at that feast.

3. The Results Communicated by Secret Code 35 – 40

Jonathan faithfully performed his promise to give David information gleaned from his dangerous experiment. He went to the place David and he had agreed upon.

4. Two Friends Lovingly Separate and Go Their Ways 41 – 42

This was a sorrowful parting of two dear friends, who never met again except the one time secretly in the hills of the desert of Ziph. (I Sam. 23:14-18)

In misfortune the love of true friends must rather increase than decrease.

The unions that are made in God are for that reason the strongest of all. Nothing human forms their bond. Presence does not increase them, just as little as absence diminishes them.

What blessing rests upon friendship among the servants of God? It teaches un-envying joy with them that rejoice, and faithful mourning and empathy with them that mourn.

JONATHAN WAS A MODEL LOYAL FRIEND

luiz@vidalyon.com (Luiz Sifuentes) — Sun, 05 Mar 2023 02:22:36 GMT

I Samuel 19:11-24

20 Then David fled from Naioth at Ramah and went to Jonathan and asked, “What have I done? What is my crime? How have I wronged your father, that he is trying to kill me?” 2 “Never!” Jonathan replied. “You are not going to die! Look, my father doesn’t do anything, great or small, without letting me know. Why would he hide this from me? It isn’t so!” 3 But David took an oath and said, “Your father knows very well that I have found favor in your eyes, and he has said to himself, ‘Jonathan must not know this or he will be grieved.’ Yet as surely as the Lord lives and as you live, there is only a step between me and death.”4 Jonathan said to David, “Whatever you want me to do, I’ll do for you.” 5 So David said, “Look, tomorrow is the New Moon feast, and I am supposed to dine with the king; but let me go and hide in the field until the evening of the day after tomorrow. 6 If your father misses me at all, tell him, ‘David earnestly asked my permission to hurry to Bethlehem, his hometown, because an annual sacrifice is being made there for his whole clan.’ 7 If he says, ‘Very well,’ then your servant is safe. But if he loses his temper, you can be sure that he is determined to harm me. 8 As for you, show kindness to your servant, for you have brought him into a covenant with you before the Lord. If I am guilty, then kill me yourself! Why hand me over to your father?” 9 “Never!” Jonathan said. “If I had the least inkling that my father was determined to harm you, wouldn’t I tell you?” 10 David asked, “Who will tell me if your father answers you harshly?” 11 “Come,” Jonathan said, “let’s go out into the field.” So they went there together. 12 Then Jonathan said to David, “I swear by the Lord, the God of Israel, that I will surely sound out my father by this time the day after tomorrow! If he is favorably disposed toward you, will I not send you word and let you know? 13 But if my father intends to harm you, may the Lord deal with Jonathan, be it ever so severely, if I do not let you know and send you away in peace. May the Lord be with you as he has been with my father. 14 But show me unfailing kindness like the Lord’s kindness as long as I live, so that I may not be killed, 15 and do not ever cut off your kindness from my family—not even when the Lord has cut off every one of David’s enemies from the face of the earth.” 16 So Jonathan made a covenant with the house of David, saying, “May the Lord call David’s enemies to account.” 17 And Jonathan had David reaffirm his oath out of love for him, because he loved him as he loved himself. 18 Then Jonathan said to David, “Tomorrow is the New Moon feast. You will be missed, because your seat will be empty. 19 The day after tomorrow, toward evening, go to the place where you hid when this trouble began, and wait by the stone Ezel. 20 I will shoot three arrows to the side of it, as though I were shooting at a target. 21 Then I will send a boy and say, ‘Go, find the arrows.’ If I say to him, ‘Look, the arrows are on this side of you; bring them here,’ then come, because, as surely as the Lord lives, you are safe; there is no danger. 22 But if I say to the boy, ‘Look, the arrows are beyond you,’ then you must go, because the Lord has sent you away. 23 And about the matter you and I discussed—remember, the Lord is witness between you and me forever.”

The lofty friendship of Jonathan for David comes like a breath of pure air in the midst of the heavy-laden atmosphere of hate and mad fury, or like some clear fountain sparkling up among the sulphurous slag and barren mud of a volcano. There is no more beautiful page in history or poetry than the story of the strong love of the heir to the throne for the young champion, whom he had so much cause to regard as a rival, but loved as a brother. What a proof of the victory of love over self lies in Jonathan’s statement which he will later make to David without bitterness: “You will be king over Israel and I will be second to you” (I Sam. 23:17). When Jonathan was killed in battle, truly did David sing, “I grieve for you Jonathan, my brother; you were very dear to me. Your love for me was wonderful,” (II Sam. 1:26).

The influence of Saul’s prophesying among the prophets and for a day and a night lying before the Lord, was all too brief and superficial. Meanwhile, David made his escape from Naioth in Ramah and next flees to his friend Jonathan. But in this chapter we notice David understandably shows signs of a weakness of his faith. Gone is the triumphant cry, “The battle is the Lord’s.” God could have protected David from Saul as He did from Goliath. Yet, David is pardonably and obviously absorbed in himself while Jonathan bends all his efforts to cheer and reassure his friend.

It was happy for David that he had such a friend at court, when he had such an enemy on the throne.

If there be those that hate and despise us, let us not be disturbed at that, for there are also those that love and respect us. God has placed both of these types in our lives.

Jonathan was a friend that loved at all times. He loved David as well now in his distress and welcomed him as boldly into his embrace as he had when David was in his triumph.

The conversation has four exchanges: David speaks and Jonathan responds four times.

1. I am in big trouble.

“He is trying to take my life” (1-2). David’s first question presupposes that his friend knows that his death is determined, and knows Saul’s thoughts. If David had been less harassed, he would have done Jonathan more justice than to suppose him capable of knowing everything without telling him anything; but fear is suspicious.

When Saul earlier first entertained murderous purposes, Jonathan had not waited to be asked, but had disclosed the plot to David, and periled his own life by rebuking his own father. David should have trusted his friend Jonathan. His question breathes conscious innocence of hostility to Saul, but also unconsciously betrays some defect in his confidence in Jonathan. Jonathan’s answer is magnanimous in its silence as to the accusation, though the subsequent story seems to imply that Jonathan felt it.

Jonathan too had experienced Saul’s spontaneous fury. He too had narrowly escaped it at an earlier time (I Sam 14:44). Jonathan was not only a loyal friend to David, he was also a loyal son to his father Saul. Even though Saul was introverted and solitary, he too needed some heart to pour itself out to and this poor king found one in Jonathan.

Jonathan, from a principle of filial respect to his father, was hesitant to believe that Saul designed or would ever do so wicked a thing as David suggested (vs. 2). Jonathan rather hoped the best because he knew nothing of any such design, and had usually been aware of Saul’s thoughts. Jonathan, as the dutiful son, tried to cover his father’s shame, as far as was consistent with justice and loyalty to David. Love is not eager to think bad things, especially of a parent.

The loyalty of Jonathan to his father made it all the harder, then, for Saul when his trusted son and confidant had taken up the cause of the friend whom his father considered an enemy. How Jonathan’s heart must have been torn asunder. On the one side was the lonely father who clung to him; on the other, the hunted and innocent friend to whom he clung. It is a sore trial when relatives are on one side and friends are on the other. But there are ties more sacred than those of flesh and blood; and putting family ties second, which is sometimes needed in obeying God, we do well to entertain our heavenly Friend first.

Jonathan’s soothing assurances, however, did not satisfy David.

2. “There is only a step between me and death.” 3

This was a low point for David. If he had been walking by faith, he would have recalled Samuel’s anointing or drawn argument from the victory over Goliath, for trust in victory over Saul, as he had done when preparing to kill Goliath, when he argued for victory over Goliath from his victory over the lion and the bear. But faith does not always keep the high-water mark; we can easily sympathize with this momentary ebb of its waters.

Nevertheless, David’s fear was unworthy of him and showed that the strain of his anxious position was telling on him. His fear made him not only suspect his earthly friend, but half forget his heavenly One.

There was but a step between him and death, but if he had been living in the serenity of trust he would have known that the narrow space was as good as a thousand miles, and that Saul could not force him across it, for all his hatred and power. If God’s angels of protection stand between us and death, some of God’s angels are very skinny.

“Whatever you want me to do, I’ll do for you” (vs. 4). Jonathan did not argue with David, but made a pledge which addresses the need of the hour; he pledged himself to do whatever David desires. It was an unconditional desertion of his father and alliance with David. It is the true voice of friendship which answered David’s thought, not his words. He will not discuss anymore whether he or David is right; in any event, he is his friend’s friend.

The touchstone of friendship is practical help and readiness to do what the friend wishes. It is so in our friendships here which are cemented by help in times of need. It is also so in the highest degree in our friendship with the true Friend and Lover of us all. The sweetness and power of our friendship with Jesus can also be cemented by using the words of Jonathan the loyal friend of David: “Whatever you want me to do, I’ll do for you.” This is our best response to Jesus’ words, “If you love me keep my commandments.” Furthermore, Jesus, our best Friend, says to us, “You may ask me for anything in my name and I will do it” (Jn. 14:14).

3. Let’s use this Plan of Deceit to try to get the Truth by Trickery. 5 – 9

David, with all his nobility, had a streak of craftiness and stood on the moral level of his times and country—he devised a story to force Saul to disclose his true intentions. It was a shrewd idea to make Saul betray himself by the way in which he took David’s absence, but the lie was a lie, and cannot be justified, though it may have seemed right in the tellers’ view. It is right, we observed earlier when David fled from his home, for Michal to lie about David in order to save David’s life, but was it right for David to ask Jonathan to tell a lie just to try to discover Saul’s intent? Of course, David was in a hard situation and the moral level of his times differs from ours, but does that justify his lie—or his request for a lie to be told in his behalf? The impartial narrative simply tells the story and leaves it for us to draw lessons from it. The same lack in his faith that left him afraid also made him crooked. These are two different, yet sometimes related problems. No honest man will urge his friend to do a dishonest thing for his sake.

We learn here in passing that they had feasts at new moons and that families had annual feasts and sacrifices—neither of which was instructed in the laws of Moses. Why did they observe these feasts?

At the feast Saul either had his children sit with him and David had a seat as one of them, or Saul had all his great officers sit with him and David had a seat as one of them. Whichever it was, David decided that his seat would be empty and asked Jonathan to watch carefully to observe and inform him of Saul’s reaction to David’s absence.

Perhaps there is a slight hint of suspicion again in David’s words in verse 8. Does David think Jonathan is in the plot and means to carry him off as a prisoner? David does not say “we made a covenant,” but “show kindness to your servant, for you have brought him into a covenant with you before the Lord. Why hand me over to your father?” (vs. 8). Is David accusing Jonathan? “If I am guilty, then kill me yourself!”

All this was beneath true friendship and it hurt Jonathan who next speaks with unusual emotion, asking David to clear all this fog out of his heart and to believe in the genuineness and depth of his love and in the frankness of his speech.

Jonathan bore with the suspicion and veiled accusation of his fearful friend in his moment of weakness. May we not think of a yet higher love, which bears with our suspicions and faithless doubts and always answers our unbelief by His gentle, “If it were not so, I would have told you” (Jn. 14:2).

4. How will I get the answer? 10 - 23

David naturally wanted to know how is he to know Saul’s mind? In the privacy of the open country the two friends discuss how the message is to be secretly communicated if they are not free to speak with each other.

Note the final words of Jonathan and the rich meaning, emotion, and unselfishness in his recognition of David as the inheritor of the kingdom that had dropped from his own grasp. It was so sad in it’s clear-eyed assurance of his father’s abandonment, so deeply filled with faith in God’s plan, and so fully resigned to what it implied for the manly, bold, and honest prince who would never be a king.

In the purity of his friendship and in the strength of his faith and submission, Jonathan stands here above David, and is far surer than David himself is of the high destiny and final triumph David will eventually experience.

In David’s moment of weakness, Jonathan helped send him safely away whether from the evil of a real danger or the fear of evil if it were by imaginary. Later, David lives to gain a more positive attitude toward danger whether real or imagined as shown by a verse from his most famous poem: “Even though I walk through the valley of the shadow of death, I will fear no evil, for you are with me; your rod and your staff, they comfort me” (Ps. 23:4).

Can you imagine how hard it would be for Jonathan to believe in the victory which was to topple his own family from power, harder still for him to rejoice in it for his friend without one trace of bitterness or jealousy mixed with the strength of his love, and hardest of all for him to actively help it by necessarily taking sides against his father? But all these difficulties Jonathan’s unselfish heart overcame. He stands for all time as the noblest example of human friendship. He is worthy to remind us of the perfect love of the Firstborn Son of the true King, who has loved us all with a yet deeper, more patient, more self-sacrificing love, who quiets our fears and calms our anxieties.

If we humans could learn to love each other as Jonathan loved David, how might we learn to love Jesus who has loved us so much? And what injustice do we do to our close and noble Friend, Jesus, when we work so hard to gain favor from humans by pouring our treasures out to them in the vain pursuit of their favor, if we are slow to give our heart’s first love to Jesus in a fruitful pursuit of His favor? “He rewards those who earnestly seek him” (Heb. 11:6).

Christian leaders should be Christian friends. Just as Jonathan was not jealous of David, took his side and helped him even though it meant that he himself would have no chance to ascend the throne, so friends today, whatever their positions or possible future positions, should be more eager for the good of others and the whole body of believers than they are for their own promotion. In honor prefer one another.

SPIES, A ROMANTIC DOUBLE AGENT, AND THE OUT-LAW PURSUIT

luiz@vidalyon.com (Luiz Sifuentes) — Sun, 05 Mar 2023 02:21:18 GMT

I Samuel 19:11-24

11 Saul sent men to David’s house to watch it and to kill him in the morning. But Michal, David’s wife, warned him, “If you don’t run for your life tonight, tomorrow you’ll be killed.” 12 So Michal let David down through a window, and he fled and escaped. 13 Then Michal took an idol and laid it on the bed, covering it with a garment and putting some goats’ hair at the head. 14 When Saul sent the men to capture David, Michal said, “He is ill.” 15 Then Saul sent the men back to see David and told them, “Bring him up to me in his bed so that I may kill him.” 16 But when the men entered, there was the idol in the bed, and at the head was some goats’ hair. 17 Saul said to Michal, “Why did you deceive me like this and send my enemy away so that he escaped?” Michal told him, “He said to me, ‘Let me get away. Why should I kill you?’” 18 When David had fled and made his escape, he went to Samuel at Ramah and told him all that Saul had done to him. Then he and Samuel went to Naioth and stayed there. 19 Word came to Saul: “David is in Naioth at Ramah”; 20 so he sent men to capture him. But when they saw a group of prophets prophesying, with Samuel standing there as their leader, the Spirit of God came on Saul’s men, and they also prophesied. 21 Saul was told about it, and he sent more men, and they prophesied too. Saul sent men a third time, and they also prophesied. 22 Finally, he himself left for Ramah and went to the great cistern at Seku. And he asked, “Where are Samuel and David?” “Over in Naioth at Ramah,” they said. 23 So Saul went to Naioth at Ramah. But the Spirit of God came even on him, and he walked along prophesying until he came to Naioth. 24 He stripped off his garments, and he too prophesied in Samuel’s presence. He lay naked all that day and all that night. This is why people say, “Is Saul also among the prophets?”

The Bible is more than just good literature. The plain unvarnished narrative of Old Testament drama addresses spiritual lessons and issues that are still helpful to us today. In addition to that, the Bible is also good literature and filled with intrigue. Inside the narrative are hidden lessons for us to discover. Let’s try to find some.

1. Saul sent spies to the out-law’s house. 11 – 13

When David escaped the javelin, Saul supposed David went straight to his own house, which is just what he did. Saul then sent some of his guards to wait at his door and kill him in the morning.

Michal, however, was the instrument of David’s deliverance. Saul gave Michal to David to be a snare to him, but she proved here to be his protector and helper. Often the devil is out-shot with his own bow. We do not know how Michal knew of the danger, but perhaps she noticed the soldiers in the neighborhood or maybe she had a friend in the court who informed her. Maybe she heard them whispering in the darkness—adding meaning to David’s reference to swords spewing from their lips. Michal warned David.

Well might David complain that his enemies were bloody men, as he did in the psalm he penned then—when Saul sent and they watched the house to kill him. He complained there of the swords spewing from their mouths. “Deliver me from evildoers and save me from bloodthirsty men. See how they lie in wait for me! Fierce men conspire against me for no offense or sin of mine, O LORD. See what they spew from their mouths—they spew out swords from their lips, and they say, ‘who can hear us?’” (Psalms 59:2, 3, 7).

We do not know when David penned the 59th Psalm, but it is generally believed that it refers to this incident. Perhaps in his own closet before he went out or in the hiding-place to which he fled. It shows that in his fright and hurry, his mind was nevertheless composed, and even in this great danger, his faith was strong. Verse 16 shows strong faith. Just at the time Saul intended that David would be slain, David intends to be singing of God’s strength. “But I will sing of your strength, in the morning I will sing of your love; for you are my fortress, my refuge in times of trouble” (Ps.59:16).

When the doors of the house were opened in the morning and David did not appear, the messengers would search the house for him. But Michal told them he was sick in bed (v 14) and if they would not believe her, she had prepared a wooden image in that bed wrapped closely and warm as if it were David asleep and not wanting to be disturbed. The goat’s hair was to resemble David’s hair.

Was it right for her to lie? Life and truth are both values. Life is a higher value than strictly telling the whole truth in all instances. When two principles are in conflict choose the more important principle. Killing and freedom sometimes also are in conflict, and we must choose between the two—which is what happens when soldiers go to war.

Michal knew that the messengers would pursue David if they knew he had escaped. The messengers were humane enough, however, and willing to let David rest, but when Saul received the message, he gave orders for David to be brought so that he could kill David himself.

It was low of Saul to be so eager to triumph over a sick man. So greedy was Saul for revenge the he could now not be happy to see him dead unless he himself had done the killing even though awhile ago he had said, “David will not be put to death” (19:6), and earlier still, “I will not raise a hand against him. Let the Philistines do that” (18:17)! It is easy to see the progression: David shall not die! Let the Philistines kill him. You kill him. I will kill him.

Michal got David out of danger. But why was an idol in her house? Could she not learn from Rachel who generations before secretly took “strange gods” from her father’s house? When her father, Laban, accused Jacob of stealing his household gods, Jacob said if the gods had been stolen, the thief shall not live (Gen 31:19, 32, 34). Later, Rachel died. What grief gods cause! Later, Michel criticized David for dancing without dignity. Were the seeds of her shallow spiritual life already evident here?

2. Princess Michal sided with David, then, seemingly, with her father. 14 – 17

When the messengers were sent again, the cheat was discovered, but by this time David was safe and the discovery of the idol was no major problem. But Saul criticized her for siding with her husband against her father. Our first allegiance in human relationships is made clear at the beginning of the Bible. Geneses 2:24 says, “For this reason a man will leave his father and mother and be united to his wife, and they will become one flesh.” The husband-wife dyad is the most important relationship. When this is violated problems develop. When it is honored each married partner has a valuable source of friendship and affirmation for life.

When Saul asked Michal why she allowed David to escape, she said, “He said to me, ‘Let me get away. Why should I kill you” (v 17)? Some scholars say this second lie was also of necessity; a necessary lie in order to save a life—this time Michal’s. Perhaps. Michal, however, clearly, lacks Jonathan’s character who risked his life, confronting his father in David’s behalf, at his own initiative. Others say Michal should have answered that she thought it right to save her husband.

Michal answered Saul’s question, “He said to me, ‘let me get away. Why should I kill you?’” Was that really what David said? Was the second lie part of the original strategy or was it Michal’s addition? Was it necessary to the success of the strategy? Or was it based on Saul’s abnormal, unnatural, and criminal attitude towards David? It is out of character for David to have really threatened to kill her, though it is possible that David told her what to say to protect herself from her unreasonable father. If we remember that it was she, not he, who advised David to flee, and she, not he, who devised the deception by using the idol, we realize that it is quite possible that the lie was of her own making.

Who would believe that David would say such a thing? None of David’s admirers, including you and me. Only those who thought ill of David could possible have believed that David would say such a terrible thing. Only a Saul who believed so many bad things of David would have believed this bad thing about him. What do we learn from this? We find “evidence” for what we believe. Our beliefs influence what we “see” more than our optic nerves.

David was far from being so barbarous a man, so unkind a husband, so brutish or threatening a person as she implies in her answer. But David suffered from both friends and enemies and centuries later a descendant of David was both betrayed and killed. He was known as “the Son of David.”

3. Soldiers pursue the outlaw but are hindered by an invisible force. 18 - 24

Where did David flee? David did not flee to Bethlehem, nor his family, nor to any of the cities of Israel where the crowds had sung their songs praising his military victories. He ran straight to the man of God who had started him on his journey toward the throne. Samuel had given him assurance of the crown and that assurance was now fading. So to Samuel he fled. He told everything Saul had done to him. Saul had promised favor, a wife, then life and Samuel had promised the throne. In flying to Samuel he was making God his refuge since Samuel was the man of God. We choose the kind of counsel we will receive when we choose the counselor to whom we go. Samuel, as a prophet of God, was able to help him.

He met with little rest or satisfaction in Saul’s court so he went to Samuel’s church. The little satisfactions we find in life are enjoyed best by those who have it in communion with God. To this communion David returned many times. “To you, O LORD, I lift up my soul; in you I trust, O my God. Do not let me be put to shame, nor let my enemies triumph over me. No one whose hope is in you will ever be put to shame, but they will be put to shame who are treacherous without excuse. Show me your ways, O LORD, teach me your paths; guide me in your truth and teach me, for you are God my Savior, and my hope is in you all day long. Remember, O LORD, your great mercy and love, for they are from of old” (Ps. 25:1-6).

David went to Samuel at Ramah (v 18), but Saul heard David is at “Naioth at Ramah” (v 19). What is the difference between Ramah and Naioth? Ramah is the village where Samuel lived. David fled to him there. Then Samuel took him to the dwellings of the prophets who lived in a cluster of houses nearby. They were Samuel’s students. Elijah, then Elisha, also had groups of prophets—the school of the prophets—who attended to their needs and studied under them. Naioth, the prophet’s dwellings where Samuel and David went, is therefore the location for the following drama.

Saul was informed by his spies that David has fled to “Naioth at Ramah” (v 19). Through a comical series of three sendings, Saul is unable to bring back the out-law because of some invisible interference—the powerful presence of God among those who were evidently worshipping. Saul is unable to perceive that David was under the special protection of Heaven.

They prophesied—they joined with the prophets in speaking about or praising God. Instead of seizing David, they themselves were seized. Either (1) such a joyous excitement surrounded the crowd of worshippers that they could not think of capturing David—they forgot their mission. Or the excitement of worship so convicted them with a desire to do right, not wrong, that they decided they should not capture David. Could not or should not. These are usually two different issues. If you cannot you don’t need to learn and won’t learn that you should not. But if you know you should not, and your conscience is bound to obey God, you also know you cannot.

In either case, we see the positive influence of being with good people. If you are good, strong, resilient, and steadfast in your faith you can go anywhere almost and maintain your integrity and continue to worship and serve God, though you won’t really want to go there. But some of us need to be careful to stay in good company because we know that good company is a safety net. If you need the net, use the net. Know yourself. If you are too weak to choose right actions, then choose right crowds.

How was David delivered when Saul himself went to Naioth at Ramah? Neither as he delivered his lamb by slaying the lion, nor as Elijah was delivered by consuming the messengers with fire from heaven, but by turning the lions, for the present, into lambs.

When Saul went “he also” took off his clothes and prophesied. Throwing off his clothing was the effect of the heat of the body produced by internal excitement—as when you play volleyball and get warmed up you take off your outer clothes. We may suppose that the messengers had earlier done the same thing because it says of Saul that, “he also.”

Saul too stripped off his royal robe and warlike equipment, perhaps in his case, because they were too fine or too heavy for worship. When Saul went, Saul “also” had the spirit of the Lord come on him, Saul “also” took off his outer garments, Saul “also” prophesied, but the text does not say Saul “also” lay all night naked. Saul alone lay unconscious all night—evidently overcome by the excitement and ecstasy of the event. Do you know why Saul lay there all night?

In I Samuel 10:11, the proverb, “Is Saul also among the prophets?” was first mentioned because prophesying was so different from what Saul was known to do. Now, in I Samuel 19:24, the proverb is used again because Saul, who had disobeyed, been rejected and then chose to be jealous of David and thereby made room for an evil spirit to work for evil in his tormented mind, now prophesying was so contrary to what Saul was known to do.

David was spared by Saul’s change. Years later the saints in Damascus were delivered from the rage of another Saul, this one of Tarsus who became Paul the Apostle, who was so changed in his spirit that not only did the people of Damascus have peace for a day, but the whole church had peace for many years. God can change us, but we decide if the change is permanent as in the case of Saul of Tarsus or just for a day as in the case of King Saul.

Surprised that Saul should be prophesying? The obvious application for us is to examine our behavior outside of church when we are not worshipping to see if it is consistent with our behavior inside the church when we are worshipping. Behavior outside of church places either a question mark or an exclamation mark behind what we say in church. People are watching our behavior both inside and outside the church. They are listening to what we say inside and outside our places of worship. Lord help us that our behavior and words in both places—inside and outside—will be consistent with each other and bring honor to our Father in Heaven. Saul was not a good example on this point. “He stripped off his garments, and he too prophesied in Samuel’s presence.” Saul behaved wickedly outside the community of believers and lay all night before the Lord in the company of the prophets. Which behavior shows us the real Saul? Which behavior shows us the real you?

IN OPEN DEADLY PERSECUTION, JONATHAN TRIES TO HELP

luiz@vidalyon.com (Luiz Sifuentes) — Sun, 05 Mar 2023 02:20:03 GMT

I Samuel 19:1 – 10

19 Saul told his son Jonathan and all the attendants to kill David. But Jonathan had taken a great liking to David 2 and warned him, “My father Saul is looking for a chance to kill you. Be on your guard tomorrow morning; go into hiding and stay there. 3 I will go out and stand with my father in the field where you are. I’ll speak to him about you and will tell you what I find out.” 4 Jonathan spoke well of David to Saul his father and said to him, “Let not the king do wrong to his servant David; he has not wronged you, and what he has done has benefited you greatly. 5 He took his life in his hands when he killed the Philistine. The Lord won a great victory for all Israel, and you saw it and were glad. Why then would you do wrong to an innocent man like David by killing him for no reason?” 6 Saul listened to Jonathan and took this oath: “As surely as the Lord lives, David will not be put to death.” 7 So Jonathan called David and told him the whole conversation. He brought him to Saul, and David was with Saul as before. 8 Once more war broke out, and David went out and fought the Philistines. He struck them with such force that they fled before him. 9 But an evil spirit from the Lord came on Saul as he was sitting in his house with his spear in his hand. While David was playing the lyre, 10 Saul tried to pin him to the wall with his spear, but David eluded him as Saul drove the spear into the wall. That night David made good his escape.

Beginning with Saul becoming jealous of David after the slaying of Goliath, Saul’s moral decline and David’s character development both progress. This process continued about twelve years until eventually Saul is dead and David became king. From chapter 16 through chapter 31, I Samuel relates the drama of these two opposite developments. Watch the relationship between yourself and others around you. You may recognize similar developments, and if you do, follow David’s good, humble choices (up until, but not including, the Bathsheba event).

1. Admitting Failure of the Deceitful Plan to Kill David 1 a

Time often passes between verses or chapters in the Bible. We do not know how many months or perhaps even years went by with Saul’s policy of trying kill David with Philistine swords in effect. We only know that the policy failed. David lived.

Never was an enemy so unreasonably cruel as Saul. His projects to kill David by using the Philistines had failed and therefore he declared him out-law, and charges all about him, based on their loyalty to the king, to kill David at their first opportunity.

It is strange that he was not ashamed to express his hatred so openly when he could give no reason for it and he knew all his servants loved David. He had said so himself, “his attendants all like you” (18:22). He was brazenly unafraid to alarm them by this bloody order.

It was also strange that he who knew how well Jonathan loved David should expect him to kill David. Perhaps he thought Jonathon would be as jealous of the throne as Saul was.

2. Jonathan Proves Himself a True Friend. 1b – 5

On the other hand, never was a friend so surprisingly kind as Jonathan. Jonathan not only continued to delight much in David, though David’s glory eclipsed him, but bravely presented David’s case to Saul for him now that the stream ran so strongly against him.

Jonathan did not know but that some of the servants might be either so blindly obedient to the hateful Saul or so personally envious themselves of David as to do what Saul ordered.

Jonathan showed his friendship for David in informing him of Saul’s designs on his life and counseling him to conceal himself. And also in interceding for him with Saul, trying to turn away Saul’s anger.

Jonathan therefore took the time and trouble to pacify his father and try to reconcile him to David. In his appeal he mentioned: (1.) The good services David had done to the public and particularly to Saul, “what he has done has benefited you greatly” (vs.4), and (2.) David’s innocence. “he has not wronged you” (vs. 4). Jonathan did not want guilt on his family.

Jonathan’s aim was to keep David at court for the welfare of his father and the people because he saw in David a specially chosen instrument of the Lord for the welfare of Israel as he expressed in vs. 4. A good person will rise above petty rivalry and work for the good of the whole.

Notice the wisdom in Jonathan’s address to his father. There is balance between respect and rebuke. Openly and frankly he described to his father what a great crime he would commit if he were to kill David. Jonathan’s heart is free from envy and jealousy while he reminded his father of David’s great services to the royal house and the whole nation. His words and attitude showed manly firmness and decision, coupled with innocence, reverence, and obedience; not a word not in keeping with the commandment to honor parents passed from Jonathan’s lips. In addition to all this, he demonstrated his magnanimous self-denial since he undoubtedly suspected that his friend—not he—would some day ascend the throne after his father.

Jonathan is a character that rises on the platform of Old Testament-life in a uniquely noble, harmonious, ethical-sympathetic form, whether we regard him as the heroic warrior and leader, or as faithful, self-denying friend, or as humble, modest prince-royal, or as the frank, unshrinking denouncer of wrong and sin even in his father.

In attempting to bring peace between his father and his friend, Jonathan succeeded temporarily. But, everything is temporary in the unfolding dramas of life—it is not enough to decide one day to do right, we must persist daily in continuing to do right.

3. The Temporary Truce 6 & 7

Why did Saul listen to Jonathan? God does not give up on even the worst among us.

We must be willing to hear reason, and to take all corrections and good advice even from our inferiors, parents from their own children. How forcible are right words!

Saul swore—a characteristic indication of his to go to one extreme or another.

“As surely as the Lord lives, David will not be put to death” (vs. 6). Whether Saul swore here with due seriousness or not does not appear. Perhaps he did and the issue was deserving of the seriousness, but at other times Saul swore rashly and profanely, which made the sincerity of this oath justly questionable; for it may be feared that those who can so far jest with an oath as to make a joke of it, and reduce it to a trifle, have no proper sense of obligation and will also reduce it to a lie.

Some suspect that Saul said and swore this with a malicious design to bring David within his reach again, intending to take the first opportunity to slay him. But as bad as Saul was it seems he was not that bad and therefore we should rather suppose that in his shallow character he too soon forgot the conviction and corruption prevailed and triumphed over them.

Though Saul had paid him evil for good and even his usefulness was the very thing for which Saul envied him, yet he did not therefore retire in sullenness and decline public service. Even though Saul used David so cruelly David was as bold as ever in using his sword for the service of his country. When war broke out again, David showed the same bravery as before. Clearly, David’s service did not depend on approval from Saul. Why did David serve so consistently in spite of lack of genuine appreciation? David was not serving just Saul! He served another. We too serve as unto the Lord.

Think about singing for an enemy. You can fight a war with conflicting emotions raging in your heart, but you cannot play a harp and sing a song of praise to God with anger, bitterness, or hatred in your heart. “There on the poplars we hung our harps, for there our captors asked us for songs, our tormentors demanded songs of joy; they said, ‘Sing us one of the songs of Zion!’ How can we sing the songs of the LORD while in a foreign land” (Ps. 137:2 – 4)? That David could play and sing for Saul shows us that from deep within David’s heart there was forgiveness. As cheerful as ever in using his harp for the service of the king David reported for musical ministry in the king’s court.

David’s own words may help us interpret what was going on in his mind as he wrestled with the inconsistency between the treatment he was receiving and that with which he responded. Ps 35: 1,13,14 says, “Contend, O LORD, with those who contend with me; fight against those who fight against me. Yet when they were ill, I put on sackcloth and humbled myself with fasting. When my prayers returned to me unanswered, I went about mourning as though for my friend or brother. I bowed my head in grief as though weeping for my mother.” David sang, even when betrayed, committing his case to God.

4. Another Relapse 9 & 10

Saul continued his hatred toward David. The man who just the other day had sworn by his Maker that, “David will not be put to death,” now tried to slay David himself. So implacable, so incurable, is the hatred of the devil toward the human race, so deceitful and desperately wicked is the heart of man without the grace of God. “The heart is deceitful above all things and beyond all cure. Who can understand it? I the Lord search the heart and examine the mind, to reward a man according to his conduct, according to what his deeds deserve” (Jer.17:9). Saul had a heart problem—and so do I. God can help.

Instead of extinguishing Saul’s ill-will and confirming his reconciliation, David’s good performance revived Saul’s envy and exasperated him yet more.

No marvel that the evil spirit came upon Saul again, for when we let the sun go down on our anger we give place to the devil (Eph. 4:26). We make room for him and invite him.

Agitations, anger, and frustration of mind, though helped forward by Satan, commonly owe their origin to men’s own sins and follies.

Saul’s fear and jealousy made him a torment to himself, so that he could not sit in his own house without a javelin in his hand, pretending it was for his preservation, but designing it for David’s destruction.

God continued his care of David and still watched over him for good. Saul missed his blow. David was too quick for him and fled and escaped that night.

To these preservations among others, David often refers in his Psalms when he speaks of God being his shield, Protector, rock, fortress, shadow in a weary land, shelter under the wing, and deliverer of his soul from death.

David fled to his house where the drama continues in the next verses. Which brings up the question: When will our troubles be over? Not until we get to heaven. But God is trustworthy.

Man and woman of God, you may feel that the road is long and you loose your song, but remember David. More importantly, remember the calling and the promise of God. He is faithful and will complete the process of developing you. You are undergoing training, not because God is against you, but because God is for you and wants you to succeed. He is preparing you.

HOW TO AVOID DANGER AND OBTAIN PROMOTION

luiz@vidalyon.com (Luiz Sifuentes) — Sun, 05 Mar 2023 02:18:54 GMT

I Samuel 18:17-30

17 Saul said to David, “Here is my older daughter Merab. I will give her to you in marriage; only serve me bravely and fight the battles of the Lord.” For Saul said to himself, “I will not raise a hand against him. Let the Philistines do that!” 18 But David said to Saul, “Who am I, and what is my family or my clan in Israel, that I should become the king’s son-in-law?” 19 So[a] when the time came for Merab, Saul’s daughter, to be given to David, she was given in marriage to Adriel of Meholah. 20 Now Saul’s daughter Michal was in love with David, and when they told Saul about it, he was pleased. 21 “I will give her to him,” he thought, “so that she may be a snare to him and so that the hand of the Philistines may be against him.” So Saul said to David, “Now you have a second opportunity to become my son-in-law.” 22 Then Saul ordered his attendants: “Speak to David privately and say, ‘Look, the king likes you, and his attendants all love you; now become his son-in-law.’” 23 They repeated these words to David. But David said, “Do you think it is a small matter to become the king’s son-in-law? I’m only a poor man and little known.” 24 When Saul’s servants told him what David had said, 25 Saul replied, “Say to David, ‘The king wants no other price for the bride than a hundred Philistine foreskins, to take revenge on his enemies.’” Saul’s plan was to have David fall by the hands of the Philistines. 26 When the attendants told David these things, he was pleased to become the king’s son-in-law. So before the allotted time elapsed, 27 David took his men with him and went out and killed two hundred Philistines and brought back their foreskins. They counted out the full number to the king so that David might become the king’s son-in-law. Then Saul gave him his daughter Michal in marriage. 28 When Saul realized that the Lord was with David and that his daughter Michal loved David, 29 Saul became still more afraid of him, and he remained his enemy the rest of his days. 30 The Philistine commanders continued to go out to battle, and as often as they did, David met with more success than the rest of Saul’s officers, and his name became well known.

Saul tried to kill David earlier in this chapter. Notice how Saul progresses in evil and David in virtue.

1. The Second Murderous Plot and Escape 17 - 19

After Saul’s attempt to himself kill David in the house failed, he developed an even more evil murderous plot. Saul’s second attempt on David’s life, in connection to one daughter and then the other, shows Saul’s willingness to prepare a way for David’s death in battle with the Philistines. He intended to artfully get rid of David by requiring David to inflict heavy defeat on them.

“Only serve me bravely and fight the battles of the Lord” (v 17). Saul lays this obligation on David for the ‘honor’ of becoming his son-in-law. This is no problem to the noble David. The text does not say that David declined—only that he humbly reacted and did not aggressively seek the honor. Since in his continued wars against the Philistines, Saul needed valiant heroes as leader of his soldiers, it could have been a natural request. Yet there is irony in Saul’s use of words. He expressed the same idea David expressed in chapter 17, “because he has defied the armies of the living God,” “for the battle is the Lords” (vs. 36 and 47). These were the same words as David’s, but they are made wicked in Saul’s mouth.

David would qualify himself for the honor Saul designed for him which was to marry Saul’s eldest daughter. But, in fact, he had already merited this by killing Goliath. David’s noble character is demonstrated in that he did not confront Saul on this. A mighty prayer warrior will claim God’s promise in prayer, but a prudent team-member may need to remain wisely quiet when denied the fulfillment of a promise by another. This is a hard lesson to learn.

Saul hoped the Philistines would some time be the death of David, but how could he hope for this when he clearly saw that God was with David?

God needs to oppose these enemies of his people. But behind this proper language of warfare was hidden Saul’s cunning and wickedness toward David. “Saul said to himself” the same expression as in vs. 11 when he stretched out his own hand and spear though he failed then. Here Saul determines that David shall not die by his hand, but deceit will achieve his end anyway. So low had Saul fallen that he wanted now to avoid the outward action of killing David with his own hands but would rather plot his death by someone else’s hand. The wicked heart and criminal hand are only surpassed by a more wicked tongue which speaks of zeal for the Lord’s battles while plotting murder. Whether he kills with a spear thrown by his own arm or by the spears of the Philistines to whom he threw David, Saul would murder David. That malicious design against David was as truly murder before God as if Saul had killed him with his own spear and hands.

Years later, in his attempt to cover up his affair with Bathsheba, David did the same thing to Uriah and Uriah died in battle. David murdered Uriah with the enemy’s sword—a tactic he perhaps learned from Saul. Why is it so easy to learn evil? Friendlier face, worse rascal! Therefore try the spirits of men and trust in God. David prayed: “Do not drag me away with the wicked, with those who do evil, who speak cordially with their neighbors but harbor malice in their hearts” (Ps 28:3). David trusted God: “My companion attacks his friends; he violates his covenant. His speech is smooth as butter, yet war is in his heart; his words are more soothing than oil, yet they are drawn swords. Cast your cares on the Lord and he will sustain you; he will never let the righteous fall. But you, O God, will bring down the wicked into the pit of corruption; bloodthirsty and deceitful men will not live out half their days. But as for me, I trust in you” (Ps 55:20-23).

David’s honesty and simplicity stands in great contrast with Saul’s hatred. In humility he hesitates to become the son-in-law of the king even though he had earned it in killing Goliath. I can’t become the king’s son-in-law, “who am I?” And to this is added “and what is my family or my father’s clan in Israel?” In his own eyes David seems too insignificant in person, family, and the house of his father.

This humility of David may teach us much. He knew well that he was to be king, and that God had caused him to be anointed well before the drama of his earlier role as court harpist and then later at the battle with Goliath. Yet he never spoke of such favor, but rather gives it to be understood how utterly nothing he is, and how unworthy he thought himself.

2. Saul’s Treachery 19

“she (Merab) was given in marriage to Adriel” (v 19). Saul gave the daughter promised to and earned by David to another—Adriel. We will now learn through the silence of scripture. How did David react? He did not fight, sulk, argue, or complain.

It is possible that David did not like the older daughter? We don’t know. It was not true that David did not want to marry. He did a number of times. We know that later the younger daughter loved David. Was that feeling mutual? There is much we do not know and much we should not assume. The lesson to be learned, the lesson that is clear, is that in the face of injustice David did not fight back.

3. The Third Murderous Attempt 20 – 24

Another chance occurred. That Michal loved David does not mean that Merab did not love him and was therefore not given to him. The reason is not given—evidently Saul’s procedure was arbitrary. Maybe wars distracted him? “Now you have a second opportunity” (v 21). The first time by the promise of Merab, afterwards broken off, and the second time by the actual marriage with Michal.

“so that she may be a snare to him” (v 21). Perhaps Saul hoped that she would, even after her marriage to David, take part with her father against her husband and give Saul an opportunity of doing damage or bring death to David.

David had as much reason as any man to value himself and his own family heritage. He was of an ancient and honorable family of Judah, a handsome young man, a great statesman and soldier; his achievements were great, for he had won Goliath’s head and Michal’s heart. He knew himself destined by the divine counsels to the throne of Israel, and yet when offered the opportunity to become the king’s son-in-law, he humbly answers the first time: “Who am I, and what is my family or my father’s clan in Israel, that I should become the king’s son-in-law?” (v 18) and the second time “Do you think it is a small matter to become the king’s son-in-law? I’m only a poor man and little known” (v 23). Both times he displayed humility.

David answered in two parts. “He affirms the great importance of such a step as marrying the king’s daughter—referring to the distance between himself and honor. And he declared himself too poor to furnish a suitable bride price for a king’s daughter.

He must bring in their foreskins cut off; this would be a just reproach upon the Philistines, who hated circumcision as it was an ordinance of the God of the Israelites; and perhaps David, in doing this, would increase their hatred against him—make them seek to get revenge against him. This would be just what Saul would want. “Saul’s plan was to have David fall by the hands of the Philistines” (vs. 25).

“Now you have a second opportunity to become my son-in-law” (v 21). But Saul hated David in his heart. They were sweet sounding words hiding hatred in a jealous heart.

When becoming the king’s son-in-law was offered the second time to David, he responded with all possible modesty and humility. Being a crowned head, he speaks of even Saul and the royal family with all due respect. The New Testament teaches us to render honor to those to whom honor is due.

4. David’s Success Through Humility and Bravery 26-30

By his success and wise behavior David obtained Saul’s ill-will. Yet, more importantly, he also obtained God’s favor. In Ps 101:2 David says, “I will be careful to lead a blameless life—when will you come to me? I will walk in my house with blameless heart.” His behavior during this period of his life well illustrates what David meant by saying he will be blameless and have a blameless heart. God certainly answered his prayer—the story repeatedly says that the Lord was with him.

However God has advanced us, let us always have low thoughts of ourselves. He who humbles himself shall be exalted. If David magnified the honor of being son-in-law to the king, how should we magnify the honor of being son (not in law) to the King of kings?

David responded honorably to Saul’s offer of receiving 100 foreskins of Philistines—he doubled it. It appears that David was a brave soldier and true lover, but can you imagine what fear for him Michal might have had—if her love for David were true?

Whatever Saul hoped, David did not fear falling by the Philistines, though he must expose himself to danger by such an assignment.

The law provided that men did not need to go to war the first year of their marriage. “If a man has recently married, he must not be sent to war or have any other duty laid on him. For one year he is to be free to stay at home and bring happiness to the wife he has married” (Duet 24:5). But David loved his country and took his military career for it so seriously that he did not claim this right.

We may assume that David acted from generous principles and honorable character, but it does raise the question: Is it right to decline provisions God has made for our good?

Saul gave him his daughter to be a snare to him, but it was a benefit to him since being Saul’s son-in-law made it seem all the more natural to obtain the crown. The marriage not only made succeeding Saul more natural but also provided exposure for practical preparation for government through experience.

Saul thought by putting him into a dangerous battle with the Philistines he could kill him, but that very service increased David’s popularity and facilitated his more naturally becoming the next king. God makes the wrath of men praise him and serve his design of kindness and his own people by it. “. . . in all things God works for the good of those who love him.” (Rom. 8:28).

The story indicates that not only was God with David, but that Saul knew it. Earlier Jonathon’s love and now Michal’s love for David and Saul’s hatred (which had grown into a permanent state) are in sharp contrast.

David, whose brilliant exploits against the Philistines and rising reputation still more inflamed the jealousy and hatred of Saul, went on and on behaving himself wisely and succeeding.

David’s prudence is shown in the perils of sudden prosperity: (1) The shepherd-youth is honored with the friendship of the prince, the cheering and singing of the crowd, a military command and the prospect of entering the royal family, but he behaved wisely and prospered all the more! Those who climb fast have need of good heads and good hearts.

(2) In the plots of jealous rivals—Saul and evidently other members of the court—David avoids the javelin of rage and the foils the cunning of hypocrisy.

(3) In provocations to anger by promises broken (vs.19) and fresh demands (vs.25), the brilliant young warrior and poet remains prudent as a sage statesman. How was all this possible? See verse 12 “the Lord was with him,” 14 “the Lord was with him,” and 28 “the Lord was with David.”

Man or woman of God, if God is with you, you too will succeed again and again even when you are given impossible if not difficult leadership assignments. Conduct yourself honorably and humbly so that God is with you. Then you will succeed to His glory.

THE AGITATIONS OF JEALOUSY

luiz@vidalyon.com (Luiz Sifuentes) — Sun, 05 Mar 2023 02:17:34 GMT

I Samuel 18:1 – 16

18 After David had finished talking with Saul, Jonathan became one in spirit with David, and he loved him as himself. 2 From that day Saul kept David with him and did not let him return home to his family. 3 And Jonathan made a covenant with David because he loved him as himself. 4 Jonathan took off the robe he was wearing and gave it to David, along with his tunic, and even his sword, his bow and his belt. 5 Whatever mission Saul sent him on, David was so successful that Saul gave him a high rank in the army. This pleased all the troops, and Saul’s officers as well. 6 When the men were returning home after David had killed the Philistine, the women came out from all the towns of Israel to meet King Saul with singing and dancing, with joyful songs and with timbrels and lyres. 7 As they danced, they sang: “Saul has slain his thousands, and David his tens of thousands.” 8 Saul was very angry; this refrain displeased him greatly. “They have credited David with tens of thousands,” he thought, “but me with only thousands. What more can he get but the kingdom?” 9 And from that time on Saul kept a close eye on David. 10 The next day an evil spirit from God came forcefully on Saul. He was prophesying in his house, while David was playing the lyre, as he usually did. Saul had a spear in his hand 11 and he hurled it, saying to himself, “I’ll pin David to the wall.” But David eluded him twice. 12 Saul was afraid of David, because the Lord was with David but had departed from Saul. 13 So he sent David away from him and gave him command over a thousand men, and David led the troops in their campaigns. 14 In everything he did he had great success, because the Lord was with him. 15 When Saul saw how successful he was, he was afraid of him. 16 But all Israel and Judah loved David, because he led them in their campaigns. After a brief pleasant relationship between Saul and David, Saul chooses to be increasingly jealous of David while Jonathon chooses to develop a lasting and warm friendship with him. It is deeply tragic to watch the gradual darkening of the once bright light, side by side with the irresistible increase in brilliance of the new star. “He must increase, but I must decrease.” Those words have such a fine ring to them when spoken by John the Baptist who wanted Jesus to succeed, but how awful they are in the bitter mouth of jealous Saul. Instead of meekly accepting God’s choice in David, Saul’s gloomy spirit struggled against him, like storm waves against a breakwater. And, like those waves, Saul too was shivered into foam in the vain effort.

1. The Brief Pleasant Relationship 1–5

The results of David’s conversation with Saul include the famous friendship between David and Jonathon. Jonathon became one in spirit with David. It says twice (vs. 1 & 3) that Jonathon loved David as he loved himself. The Hebrew word signifies a chain forming a firm union and inseparable unity of souls in friendship. Their inner feeling for each other work deeply and so each has perpetually fast hold of the other. Almost in all languages friendship is a union of souls bound together by the band of love.

If God gives you a friend, you are blessed. True friendship is a gift of God. When it comes, God is to be thanked for it. The friendship which God establishes between His children is almost indescribable. Two souls made one is an incomprehensible blessing.

True and genuine love delights to show itself also by outward signs. They are true friends who help not only in prosperity but also in necessity. A league of friendship, which for sincerity, constancy, and romantic pathos, is unrivaled in the annals of history, whether sacred or profane. These two men loved each other truly in God, to whose service they had both devoted themselves. Friendship is about something. Two people unite in common desire or project that is bigger than they are.

To love good people in such a way that one loves and esteems them for the good he sees in them, is a sign of good character—that one is good himself.

To firmness is added innerness of friendship, the complete identity of two souls. They pledged mutual and perpetual friendship. This is shown by the gift of his own upper garment and weapons Jonathon gave to David. The poorly clad David is enabled by this gift to appear at court in proper clothes. The weapons make his war-outfit complete. Jonathon honored David as a military hero. Jonathon too had led a great victory against the Philistines in chapter 14 and was a hero in Israel. Sealing their friendship was proof that these two heroes, equally crowned by God with victory, could love one another, and that Jonathon was far from feeling any envy or jealousy.

Jonathan took the initiative in keeping with his position at court as the king’s son in respect to the young shepherd. By clothing David with his own war-dress he demonstrated his hearty friendship and set aside any barrier his rank and position could have raised between them. The prince and heir to the throne honored the poor yet valiant shepherd. The gift of a garment by royalty to another is still the highest mark of honor. In Esther, Mordecai is clothed in the king’s garment.

David did not keep Saul’s armor on when he briefly wore it, but he does accept Jonathon’s. He had not earned Saul’s, he was not a king. But he had behaved like a prince that day and was willing to wear what Jonathan gave him.

David receiving and wearing Jonathon’s princely clothes reminds us that we now “wear” the righteousness of Jesus who not only gave that to us, but also took our unrighteousness on Himself. Jonathon merely gave David his princely clothes and weapons; he did not put on David’s poor shepherd’s clothes. Furthermore, some day God will give us all new robes.

Jonathon’s treatment of David stood in stark contrast to Saul’s later treatment of David. Yet Jonathon was the one who was bound to lose the most if David became king in his place. No one had as much reason as Jonathan to dislike David, but Jonathan loved David the most. When we are governed by wisdom and grace we do not allow our affections to be moved by secular or selfish considerations.

In giving David his armor Jonathon illustrated that in true friendship we make ourselves vulnerable. Here is my sword. I will not use it against you. Here are my tools for self-defense. I will not defend myself against you. I will accept your instruction or critique; I am vulnerable to you.

David had proven himself an obedient son to Jesse, now he must prove himself an obedient servant to Saul.

2. Saul’s Jealousy of David’s Fame as a Warrior 6–9

David’s troubles now began. They not only tread on the heels of his triumphs, but take rise from them; this demonstrates the vanity of things in this world which only seem great.

Selfishness can produce deadly jealousy. It makes one grudge the favors God grants others. Proud men cannot endure to hear anyone praised but themselves.

The women chant and Saul rages. The words of their chant were fearlessly plain-spoken, and became more insulting to Saul’s selfish ears. They were likely sung by two answering groups, one of which sang out, “Saul has killed his thousands,” while the other responded even more loudly and joyously, “And David, his ten thousands.”

To be brought into comparison with this unknown shepherd boy was bitter enough, but to be used as the lesser in the comparison to emphasize David’s superiority was too much. Few men in high position would be able to take that graciously. What general, statesman, orator, or star would accept that?

Poor Saul had to drink the bitter cup, which all who love the sweet drink of popular applause have to taste sooner or later. But before we judge Saul, we need not think of him only as a monster because he found it bitter. After all, we all have had that experience.

It is more to our purpose that we take care to not allow the very same thing in our private lives; for envy and jealousy of those who threaten to out-shine, or in any way to out-do, us is not limited to people of great reputations in high places. The roots are in all of us, and the only way to keep them from growing in our hearts is to think less of our reputation and more of our duty; little what men think of us, and much of what God thinks.

How many inner circles of this world have similar mixtures of love, friendship, jealousy, and hatred if we were to see inside the curtain that removes them from public eye?

Verse 9 says Saul “kept a jealous eye on David.” Where will that lead? What happened in Saul that night? How did Saul make way for the event of the next day? What spiritual condition made a place for the evil spirit to work? What kind of prophesying (vs. 10) did this lead to?

3. The Attempt on David’s Life 10 – 11

These verses show how the moody suspicion with which Saul eyed David came to surprisingly swift and murderous action. Saul is a terrible example of how suspicion and jealousy, working without self-control, carry us to wildest extremes.

We must not be so startled as to miss the truth that Saul by his own whirl of sinful passions and acts had himself prepared the place for the evil spirit to work in him. Saul brought it on himself; the consequences were ‘natural.’ Apparently, Saul was intentional in his hatred, not spontaneous. “. . . saying to himself, ‘I’ll pin David to the wall’” (vs. 11). This was worse than what a spontaneous thought would have been. Any man who lets his own baser nature have full swing invites the devil.

Saul, worn with passion and swept away by ungovernable impulses, ‘prophesying’ or ‘raving’ with wild gestures and uttering wilder sounds is a striking contrast to David, young, calm, giving forth melodies on his harp and songs from his lips, that sought to soothe the fits of fury.

The youthful harpist would not have tried to escape if Saul were merely shaking his spear. A man, raging mad and madly hostile, would not be likely to waste breath in mere threats. The attempt on David’s life was real. It was a serious one, and the spear, flung by an arm made stronger than ever by insane hatred, quivered in the wall very near the lithe athlete who had agilely escaped it. Envy, allowed to have its way, becomes murderous. Let us stop its beginning. A tiger pup can be held in human hands and its claws cut, but a full-grown tiger cannot.

David had recently killed a giant bigger than Saul; he did not have to flee. But he showed the same noble character in running from Saul as he did in running toward Goliath; he did not fear God’s enemy, but would not fight with Saul. He rather honored him.

4. Saul Puts David out of Sight 12 – 16

Both verses 12 and 15 say that Saul was “afraid” of David. The expression of it in verse 15, however, is much stronger. Saul had no reason to be afraid. His mental anguish made him miserable. This is a pathetic picture of some nameless terror gradually creeping over a strong man. Ever-thickening folds of cold dread, like a wet mist, wrap a soul once bright and energetic. I see two possible reasons: One, God had left that tempestuous, rebellious soul because it had left him and, two, in its desolate loneliness with no trace of softening or penitence, that once enlightened soul knew the sunshine, it had rejected, was now pouring on David.

Saul’s suspicions were hardened into certainties. He was sure that what his jealousy had whispered when the women chanted their chorus was now grim fact. He could only helplessly watch his successor’s steady advance in favor with men and God. The two processes of growing darkness and growing light go on side by side in the two men, and each makes the other more striking by contrast. Twice it is stated that Saul was in awe of David. Twice it is stated that Jehovah was with David, and that he “behaved himself wisely.” The last statement includes in the Hebrew word the idea of prudence and also that of success. So, on the one hand, there is a steady growth in all good, godly, and happy qualities and experiences; and on the other, a tragic increase of darkness, gloom, godlessness, and despair.

Saul’s plan backfired. In sending David from him, Saul unwittingly provided David an opportunity to again serve his nation. David is once more “demoted,” from the king’s court, but does his service so well that it, not the position, promotes him. So “. . . all Israel and Judah loved David, because he led them in their campaigns” (vs. 16).

The history of sin in Saul’s inner life shows a steady and rapid progress in evil after it had gained footing and mastery in his heart. When a man once yields to bad attitudes, he comes more and more into their power, and is at last completely ruled by them, and driven even more violently on from sin to sin. He that sins is a slave to sin.

On the other hand, in sharp contrast, as the story of Saul and David progresses we will notice that the sufferings David experienced because of the cruelties of Saul provided him with broader and higher experiences of inner and outer growth and greater tasks assigned to him for the kingdom of God. The more willingly we enter the school of suffering and conflict as David did, the more we will grow in humility, obedience, and childlike submission to God’s will and the more we learn the truth that God gives grace to the humble and makes the road smooth for the upright.

In both Saul’s regress toward evil and David’s progress in righteousness, the Bible never reveals a neutral position in moral issues of life. It always holds up the mighty “either this or that.” Man has to decide whether he will move forward, giving up his own will in humble obedience to the will of God, or walk backwards with the unstoppable degeneration which always occurs when man resists God’s guiding hand—bringing calamity on himself.

Yet Saul had begun so well! Saul might have been what David was—blessed with God’s companionship, prosperous, and the hero of his people. Two souls stand side by side in the beginning verses of this chapter for a moment on the same platform. From here on in the drama between them the one steadily rises, while the other steadily sinks. How awful are the endless possibilities of progress in either direction that lie open for every man—between which we ourselves choose?

So, what is your choice? Will you pray earnestly that as you seek to be the Christian leader God wants you to be, you will study David’s life and seek to follow his example in the areas in which he is exemplary? Or will you slip easily into the Saul’s human and natural inclination to seek to be great in your own eyes and consider every “David” who enters your life to be a threat to your success? As we proceed through this series of lessons the contrast between these two alternatives will become clearer and more distinct.

AN UNEVEN BATTLE

luiz@vidalyon.com (Luiz Sifuentes) — Sun, 05 Mar 2023 02:16:12 GMT

I Samuel 17:48-58

48 As the Philistine moved closer to attack him, David ran quickly toward the battle line to meet him. 49 Reaching into his bag and taking out a stone, he slung it and struck the Philistine on the forehead. The stone sank into his forehead, and he fell facedown on the ground. 50 So David triumphed over the Philistine with a sling and a stone; without a sword in his hand he struck down the Philistine and killed him. 51 David ran and stood over him. He took hold of the Philistine’s sword and drew it from the sheath. After he killed him, he cut off his head with the sword. When the Philistines saw that their hero was dead, they turned and ran. 52 Then the men of Israel and Judah surged forward with a shout and pursued the Philistines to the entrance of Gath[a] and to the gates of Ekron. Their dead were strewn along the Shaaraim road to Gath and Ekron. 53 When the Israelites returned from chasing the Philistines, they plundered their camp. 54 David took the Philistine’s head and brought it to Jerusalem; he put the Philistine’s weapons in his own tent. 55 As Saul watched David going out to meet the Philistine, he said to Abner, commander of the army, “Abner, whose son is that young man?” Abner replied, “As surely as you live, Your Majesty, I don’t know.” 56 The king said, “Find out whose son this young man is.” 57 As soon as David returned from killing the Philistine, Abner took him and brought him before Saul, with David still holding the Philistine’s head. 58 “Whose son are you, young man?” Saul asked him. David said, “I am the son of your servant Jesse of Bethlehem.”

Chapters three and four of this book are based on an earlier section of I Samuel 17. Now, in this chapter, we have arrived at the actual contest between David and Goliath, the champions of Israel and Philistia. How many children have sung the song about “only a boy named David,” and been challenged for life to conquer difficulties, adversaries, fear, and various huge problems? This story has become one of the most inspiring and graphic symbols of weakness depending on God conquering boastful and vastly superior human strength. Today the story is still inspiring and the truth still enduring. One of the most advanced weapons in the Israeli military—an anti-missile missile—even today is named, “David’s Sling.”

1. Courage

“David ran quickly toward the battle line to meet him (v 48). That David with no sword will somehow hack the big head off and that it is the host of the Philistines on whom the vultures and jackals are to feed today are alluded to in David’s speech in preceding verses.

David does not even mention himself. Such utter suppression of self is inseparable from trust in God, and without it no soldier of His has a right to expect victory. To fight “in the name of the Lord” requires hiding our own name. If we are really going to war for Him, and in His strength, we ought to expect to conquer. Believe that you will be beaten, and you will be.

“David ran quickly toward the battle line to meet him” (v 48). David running forward toward the battle is an indication of courage. When you have prepared, and prayed, the time for action arrives. When its time to prepare, let’s prepare; when its time to pray, let’s pray; but when its time for action, let’s act. The point is, we need to know what kind of time we are experiencing and then act accordingly.

Faith sees the number and sharpness of the enemy’s arms and remains unafraid and unashamed of the simple leather sling and smooth stones. The unarmed hand which grasps God’s hand should never tremble; and he who can say “I come against you in the name of the Lord Almighty,” has no need to be afraid of an army of Goliaths, even though each bristled with swords and spears like a porcupine.

Conflict is blessed if it teaches us about the unseen Commander who marshals not only men, but all the forces of the universe and the armies of heaven, for the defense of His servants and the victory of His own cause.

He who defies the armies of Israel has to reckon with the Lord of these armies, whose name means and proclaims His eternal, self-originated, and self-sustained being, His covenant, and His presence with His earthy hosts and the many in the ranks of obedient creatures who are His soldiers.

Contrast the slow movements of the heavy-armed Philistine in verse 48 and the quick run of the shepherd, who had “feet like the feet of a deer” (Ps. 18:33). David’s feet were shod with “preparation.” God makes our feet swift when they need to be.

2. Action

“Reaching into his bag and taking out a stone, he slung it and struck the Philistine on the forehead. The stone sank into his forehead, and he fell facedown on the ground” (v 49). Verse 49 is the action verse. Fifty-eight verses make up this famous and long chapter. Forty-eight verses precede verse 49 and nine verses follow it. The important action recorded in verse 49 is what make the whole story grand. Yet the amount of time spent doing what is recorded in verse 49 is short compared to the length of time David spent worshipping and learning to trust in God, hurling stones at trees near Bethlehem, killing a lion and a bear, the trip to the battle field, various conversations with Eliab, other soldiers, and Saul before killing Goliath, in addition to the clean-up operation the Israeli army did to the Philistine army and the conversation between David, Abner, and Saul that concludes the chapter. Verse 49 describes a rather quick work. God can act quickly when things are ready. In His time, He does act quickly, conclusively, and beautifully. We need to be patient through the hours in the valley, carefully conducted conversations using delicate people skills—pay the price of time and patience—then, at God’s right time, act and watch God work. The moment was powerful because all the other steps had been taken.

In the brevity of verse 49 is the record of the actual fall of Goliath. The short clauses, coupled by a series of “ands” reproduce the swift succession of events, which ended the fight before it had begun. Several verses from Psalms help us understand what happened with David and his sling. “He trains my hands for battle” (Ps. 18:34). “Praise be to the Lord my Rock, who trains my hands for war, my fingers for battle. He is my loving God and my fortress, my stronghold and my deliverer, my shield, in whom I take refuge, who subdues peoples under me” (Ps. 144:1-2).

3. The kill

“the stone sank into his forehead” (v 49). Something like that had never entered Goliath’s head before.

The site of David’s victory has been identified in the present day Wady Es-Sunt which still has a terebinth-tree (“Pistachia terebinthus” of the Mediterranean region) which originally gave it its name of “the valley of Elah” (17:2). It is called a valley. At that point it is about a quarter of a mile wide and runs east and west. In the center is a deep trench or gulley and on the sides and bed of that trench are strewn rounded and water-worn pebbles. This ravine is also called a “valley” in verse 3, but it is described by a different word in Hebrew probably more accurately translated by the word “ravine.” The “valley” of verse 2 was much broader and open. From the ravine (“valley” of vs. 3) were taken five stones. The details and accuracy of the Bible’s description of the topography of the valley and the ravine remind us that we are reading history, not legend. The pebble-bed may therefore supply not only a stone to kill the giant of David’s time, but also a “missile” to hit the modern “giant” of skepticism and unbelief which boasts against today’s people of God in much the same way as Goliath of old. Yet for all this evidence, only the Holy Spirit can cause that truth to enter the head of the unbeliever.

The unarmed forehead of Goliath illustrates the truth that, after all precautions, some spot is bare, and that there is no armor against God’s weapons.

The picture of the huge man mountain fallen upon his face to the earth in a huddled heap of useless mail, recall the words of a psalm, “When evil men advance against me to devour my flesh, when my enemies and my foes attack me, they will stumble and fall” (Ps. 27:2).

4. Reflection

“So David triumphed over the Philistine with a sling and a stone; without a sword in his hand he struck down the Philistine and killed him” (v 50). With just a sling and stone and without a sword! God asked Moses what he had in his hand and Moses showed Him his staff. God asked David what he had in his hand and David showed Him his sling. What do you have in your hand? A unique skill? Specific training? A special ability?

“When the Philistines saw that their hero was dead, they turned and ran” (v 51). The arm of flesh will fail you. Choose your heroes carefully. Your hero may fail you. Your hero may die. But, your hero will never die or fail—ever!—if you choose the right hero.

The champion of Israel, the soldier of God, standing over the dead Philistine, whose brass armor had been useless and whose brazen defiance of God was so publicly punished, was a lesson for Israel of that day and also a symbol for us and until the end of time that the true equipment, the true martial art, and the certain victory lies in God’s hands. All who go to battle in the name of the Lord do so in their own weakness against the giants of ignorance, sin, and evil, yet shall have victory through their faith.

5. Identification

"Whose son are you, young man” (v 58)? David had been with Saul numerous times. I Samuel Chapter 16 tells of David in Saul’s court. In 16:21 Saul liked him very much. David became his armor bearer. That means that the very armor David tried on in Saul’s tent he may well have carried for Saul on a previous occasion. In 16:22 Saul sent word to Jesse for David to stay at court. In 17:15 David went back and forth between Saul and the sheep. Saul and David had a lengthy conversation recorded in 17:32-39. So why does Saul now need to ask who David is?

Possible Explanations: 1. The two accounts come from different and discrepant sources. (But, it is possible to synthesize the two). 2. Saul had rarely seen him except in moments of madness (But, Saul also made him his armor bearer and would not have been mad all the time). 3. Saul was preoccupied. 4. Time had passed, David had changed. 5. David was unimportant to Saul. 6. The accumulative combination of 3 – 5. Saul had problems of his own which preoccupied him. David had grown up and changed in appearance during the months Saul was working on the anti-Philistine war plan. David may have dressed differently running an errand for his father Jesse than he did when he played the harp for the king in his court. And it is easy for a selfish person to ignore unimportant people. David was not important to Saul until he killed the giant. Saul had heard his name, his harp, and his song, but none of that was important to the high and mighty, self-impressed and preoccupied Saul. Now that David had killed Goliath, he was somebody. Then Saul wanted to know who he was.

Even though David had been in the court at an earlier period, having been absent during the war with the Philistines, and Abner had been absent from court when David was there, Saul had forgotten him, being melancholy and mindless, and Saul little thought that his musician would have spirit enough to be his champion. Therefore, as if he had never seen him before, he asked whose son he was. Saul’s ignorance was understandable.

You may do something noteworthy, serve in court, ease the king’s mental depression or demon-inspired fits of fear, but people will not notice, care, honor, reward, or even remember who you are. But that will never happen to sheep in the “good Shepherd’s” flock or the soldiers in the army of the “Captain of the armies of the Lord” (Joshua 5:14). God, our King, is very unlike Saul. There are no unimportant nobodies in God’s kingdom. There are no nameless sheep in his flock. “He calls his own sheep by name and leads them out” (Jn.10:3). Each of us is important to Him.

Today the same thing happens. Our bosses, teachers, supervisors, fellow workers, pastor, youth leader, coordinator etc. may not notice what you are doing for God. But God doesn’t wait until you have killed a giant to recognize you. He knows if you have served faithfully in every assignment. We serve Him. If we hit enough trees with our stones, care for our sheep faithfully, kill a lion and a bear, God may give us our opportunity to kill a giant. But, even if not, it is He we serve and He knows all about each faithful bit of service we do for Him.

The question about who David was and Abner’s answer must be taken in connection with the astonishment felt at David’s bold accomplishment. What David did was, after all, an amazing thing. Even if you knew who he was, you might be tempted to ask again, “Who are you?” David himself may well have asked, “Who am I?” You too may have to ask yourself, “Who am I?” We ourselves don’t even know who we are. Let’s watch and see.

The story of David killing Goliath is famous and inspiring, but it is only the beginning of a series of chapters, tales, successes, and failures of Israel’s most famous king. I Samuel 18:1 mentions the friendship between David and Jonathon so we can gather that a longer conversation occurred with David, Saul, Abner, and other more important observations than who David’s father was. The drama continued—as does God’s work in your life and mine. After the victory—or failure—of today’s saga, there is more to write in your story. If we experience victory, let’s learn to keep humble and move on; if we experience a disappointment, let’s learn to maintain God-centered confidence and still move forward. In all cases, like Paul in the New Testament, “Forgetting what is behind and straining toward what is ahead, I press on toward the goal to win the prize for which God has called me heavenward in Christ Jesus” (Phil. 3:13 -14).

FINAL PREPARATIONS

luiz@vidalyon.com (Luiz Sifuentes) — Sat, 04 Mar 2023 03:58:07 GMT

LESSON FOUR

I Samuel 17:32-47

32 David said to Saul, “Let no one lose heart on account of this Philistine; your servant will go and fight him.” 33 Saul replied, “You are not able to go out against this Philistine and fight him; you are only a young man, and he has been a warrior from his youth.” 34 But David said to Saul, “Your servant has been keeping his father’s sheep. When a lion or a bear came and carried off a sheep from the flock, 35 I went after it, struck it and rescued the sheep from its mouth. When it turned on me, I seized it by its hair, struck it and killed it. 36 Your servant has killed both the lion and the bear; this uncircumcised Philistine will be like one of them, because he has defied the armies of the living God. 37 The Lord who rescued me from the paw of the lion and the paw of the bear will rescue me from the hand of this Philistine.” Saul said to David, “Go, and the Lord be with you.” 38 Then Saul dressed David in his own tunic. He put a coat of armor on him and a bronze helmet on his head. 39 David fastened on his sword over the tunic and tried walking around, because he was not used to them. “I cannot go in these,” he said to Saul, “because I am not used to them.” So he took them off. 40 Then he took his staff in his hand, chose five smooth stones from the stream, put them in the pouch of his shepherd’s bag and, with his sling in his hand, approached the Philistine. 41 Meanwhile, the Philistine, with his shield bearer in front of him, kept coming closer to David. 42 He looked David over and saw that he was little more than a boy, glowing with health and handsome, and he despised him. 43 He said to David, “Am I a dog, that you come at me with sticks?” And the Philistine cursed David by his gods. 44 “Come here,” he said, “and I’ll give your flesh to the birds and the wild animals!” 45 David said to the Philistine, “You come against me with sword and spear and javelin, but I come against you in the name of the Lord Almighty, the God of the armies of Israel, whom you have defied. 46 This day the Lord will deliver you into my hands, and I’ll strike you down and cut off your head. This very day I will give the carcasses of the Philistine army to the birds and the wild animals, and the whole world will know that there is a God in Israel. 47 All those gathered here will know that it is not by sword or spear that the Lord saves; for the battle is the Lord’s, and he will give all of you into our hands.”

Earlier, in chapter 17 of I Samuel, we saw the character of David revealed in conversations with Israeli soldiers and his brother Eliab. Now let’s learn more by listening to what David, Saul and Goliath say. David’s attitude stands out in contrast to Saul’s cowardice and Goliath’s arrogance. Saul and Goliath illustrate opposite extremes we will want to avoid while David provides a model we will eagerly attempt to duplicate. Saul was a coward, Goliath was boastful, but David showed confidence, courage, and faith in God.

1. David’s Confidence Contrasted with Saul’s Cowardice

“Let no one lose heart on account of this Philistine” (vs.32). David could have said let not the King lose heart, but in his general statement he avoids what might have been taken for an accusation and releases Saul from any condemnation. There were no barbs in what David said. If we learn to speak kindly, the Holy Spirit is free to do the convicting. If we are on the attack, the dove-like Holy Spirit will not work.

David showed powerful leadership—leading by example. “Let no one lose heart . . . your servant will go.” No one should be afraid. I am not afraid. David illustrated by example what everyone’s attitude should be. Leading by example is still the most powerful leadership style.

It was not merely youthful daring, nor foolish under-estimation of the danger, that prompted David’s stimulating words. The ring of true faith is in them, and they show us how to avoid faint-heartedness. We want to be like Gideon’s dry fleece, untouched by the cold moisture of faithless fear that saturates the ground all around. He who trusts in God should be as a pillar of fire, burning bright in the darkness of terror, and, in so doing, provide a rallying point for weaker hearts. When panic seizes others, the Christian soul has reason for courage. David conquered fear and cowardice before he conquered Goliath.

Conquering fear may have been the greater battle.

While David is the perfect picture of faith and courage, Saul illustrates worldly wisdom and calculating caution. There is a touch of tenderness in Saul’s attempt to caution David from the unequal conflict. He spoke of probabilities, and, like all such calculation, his results are quite right, only that he has not taken into account all the forces. His omission brought him to the wrong conclusion. It is quite true that David is just a youth and Goliath a giant and a veteran; but is that all to be said? If so, then the lad cannot fight the Philistine bully. But if Saul has left God out, that makes the difference. The same mistake is often still made today and victories of faith are either lost or won as a result of someone else’s faith and are a surprise to us.

A young shepherd came just this morning from keeping sheep, yet has more courage than all the mighty men of Israel. And he encouraged them. God sends good words to Israel and does good things for them even by weak and foolish things of the world.

David only wanted Saul’s permission to fight the Philistine. He says nothing about the reward Saul had proposed. David was ambitious for the honor of serving God and his country, not the king’s reward.

David, just as he had answered his brother’s accusation with meekness, so answered Saul’s fears, and, to Saul’s satisfaction, gives a reason for his hope for victory.

2. David’s Occupation Contrasted with the Doing of it.

David talked about his vocation and how well he did it. Saul did not regard the work of God, and therefore David, in reasoning with him, first presented his arguments with Saul’s frame of reference, not his own, in mind. He argued from experience. Though a youth and never in a battle, yet because he had done something equal in difficulty to the killing of Goliath, told of conquering a lion and a bear. It is nice to be able to tell of killing a lion and a bear, but in order to have those credentials he had to have had the experience. He could not produce the experience that day when he needed it; it had to have been prepared in advance. You are writing tomorrow’s resume today. What you are doing today is building your experience repertoire so you can use it in the future. What are you doing now to build up your resume? What do you want to become? What are you doing now? These two questions ought to have something to do with each other.

David compared the uncircumcised Philistine to a beast. David helped Saul realize that he is not as inexperienced as Saul first thought. Either a lion or a bear can easily kill and eat a human. Yet David had killed both.

Notice the contrast between an ordinary vocation and an unordinary man. He is just a shepherd, but he tells his story like a man of spirit. He is not ashamed to say he kept his father’s sheep even though his oldest brother had just criticized him being just a shepherd. Far from denying he watched sheep, he told how he did it so well. His employment as a lowly shepherd was more than compensated for because he was not an ordinary shepherd. His vocation as a shepherd was very common, but his execution of his shepherd’s responsibilities was very uncommon. However unimpressive our position may be, let the execution of our responsibilities be impressive. However menial the job, let the doing of it be very lofty. However ignoble the task, let the service be noble.

David could not see a lamb in distress but was willing to risk his life to save it. This attitude made him fit to become a king to whom the lives of his subjects was dear and whose blood was precious. “He will rescue them from oppression and violence, for precious is their blood in his sight” (Ps. 72:14).

David’s eager story of his fight with wild beasts is meant both to answer Saul’s objection on his own ground, by (1) showing him that, youth as he was, he had proved his power, and only after that, then (2) supplied the lacking element in Saul’s calculation. So he told, first how he killed the lion, giving enough details to make his story believable, and then told the true grounds for his confidence, “The Lord who delivered me from the paw of the lion and the paw of the bear will deliver me from the hand of this Philistine” (vs. 37). Faith has the right to argue from the past to the future—the Lord who helped before will help again. He who has delivered does deliver and will deliver. He who answered prayer, does answer and will answer. He who carried you through difficulties in your past, does carry you through difficulties and will carry you through difficulties. He who comforted you earlier does and will.

3. David the Shepherd and Jesus the Shepherd compared.

By being a good shepherd, he is also fit to be a symbol for Jesus the good Shepherd who “tends his flock like a shepherd; He gathers the lambs in his arms and carries them close to his heart; he gently leads those that have young” (Is. 40:11). Jesus laid down his life for His sheep, but to have put his life at risk to save a sheep or lamb is equal to the sacrifice, because it indicates David’s willingness to have done it had it been required.

“The Lord who delivered me from the paw of the lion and the paw of the bear will deliver me from the hand of this Philistine” (vs.37). David acknowledged that it was the Lord who rescued him from the lion and the bear. While David was being a good shepherd to his flock, simultaneously God the Shepherd was being protective of His little lamb David. David gave praise to God for that achievement.

The lion and the bear were enemies only to me and my sheep and only in defense of my own interests did I attack them, but Goliath is an enemy to God and Israel. He defies the armies of the living God and it is for God’s honor that I attack him. God’s honor is a much greater cause.

He who sets boundaries to the waves of the sea and the rage of wild beasts can and will restrain the wrath of wicked men. Paul, as he nears the end of his life, placed himself in the stories of David and Jesus the good Shepherd: “But the Lord stood at my side and gave me strength, so that through me the message might be fully proclaimed and all the Gentiles might hear it. And I was delivered from the lion’s mouth. The Lord will rescue me from every evil attack and will bring me safely to his heavenly kingdom” (II Tim. 4:17, 18).

4. The Lord with David Contrasted with the Lord not Being with Saul

Saul said to David, “Go and the Lord be with you” (vs. 37). These words are spoken often and can become a mere greeting. If reduced to mere formal words, they only sound nice. If intended as a sincere prayer, nothing can be better said than that the Lord be with you. It was the fact that the Lord was with him (16:18) that commended David to Saul in I Samuel 16. Now for the Lord to be with him in his battle against the giant is a continuation of the story. Lion, bear, Goliath, Saul, Philistines, Amalekites, Moabites, Aramians, Ammonites, Absalom, Ziba, Shimei, Sheba, and Adonijah are all enemies that David defeated. David’s life is a life of fending off many attacks from within his family and outside his kingdom. The reason he kept winning was because the Lord was with him. Let’s live, pray, think, humble ourselves, and do whatever we have to do so that the Lord is with us. But what about David’s failures? An affair with Bathsheba? The murder of Uriah? Not correcting Amnon? Not correcting Absalom? Not correcting Adonijah? Numbering Israel? Since when is perfection a prerequisite for the Lord being with us? If our heart is toward God, we repent quickly and move forward. David knew how to do that. David was not perfect but the Lord was with him because his heart was toward God.

If we modestly and boldly show the power of our faith, we may kindle godly desires in some gloomy heart from whom God’s Spirit has departed, or in whose heart God’s Spirit has not yet been welcome. Even Saul was touched by David’s faith and attitude.

There is, however, a possible deeper meaning in Saul’s parting blessing. “Go, and the Lord be with you.” Saul was aware that the Lord had left him and that his day for going into battle with the assurance of God’s help was gone forever.

If Saul’s softened mood and affirming attitude toward David had lasted longer, the history of the relationship between Saul and David for the next 10 years would have been quite different—instead of being adversaries they could have been mentor and apprentice.

5. Saul’s Armor Contrasted with David’s Armor

The next thing David had to escape was Saul’s armor. Escape armor? Yes. Saul put his armor on David. We may suppose Saul’s armor was very fine and firm, but what good would it do David if it did not fit? Not only because of its size and weight did Saul’s armor not fit David, it was not a fit. It was a misfit. Those that aspire for things above their education and personal qualifications, who covet the clothes, position, or armor of princes forget that what is fit for us is better for us than what might normally be superior. Does it fit us? Are we accustomed to it? Are we suited for it? Does it fit us? Is it fitting?

The Philistine might well go with his armor. It was fit for him. But what arms and ammunition is David furnished with? None, but what he brought with him as a shepherd. No breastplate, belt, sword, bow, quiver, arrows, spear, helmet, or shield. David had his shepherd’s clothes, staff, sling, shepherd’s bag and picked up five smooth stones only on his way to meet Goliath. His confidence was plainly not in armament, but in God.

David trusted that He who put it in his heart to fight the Philistine would put it into his head what weapons to do it with.

6. The Boast of Defiance Contrasted with a Boast in the Lord

Goliath despised David. He thought it was beneath his dignity to enter a contest with what he perceived to be a wimpy kid. What kind of victory would it have been for a giant to kill a shepherd boy? If looks could kill, David would be dead. If words could destroy, David would have been wasted. But, clearly there is more happening here than meets the eye. That is just the point. How many times is more happening than meets the eye? Things are not as they appear. A servant serves as unto the Lord and is blessed by God almighty. A ruler lords it over his subjects and the Judge of the earth is displeased. What audience are you playing to? Whose favor do you seek? Whom do we want to favorably impress? These are choices we make every day. Or, more likely, one choice we make and then live out again and again in incident after incident throughout the day.

David relied on the name of God as Goliath did on his sword. “Some trust in chariots and some in horses, but we trust in the name of the Lord our God” (Ps. 20:7). “All the nations surrounded me, but in the name of the Lord I cut them off. They surrounded me on every side, but in the name of the Lord I cut them off” (Ps. 118:10, 11).

Both champions were confident, but the reasons for their confidence were very different. David spoke with as much assurance as Goliath, but with better reason. It was his faith in God that said, “This day the Lord will hand you over to me, and I’ll strike you down and cut off your head” (vs. 46). David did not, like Goliath, seek his own honor but the honor of God.

David had just picked up five smooth stones in the gully as he crossed the valley and did not even have a sword with which to kill the giant, much less take off Goliath’s head.

God is the army, we are the observers. David referred to the armies all around as “those gathered here” (another translation calls them an “assembly”). “Come and see the works of the Lord, the desolations he has brought on the earth. He makes wars cease to the ends of the earth; he breaks the bow and shatters the spear, he burns the shields with fire” (Ps. 46:8, 9).

David acted more like a priest than a soldier. He prepared more to offer a sacrifice to the justice of God than to engage an enemy of his country.

We have observed the final preparations in the moments just before David killed Goliath. Notice, however, the progression of David’s life: David is prepared to handle his difficulties in interpersonal relationships with Saul by having first endured training at home possibly for many years through difficulties with Eliab. David is prepared to handle military and physical battle with Goliath by having experienced similar difficulties with a lion and a bear. David’s poetry and musical gifts were developed in the solitude of the shepherd’s valley near Bethlehem and David is ready to not only lead Israel but, through the praise literature of the Psalms, the entire world of godly people in praise to God. God tailors our training to prepare us for our tasks. It is not just that we are trained, but that we are trained specifically for unique assignments. Valor, interpersonal diplomacy, music and worship were skills God gave David. What has God given you? That may be a hint of what He eventually wants you to do.

SETTING THE STAGE TO KILL A GIANT

luiz@vidalyon.com (Luiz Sifuentes) — Sat, 04 Mar 2023 03:56:18 GMT

LESSON THREE

I Sam. 17:1-31

17 Now the Philistines gathered their forces for war and assembled at Sokoh in Judah. They pitched camp at Ephes Dammim, between Sokoh and Azekah. 2 Saul and the Israelites assembled and camped in the Valley of Elah and drew up their battle line to meet the Philistines. 3 The Philistines occupied one hill and the Israelites another, with the valley between them. 4 A champion named Goliath, who was from Gath, came out of the Philistine camp. His height was six cubits and a span.[a] 5 He had a bronze helmet on his head and wore a coat of scale armor of bronze weighing five thousand shekels[b]; 6 on his legs he wore bronze greaves, and a bronze javelin was slung on his back. 7 His spear shaft was like a weaver’s rod, and its iron point weighed six hundred shekels.[c] His shield bearer went ahead of him. 8 Goliath stood and shouted to the ranks of Israel, “Why do you come out and line up for battle? Am I not a Philistine, and are you not the servants of Saul? Choose a man and have him come down to me. 9 If he is able to fight and kill me, we will become your subjects; but if I overcome him and kill him, you will become our subjects and serve us.” 10 Then the Philistine said, “This day I defy the armies of Israel! Give me a man and let us fight each other.” 11 On hearing the Philistine’s words, Saul and all the Israelites were dismayed and terrified. 12 Now David was the son of an Ephrathite named Jesse, who was from Bethlehem in Judah. Jesse had eight sons, and in Saul’s time he was very old. 13 Jesse’s three oldest sons had followed Saul to the war: The firstborn was Eliab; the second, Abinadab; and the third, Shammah. 14 David was the youngest. The three oldest followed Saul, 15 but David went back and forth from Saul to tend his father’s sheep at Bethlehem. 16 For forty days the Philistine came forward every morning and evening and took his stand. 17 Now Jesse said to his son David, “Take this ephah[d] of roasted grain and these ten loaves of bread for your brothers and hurry to their camp. 18 Take along these ten cheeses to the commander of their unit. See how your brothers are and bring back some assurance[e] from them. 19 They are with Saul and all the men of Israel in the Valley of Elah, fighting against the Philistines.” 20 Early in the morning David left the flock in the care of a shepherd, loaded up and set out, as Jesse had directed. He reached the camp as the army was going out to its battle positions, shouting the war cry. 21 Israel and the Philistines were drawing up their lines facing each other. 22 David left his things with the keeper of supplies, ran to the battle lines and asked his brothers how they were. 23 As he was talking with them, Goliath, the Philistine champion from Gath, stepped out from his lines and shouted his usual defiance, and David heard it. 24 Whenever the Israelites saw the man, they all fled from him in great fear. 25 Now the Israelites had been saying, “Do you see how this man keeps coming out? He comes out to defy Israel. The king will give great wealth to the man who kills him. He will also give him his daughter in marriage and will exempt his family from taxes in Israel.” 26 David asked the men standing near him, “What will be done for the man who kills this Philistine and removes this disgrace from Israel? Who is this uncircumcised Philistine that he should defy the armies of the living God?” 27 They repeated to him what they had been saying and told him, “This is what will be done for the man who kills him.” 28 When Eliab, David’s oldest brother, heard him speaking with the men, he burned with anger at him and asked, “Why have you come down here? And with whom did you leave those few sheep in the wilderness? I know how conceited you are and how wicked your heart is; you came down only to watch the battle.” 29 “Now what have I done?” said David. “Can’t I even speak?” 30 He then turned away to someone else and brought up the same matter, and the men answered him as before. 31 What David said was overheard and reported to Saul, and Saul sent for him.

I Samuel chapter seventeen is one of the most interesting, exciting, and inspiring chapters in the Bible. It records the famous story of David killing the giant, Goliath. Before David faces the giant on the battlefield, however, there is a record of factors that influenced his eventual victory. Let’s learn from eleven of them. Then we too will be prepared to kill the giants in our lives.

1. Recognize that the Enemy Forces are on our Territory

“gathered their forces for war and assembled at Socoh in Judah” (1). The Philistines descended upon Israeli territory, occupied, and possessed it. It did not belong to them. It belonged to Israel. The Philistines were intruders. Knowing this could add to the confidence of a giant killer. But wait, why were they there? When Israel disobeyed God, He allowed her enemies to invade. Israel’s ground would never have been walked on by Philistine armies if Israel had been faithful to her God. In some cases, how we rid ourselves of our giants is related to the question about what we did that gave the giants in our lives entry in the first place? In other cases we fight the good fight of faith to not let them in. In still other cases we fight aggressively to take back territory for King Jesus.

Perhaps the Philistines had heard that Samuel and Saul had had a falling out and that Saul was in depression or suffering from demons. The enemy attacks if we are weak. Let’s not give him any room.

2. The Enemy is Bigger and Stronger than We, but not Bigger than God.

“He was over nine feet tall” (vs. 4). He was of the sons of Anak who had been at Gath in Joshua’s time. “No Anakites were left in Israelite territory; only in Gaza, Gath and Ashdod did any survive” (Josh 11:22). Goliath would not have even existed had Joshua’s generation completed their God-given assignment to destroy all the vile Cannanites. Unconquered giants will reappear.

Goliath’s monstrous stature made him very formidable especially if his strength and valor were proportionate. The greater the problem the greater the victory and the greater the glory eventually given to God. Recognizing that the problem is more than we ourselves can handle forces us to trust in God.

3. The Giant’s Equipment was Impressive.

“bronze helmet on his head . . . coat of scale armor of bronze weighing five thousand shekels . . . on his legs he wore bronze greaves . . . a bronze javelin his spear was like a weaver’s rod, and its iron point weighed six hundred shekels. His shield bearer went ahead of him.” (vs. 5 – 8) Art and armament, as well as nature, had made him terrible. He also had a sword with which David cut off his head which is not even mentioned here.

With all the armor why would he need a shield? The shield bearer went ahead of him. The more armor Goliath claimed the more confident in it he became. Trust in anything other than God is misplaced. His forehead was exposed and that is all God needed. There is a chink in the armor of us all. We need to trust in God, not armor.

4. Giants Hurl Threats.

“Goliath stood and shouted to the ranks of Israel. . . ‘This day I defy the ranks of Israel’” (vs. 8-10). To despise and talk big is the way of Satan and all his comrades. Let us guard against it. “They scoff and speak with malice; in their arrogance they threaten oppression. . . But as for me, it is good to be near God. I have made the Sovereign Lord my refuge; I will tell of all your deeds” (Ps. 73:8-28).

One Philistine could never have chased 1,000 Israelites and put 10,000 to flight unless their God forsook them, having been forsaken by them. “How could one man chase a thousand, or two put ten thousand to flight, unless their Rock had sold them, unless the Lord have given them up (Duet 32:30)?

5. His Threats are Empty.

“If he is able to fight and kill me, we will become your subjects;” (vs. 9) His threats were only bravado for no army would be willing to put all its eggs in one basket and risk all on the success of one man. Furthermore, when David eventually killed Goliath, the Philistines felt no obligation to fulfill this empty promise; they did not submit themselves as servants to Israel though Goliath had said they would. Let us not be deceived by the threats of our enemy. Ninety-four percent of what we fear might happen does not happen to us anyway. Neither will we be distracted by the empty promises he makes. We will let the Bible, not the enemy, tell us the condition of our adversary. He, as Goliath, is not a trustworthy source of information.

6. Others Around us May be Afraid.

“Saul and all the Israelites were dismayed and terrified” (vs. 11). Saul was the tallest of the Israelites and should have been their champion. Instead, he showed them how to fear and they followed him.

The people would not have lost their courage if Saul had not lost his. It is not to be expected that if the leader is a coward the followers should be bold.

Notice the contrast between this Saul and the former Saul upon whom the Spirit of the Lord rested. When Nahash the Ammonite challenged a clan in eastern Israel, Saul proved himself a valiant man. See I Sam. 11:6-11.

7. Giant Killers are Humble and Faithful to do Lowly Tasks.

“David went back and forth from Saul to tend his father’s sheep at Bethlehem” (vs. 15).

David’s three older brothers, who may have envied David’s place in the King’s court, are promoted from Bethlehem to Saul’s army, but David is moved again to watch the flock of sheep. It is possible (note Eliab’s treatment of David in vs. 28) that the brothers (or just Eliab), motivated by jealousy, had suggested to their father the removal of David from the King’s court and their own promotion to the king’s army. How did David react?

Far from being proud of the services he had done for the King in his court or from having ambitions of further royal exposure, David not only returned from court to the obscurity of his father’s house, but also went back to the care, toil, and peril of keeping his father’s sheep. It was to his credit that he considered humility more important than the honor of placement in the king’s court. Before honor is humility. He now had the opportunity of meditation and prayer which prepared him for something even greater than all the military exercises of his brother’s military camp.

Violent threats issue forth from Goliath’s bold mouth on the battlefield, but ten miles away in a quiet and obscure valley a shepherd is being groomed to become not only a victorious soldier, but also a gracious and noble king.

8. Giant Killers Serve others—even Those who Belittle, Insult, and Misrepresent them.

“see how your brothers are . . . loaded up and set out as Jesse had directed” (vs. 18-20). David did not ask to go satisfy his curiosity, gain experience, or make observations, but quietly watched the sheep. Then when his father sent him on a lowly errand on which any of his servants might have gone, he humbly served others. He must carry some bread and cheese to his brothers along with roasted grain probably parched corn.

David must still be the lowly servant of the family though he was to eventually become the greatest ornament of it.

He got up early (vs. 20) and, as a faithful man with responsibility for the sheep in mind, gave the charge of them to another keeper. So well did he serve in “little” assignments that God saw he was fit to be made ruler of many things. He learned to obey before he began to command.

Jesse did not realize he was sending his son to the battle front at a critical juncture, but a wise God who orders the time and all circumstances of actions and affairs so as to serve his designs watched with interest as His plan for David unfolded.

9. Giant Killers Have Heavenly Insight into Earthy Problems.

“Who is this uncircumcised Philistine that he should defy the armies of the living God” (vs. 26)? Many can only see battles in physical arenas. Throughout the Bible there are references to two armies, two battles, two realms. Jacob said “now I have become two groups” (Gen. 32:10). Mahanaim means two camps and is a possible reference to an invisible group of spiritual forces accompanying the physical group. When David attacked the Philistines from behind, the armies of the Lord had advanced ahead of them as recorded in II Sam 5:24. Eph. 6:12 says, “For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms.” When we learn how to fight at the invisible spiritual level we realize the battle is the Lord’s. Nothing can stop such a soldier.

He becomes a giant killer.

10. Giant Killers Kindly Handle Opposition From Those Who Should Be Supportive.

“Eliab, David’s oldest brother, heard him speaking with the men, he burned with anger at him. . .” (vs. 28) Eliab was David’s oldest brother and David was the youngest. It may have been customary with Eliab, as with many older brothers, to trample upon his younger brother. Those who exalt themselves over their juniors may perhaps live to see themselves by God’s righteous use of weak things—people who trust in God’s strength—placed under, not over, those they abused. Time may come when the elder may serve the younger.

When we are opposed in our own families by scorn, let us remember that our real conflict in such a case is not with the scorner, but with ourselves. Let our effort be not to silence him, but to control ourselves, and then we shall succeed in obtaining a victory over both.

If you want to show a manly spirit, conquer yourself. If you wish to be brave, subdue your anger and learn to control yourself; if you wish to do great deeds, show it in little things, show it in the duties of common life, show it in the things which the world counts for little, but which are highly esteemed in the sight of God.

In this story everything is said to make us aware of the apparent feebleness, weakness and human inadequacy of the Israelite champion. Yet he was able to rule his own spirit and that made him a conqueror.

The might of man is not as important as man’s trust in the living God. To not understand this is to fall down and worship brute force declaring brute force to be the Lord.

David had right and reason on his side and knew it. He did not stoop to Eliab’s level, but rather with a soft answer turned away his brother’s wrath.

This conquest of his own passion was in some respects more honorable than his conquest of Goliath. It was not time for David to quarrel with his brother when the Philistines were upon them.

“. . . and with whom did you leave those few sheep in the desert (vs.28)? Eliab implies that David had been irresponsible, but in fact, David had been quite responsible. David did not fight back or defend himself; there were more important matters to tend to.

He would not be distracted by the ill-will of his brother from his thought of engaging the Philistine. Those that undertake great and public services must not think it strange if they are opposed by those from whom they had reason to expect support. We learn to humbly go on with our work in the face of both the threats of our enemies and the insults of our friends. Therefore David, “turned away to someone else and brought up the same matter” (vs.30).

David might have used his acquaintance with Saul at court to get himself positioned to fight Goliath, but his modesty will not let him do that. He worked his way up through the ranks. “What will be done for the man who kills this Philistine” (vs. 26)?

11. God Provides Open Doors For Giant Killers.

“What David said was overheard and reported to Saul, and Saul sent for him” (vs.31).

What matter? “Now what have I done? Can’t I even speak” (vs. 29)? “Is there not a cause? (KJV)? David looked above and beyond his relationship with Eliab to the cause behind Eliab. Do you have a cause, a reason, a motive, a project, a vision, a target? I hope so. If not, you can do anything—whatever—and never know you missed the target. If you don’t have a target you can shoot anywhere and never miss—but you will also never hit a target.

In verse 8 Goliath had challenged Israel to “Chose a man and have him come down to me.” Israel needed a man. And now after the army had fled, David had asked his questions, shown his mettle, and displayed his spirit, Israel was finally about to respond to that challenge. Someone overheard David. Someone overheard this young man who had a cause. Israel was about to find a man. Often in battles one man is needed to fight the battles for others. The need of that hour, and the need of this hour, is for a man, a person. Will you be that person?

We are beginning to see through the life of David how God builds and empowers His Soldiers. Do you want to serve in God’s army? Do you want God to use you? Do you want to do for Him more than is humanly possible? The preceding eleven Scripture-Based ideas can help make you the Christian soldier, leader, pastor, evangelist, missionary or teacher you want to become for God—your Commander-in-Chief. Soldier, step forward!

Saul’s Self-inflicted Fall and David’s Rise Through Worship

luiz@vidalyon.com (Luiz Sifuentes) — Sat, 04 Mar 2023 03:54:20 GMT

LESSON TWO

I Samuel 16:14-23

14 Now the Spirit of the Lord had departed from Saul, and an evil[a] spirit from the Lord tormented him. 15 Saul’s attendants said to him, “See, an evil spirit from God is tormenting you. 16 Let our lord command his servants here to search for someone who can play the lyre. He will play when the evil spirit from God comes on you, and you will feel better.” 17 So Saul said to his attendants, “Find someone who plays well and bring him to me.” 18 One of the servants answered, “I have seen a son of Jesse of Bethlehem who knows how to play the lyre. He is a brave man and a warrior. He speaks well and is a fine-looking man. And the Lord is with him.” 19 Then Saul sent messengers to Jesse and said, “Send me your son David, who is with the sheep.” 20 So Jesse took a donkey loaded with bread, a skin of wine and a young goat and sent them with his son David to Saul. 21 David came to Saul and entered his service. Saul liked him very much, and David became one of his armor-bearers. 22 Then Saul sent word to Jesse, saying, “Allow David to remain in my service, for I am pleased with him.” 23 Whenever the spirit from God came on Saul, David would take up his lyre and play. Then relief would come to Saul; he would feel better, and the evil spirit would leave him.

I. Saul is His Own Biggest Problem 14, 15

Saul is made a terror unto himself. “. . .the Spirit of the Lord had departed from Saul,” (v 14) Saul, disobeyed and failed God, so God, in righteous judgment, withdrew from Saul the help of the good spirit God had given him and by which Saul was directed, motivated, and encouraged in military and state affairs. For his disobedience, Saul lost his good qualities. When the Spirit of the Lord departs from us, good and the Source of good, goes.

The cause of the departure of the divine Spirit from him was his rejection by the Lord, due to his persistent, impenitent pride and disobedience toward the Lord shown in I Sam. 13 and 15. Instead of yielding humbly to God’s righteous judgment and bowing beneath God’s mighty hand, he gave himself to displeasure and discontent at God’s holy ways, and was therefore given over to the power of an evil spirit which vexed him and sometimes even drove him to madness.

“. . . an evil spirit from the Lord tormented him.” This is an awful sentence. Literally in the Hebrew, it means ‘fell upon him and frightened him.”

I thought God gave good things. “Every good and perfect gift is from above, coming down from the Father of the heavenly lights, who does not change like shifting shadows” (James 1:17). God had given Saul a good and perfect gift. On that glad occasion, “God changed Saul’s heart” (I Sam. 10:9). Saul became another man, that is, a man full of royal thoughts, courage, faith, wisdom and inspiration. Read I Sam. 10 – 12 and you will see how good Saul was at the beginning. The “Spirit” which Saul lost, is the One Saul received when he was anointed by Samuel.

Those that drive the good Spirit away from them become subject to the powers of evil spirits. If God and His grace do not rule us, sin and Satan will have possession of us. The devil, evidently with God’s permission, troubled and terrified Saul through corrupt emotions of his body and passions of his mind. The devil hitchhikes on our problems—making them worse than they were without his “help.”

“an evil spirit from the Lord tormented him.” When men grieve and quench the Spirit, by willful sin, He departs; He will not always try to convince us. It is possible to push God too far.

When the Spirit of God departs from the man, he is not simply left to himself, but, as Saul’s example shows, his heart becomes the home of the evil spirit. Where the divine spirit departs, the wicked spirit comes in his place. One spirit or the other will occupy us.

When God’s Spirit corrects and guides us, if we continue to disobey and become hard, God will eventually reject us and that means He will withdraw His Holy Spirit from us.

He who will not let himself be ruled by the Spirit of God, drives it out; and where that is driven out, there is no third state possible, but the evil spirit goes in again “And the final condition of that man is worse than the first” (Luke 11:14-26 makes it clear that one will have one kind of spirit or the other). We should have compassion even on those who by their sins have drawn on themselves God’s chastisement, and should give them counsel as to how their case may be bettered. And we ourselves should be careful not to do or think anything that would make the Holy Spirt unwelcome in our lives.

David saw what it was like for God’s Spirit to be withdrawn and an evil spirit take His place. So when David sinned with Bathsheba he prayed desperately, “Do not cast me from your presence or take your Holy Spirit from me” (Ps. 51:11). He did not want to happen to him what he saw happened to Saul. This should teach us to pray as David prayed.

God will remove His love if we press Him to. Later in this history, in making a good promise given to David, according to Nathan in II Sam. 7:15, God says He took His love from Saul. “But my love will never be taken away from him (David’s descendant), as I took it away from Saul, whom I removed from before you.” I don’t want God to remove His love or Spirit. Do you?

For contrast, notice what David did when difficulties occurred. “The cords of death entangled me; the torrents of destruction overwhelmed me. The cords of the grave coiled around me; the snares of death confronted me. In my distress I called to the Lord; I cried to my God for help. From his temple he heard my voice; my cry came before him, into his ears” (Ps. 18:4-6).

David, you should see what is ahead for you in Saul’s court. The same condition continued for years. Two chapters later, in I Sam. 18:10 and 11, “The next day an evil spirit from God came forcefully upon Saul. He was prophesying in his house, while David was playing the harp, as he usually did. Saul had a spear in his hand and he hurled it, saying to himself, ‘I’ll pin David to the wall.’ But David eluded him twice.”

How can an evil spirit be from the Lord? Man is governed either by the Spirit from above or by the spirit from beneath; there is no third course; he must either belong to the kingdom of light or of darkness; he is guided either by the Spirit of the Lord or by the evil spirit. Man is under the dominion of either the Holy spirit or evil spirits. But this sad story teaches us more: that, when by our choice we reject God’s ways, God releases the disobedient person to the power of evil spirits for punishment. Punishment for wrong, regardless of the “tool” God uses, is always “from the Lord.” You would have a hard time persuading me that just punishment was not a “good and perfect gift.” Just punishment warns, acts as a deterrent, and gives me caution—all of these are good for me.

2. God, Without Anyone’s Manipulation, Prepared a Way for David. 16 – 19

“. . . search for someone who can play the harp” (16). God was at work to prepare a place for David to be trained for kingship in the king’s court.

How much better servants they would have been to Saul had they advised him, since the evil spirit was from the Lord, to make his peace with God by true repentance, to send for Samuel, to pray with him and to intercede with God for him! Then might he not only have had some present relief, but the good Spirit would have returned to him. But their project is to make him merry, and so to cure him. They were content to make him “feel” better and missed the opportunity to help him “be” better.

Yet Saul’s servants did not miss entirely, for the music David provided gave God’s Spirit an opportunity to work again. Even the good prophet Elisha requested music and only after his spirit was soothed, relaxed, and focused on the Lord was he able to give the Word of the Lord. “But now bring me a harpist. While the harpist was playing, the hand of the Lord came upon Elisha and he said, ‘This what the Lord says, . .” (II Kings 3:15).

And they could have sent for a witch, but did not. To consult with demons, devils, or anything on the darker side is a very poor way to handle trouble with an evil spirit. It is inviting more trouble. Their solution was neither the best nor the worst.

“I have seen a son of Jesse of Bethlehem who knows how to play the harp. He is a brave man and a warrior. He speaks well and is a fine-looking man. And the Lord is with him” (18). Saul’s servant, to persuade Saul to call David to court, describes him at length, as not merely a harpist, but also what would especially be interesting to Saul, a valiant man, a man of war, and eloquent man, a handsome person with whom the Lord is present. All these characteristics appear clearly in David’s history; their combination in this description shows that the young man was well acquainted with David. David had a reputation in his neighborhood. What is your reputation? “Even a child is known by his doings, whether they be good or bad.”

David’s chief qualification, according to the servant speaking to Saul, is that the Lord is with him. As David returned to his country business after being anointed by Samuel, there were no marks on his head left by the oil, and as careful as he was to keep that anointing a secret, yet the workings of the spirit signified by the oil could not be hidden. Even in obscurity, the neighbors noticed with wonder the improvements of his mind, attitude, poetry, music, and manly skills. David, even in his shepherd’s garb, has become a champion and his fame even reached the king’s court and, through the king’s servant, even the king’s ears.

David’s fellowship and communion with the Lord, the culminating point of the description, is already known to us from earlier in the chapter, and is the best commendation any person can ever have. The Lord was with him. Great.

But his eloquence appears here for the first time. Could it be that because of the Spirit of the Lord on David he became eloquent—a better talker? What do character and speech have to do with each other? When God’s Spirit is with us, changes occur, we have more courage and confidence, it often affects our speech, we talk better, our verbal skills increase, we speak more powerfully.

3. Jesse Waited For and Then Worked With Providence. 20

David is brought to the king’s court without any arrangement or manipulation of events of his own or his friends. David served faithfully in the sheep field, and God brought him to the king’s court where he would be “trained” for kingship.

Jesse would not force Providence by sending David to court uncalled, yet he followed Providence very cheerfully when he saw it plainly putting him into the way of opportunity. We need to learn when God wants us to press forward as Esther did and when to wait quietly as Jesse and David both did in this instance.

Some suggest that Jesse was afraid of Saul from the time of the so called “sacrifice” in Bethlehem and therefore, when David was called to court, sent the pacifying and generous gift of bread, wine, and a young goat to him, but that does not seem to be Jesse’s motive. Jesse was simply playing the part of a good citizen—supporting the war effort.

4. David Begins Public, yet Secret, Preparation for Kingship. 21, 22

David is made a physician to help Saul against the worst of diseases. Yet he is only able to place a bandage on the wound—not heal it. The wound needed Saul’s change of heart, not David playing a harp.

The anointing does not at once give the throne, but it first leads into lowliness; the anointing does not annihilate natural gifts and powers, but sanctifies them and fits them for the service of the Lord. A youth leaving home for scenes of temptation is safe if “the Lord is with him.”

With the beginning of his service at the court of Saul, the recently anointed David, under the wonderful guidance of God’s hand, entered on the path of inner and outer development until years later he ascended the throne.

A way of deep suffering, which tried and tempted David, also purified, proved, confirmed, and established his inner communion with God. From this school of suffering, whose experiences later resound throughout the book of Psalms, David comes forth as a man who has been educated from shepherd boy to king. Anyone who has character has been through some training.

5. The Power of Music and Worship. 23

David’s playing had the effect of temporarily relieving Saul from his suffering. But how deep was the peace Saul gained each time David played and sang?

This raises the question of whether David’s songs were sacred or secular. I suspect they were about God. The Psalms reveal a man who thought, wrote poetry, testified, and sang about God. I do not believe he soothed Saul’s evil-spirit induced mental trouble with songs about the pretty girls living in Bethlehem or even of the lions, bears, wolves, and lambs that could have made up another kind of lyric. That the evil spirit left as a result of David’s music is a strong indication to me that God was involved in the subject matter of David’s songs.

Only the instrumental music with his harp is mentioned in Samuel, but Josephus, in his history, adds a note about vocal music, probably hymns and songs of praise accompanied by the harp.

The contrast with Saul who is controlled by evil spirits, is the anointed David, under the guidance and discipline of the Spirit of God. His gift of poetry and music is set apart, cleaned up, powerfully developed, and intensified with God’s anointing. This wonderful gift of poetry and music had the power to alleviate Saul’s sufferings and stir the chords of something good that may still have lingered in him. Even if only temporarily, they drowned the demon-inspired darker emotions, expelling the power of evil, and roused again the nobler feelings of human nature, restored for a time the disturbed harmony of the life of the soul. My question is: Why then did Saul not yield to the Source and Object of that poetry?

David’s music was extraordinary, and in mercy to him, that he might gain a reputation at court, the Lord was with him. God made his performances in music more successful, in this case, than those of others would have been. Later, even after Saul had open hatred toward David, no one else could serve Saul as David did. This is testimony of the power of worship. When we worship each Sunday, we focus on Jesus and let the Holy Spirit open and prepare our hearts for God’s Word. Music and worship have power. When alone we sing worship songs to the Lord. In our homes we play worship music. Let us be a worshiping, joyful, and, therefore, victorious people. Let’s all be a David.

It is sad that music, which may be so helpful to peace of mind, stimulating the human spirit, and exciting worship to God in us, should ever be abused or misused to support evil desires and used to draw the heart away from instead of to God. When music is misused, it drives away the good spirit; not the evil spirit.

There is a wonderful power over the human heart in godly song and music instruments. How sorrow and anguish retreat before it, how the power of darkness is broken, how the power of evil spirits gives way! Where the good Spirit comes, hell is silent and heaven comes down.

Did the harmonies banish the demon? No! The higher mood merely gave the evil spirits less room to work for a time. Much better would it have been for Saul to change—if he had earnestly repented. But Saul would know nothing of repentance; he let himself be cheered, but he would not change. Our sins give power over us to the kingdom of darkness, we must repent.

The mourning of this world and the heaviness of an evil conscience cannot be relieved by harping, songs, or any other sweet diversion. If forgiveness of sins is not earnestly sought and gained, the heart is not truly bettered.

If we expect God to bless us as we lead His people, then we need to have the Spirit of God in us. Our own love, patience, self-control, wisdom and understanding are simply inadequate. God’s shepherds need God’s Spirit if they are going to benefit God’s sheep.

God Directs Samuel to Anoint David

luiz@vidalyon.com (Luiz Sifuentes) — Sat, 04 Mar 2023 03:52:20 GMT

LESSON ONE

I Samuel 16:1-13

v 1 The Lord said to Samuel, “How long will you mourn for Saul, since I have rejected him as king over Israel? Fill your horn with oil and be on your way; I am sending you to Jesse of Bethlehem. I have chosen one of his sons to be king.” 2 But Samuel said, “How can I go? If Saul hears about it, he will kill me.” The Lord said, “Take a heifer with you and say, ‘I have come to sacrifice to the Lord.’ 3 Invite Jesse to the sacrifice, and I will show you what to do. You are to anoint for me the one I indicate.” v 4 Samuel did what the Lord said. When he arrived at Bethlehem, the elders of the town trembled when they met him. They asked, “Do you come in peace?” 5 Samuel replied, “Yes, in peace; I have come to sacrifice to the Lord. Consecrate yourselves and come to the sacrifice with me.” Then he consecrated Jesse and his sons and invited them to the sacrifice. 6 When they arrived, Samuel saw Eliab and thought, “Surely the Lord’s anointed stands here before the Lord.” 7 But the Lord said to Samuel, “Do not consider his appearance or his height, for I have rejected him. The Lord does not look at the things people look at. People look at the outward appearance, but the Lord looks at the heart.” 8 Then Jesse called Abinadab and had him pass in front of Samuel. But Samuel said, “The Lord has not chosen this one either.” 9 Jesse then had Shammah pass by, but Samuel said, “Nor has the Lord chosen this one.” 10 Jesse had seven of his sons pass before Samuel, but Samuel said to him, “The Lord has not chosen these.” 11 So he asked Jesse, “Are these all the sons you have?” “There is still the youngest,” Jesse answered. “He is tending the sheep.” Samuel said, “Send for him; we will not sit down until he arrives.” 12 So he sent for him and had him brought in. He was glowing with health and had a fine appearance and handsome features. Then the Lord said, “Rise and anoint him; this is the one.” 13 So Samuel took the horn of oil and anointed him in the presence of his brothers, and from that day on the Spirit of the Lord came powerfully upon David. Samuel then went to Ramah.

The choice of David was purely God’s. God chooses; we respond. We could call this story Samuel’s last public act, or David’s selection, but that puts a human character in the lead position. The history, which is our only source, tells another story, and makes God the actor, and the prophet only a tool in His hands. The stories of the Bible, and history itself are best understood when God is the Subject. The previous chapter’s last sentence says, “The Lord was grieved. . .” and this chapter begins with God still the subject of the sentence, “The Lord said, . . .” Let’s see ourselves, others, and circumstantial developments in their proper light. God is doing something. Important questions to us are: What is God doing? How can we do it with Him?

God has an eternal, general plan and He calls people to fulfill it. Some people become or want to become pastors, missionaries, evangelists, Christian teachers or Church leaders, but the desire came from their own thinking. Not all who aspire to these positions are called to them by God. This lesson, about God selecting, calling and anointing David, will help us remember that the ministry is a special career for which only God can select and prepare a person. On the other hand, those who are truly called need to rest assured and be confident in that call. The Christian ministry is difficult and workers in God’s vineyard often need to recognize that the God who called them for ministry will be with them and give them success in His eyes.

1. Samuel’s Errand 1-3

After their parting recorded in I Sam 15:35, though their homes were but a few miles apart and it would have been difficult to avoid each other, yet Samuel and Saul never met again in this life.

“How long will you mourn for Saul?” (v 1) Chapter fifteen ends with the Lord being grieved over Saul and this chapter begins with the Lord chiding Samuel for mourning too long. God also was saddened, but He got over it and moved on. We too have to get over changes in our circumstances and ready ourselves for the next phase of our service to God. Samuel did not move on. Are you still grieving over something in your past? Do you need to get over it and move forward? God did not blame him for mourning on that occasion—at the time of the rejection. But now God was chiding Samuel for continuing and exceeding in his sorrow unnecessarily, and for too long.

However natural his mourning, and however indicative of his sweet nature, it was wrong. This shows us that Samuel had not yet reconciled himself to God’s purpose, though in his conduct he obeyed. When you obey, do you do so outwardly only? Do you obey from your heart? Is your heart in your obedience? Is your attitude consistent with your action?

God demands in the souls He sets apart for Himself and for the guidance of others, such a dying to all things, that He does not allow them to regard any other interest than His, whatever good reason we may think of.

We do not find that Samuel mourned when his own family was set aside; when Samuel’s own sons were rejected as Samuel’s successors by Israel; but for the rejection of Saul and Saul’s family Samuel mourns without measure. Does this show how well Samuel had conformed his will to God’s?—that he was genuinely saddened more by Saul’s rejection than by the rejection of his own sons?

The Lord reproved Samuel, who had in grieving meant well, but did not think correctly; even a godly man like Samuel had to subject himself to God’s will, and with his whole mind and life seek God’s, not his own, ways. That is what makes a godly man a godly man.

To Samuel’s credit, we notice that he had retired from public service—showing more satisfaction in young prophets than in young princes. We do not find that, to his dying day, God called him out again to public action relating to state affairs, but only in this case to anoint David. Throughout his life Samuel had often been involved in state affairs, but always at God’s initiative; not his own.

“I am sending you to Jesse of Bethlehem” (v 1) God’s resources are not exhausted because one man has failed. Saul had been rejected but a king will be found. God’s command was to go to Jesse’s house in Bethlehem. That’s not much information. He received only light enough for the next step(, but no more. Yet Samuel took that step. God often leads us just a step at a time.

If Saul hears it, he will kill me (v 2). By this it appears that Saul had grown very wicked and outrageous since his rejection and that Samuel’s faith was not so strong but that he feared Saul. And God, who will never ask us to do more than we can bear, tailored the assignment to the strength and faith of the instrument He was using.

“. . . say, ‘I have come to sacrifice . . .’” (v 3) To hide his true errand behind the cloak of the sacrifice may not have been the most ideal. It was, admittedly, only permitted in consideration of Samuel’s fear—a human weakness. Samuel was not, at the moment, up to treading the heroic plain path; and God opened an easier one for him. Saul proved himself to be a dangerous man and perhaps Samuel, Saul’s neighbor, knew this. So God said, “Say I have come to sacrifice.” It is sometimes allowable to use an avowed purpose to conceal the real one, but it raises a serious ethical question, “Is lying permitted?”

To save the life of another, lying is sometimes permitted. God directed spies how to do their work and that, by definition, required deception. God directed Joshua to attack Ai and David to attack the Philistines both from behind. There are times when a higher principle such as preservation of life is involved that lying is commended. God told Samuel to tell the Bethlehemites the part of the story they needed to know. They did not need to know that he was coming to anoint a replacement for King Saul. Had Samuel said that, Samuel, Jesse, and all Jesse’s sons could have been executed by Saul.

2. Samuel in Bethlehem 4–11a.

“Samuel did what the Lord said” (v 4). The story line moves on and God’s purposes are fulfilled, even when there is sin, opposition, difficulties, adversity, or danger. As long as it can be said, “. . . did what the Lord said,” God has a vessel through whom He can work.

“Do you come in peace? (v 4) Why should the elders have thought he came with a rod? Because they knew that they and their fellow-villages deserved it. Guilt causes fear. If men were not dimly conscious of sin, they would not be afraid of God’s messenger or of God. If you have guilt, don’t fight it, rather get it washed in God’s forgetfulness.

“Yes, in peace; I have come to sacrifice to the Lord” (v 5) For reasons we just discussed, Samuel kept the deeper reason of his wish to see Jesse’s sons to himself. He spoke of the sacrifice only. I come peaceably, for I come to sacrifice, not with a message of wrath against you, but with the methods of peace and reconciliation; and therefore you may welcome me and not fear my arrival; prepare yourselves spiritually, and prepare to join with me in the sacrifice.

When our Lord Jesus came into the world, though men had reason enough to tremble, fearing that His errand was to condemn the world, yet He gave full assurance that He came peaceably, for He came to sacrifice, and He brought His offering with Him.

Samuel saw Eliab and thought, “Surely the Lord’s anointed stands here before the Lord” (v 7). Surely this is the Lord’s anointed. The prophets were normal human beings. When they spoke outside divine direction, they were as liable to mistakes as any other men. Nathan also, at first, made a mistake in agreeing with David that he should build the temple. But God rectified the prophet’s mistake by a secret whisper to his mind.

“Do not consider his appearance” (v 7). Samuel had to learn two lessons, as he is told to forget Eliab’s fine stature; one, that he is not choosing, but only announcing God’s choice, the choice is clearly up to God, not Samuel; and second, that the qualifications of God’s king are inward, not physical.

It is strange that Samuel, who had so recently been so wretchedly disappointed in Saul, whose countenance and stature recommended him as much as any man’s could, should be so quick to judge another candidate for kingship by that rule again.

The good disposition and holiness of heart commends us to God, and is in his sight is of great price. “. . . instead it should be that of your inner self, the unfading beauty of a gentle and quiet spirit, which is of great worth in God’s sight.” I Pet. 3:4

Samuel was staggered by the apparent failure of his errand. “Are these all the sons you have? (v 11a).

3. The Chosen of the Lord. 11b.–13

God seldom shows us His choice at first; and both in thought and practice finally helps us discover the precious and true choices of God for our lives by the process of elimination. As Samuel, we often have to reject ‘seven’ alternatives before we find in some all-but-forgotten ‘eighth’ possibility the one we have been looking for all along.

Possibly David had the usual experience of many a gifted person—to grow up among uncongenial, commonplace people, who understood him little, and liked him even less. Rejection or lack of appreciation is a hard school; but when it does not sour our good attitude, to the contrary it makes men strong. David’s solitary shepherd life taught him many precious lessons, and, among other benefits, gave him the priceless gift of being comfortable alone with God in solitude. Being alone and being lonely are different things. Solitude can produce good things such as poetry, heroism, and deep personal spirituality.

Psalm 8, Psalm 19:1-6, and Psalm 23 each show us something David may have learned while watching sheep. There were many worse and more difficult schools for the future king than a solitary shepherd’s life on the bare hills near Bethlehem.

David was in the fields keeping the sheep, and was left there, even though there was a sacrifice and feast at his father’s house. The youngest in families are often favored and spoiled, but it appears David was the least favored of all Jesse’s sons; either they did not discern or did not correctly value his excellent spirit. If we are to be overlooked, rather be overlooked by man than by God. David was not even on Jesse’s guest list, but at the very top of God’s list.

As Moses was taken from keeping the flock of Jethro, a God-pleasing example of humility and productivity in solitude in a former generation in Israel’s history, so David was now chosen by God and moved from one flock to another. “He chose David his servant and took him from the sheep pens; from tending the sheep he brought him to be the shepherd of his people Jacob, of Israel his inheritance. And David shepherded them with integrity of heart; with skillful hands he led them” (Ps. 78:70-72).

“. . . anointed him in the presence of his brothers” (v 13). David was anointed in front of his family. We also know that later Eliab at the battle front expressed a low opinion of David. Was that jealously on Eliab’s part—partly occasioned by David’s selection in our story over Eliab? Had Eliab always thought so little of David? I Sam 17:28 shows us what Eliab thought of him later, “I know how conceited you are and how wicked your heart is; you came down only to watch the battle.”

Some scholars say David was about twenty years old. I have also heard David may have been about seventeen when he killed the giant which is recorded in the next chapter. So David’s troubles with Saul—his further training for leadership—lasted between ten and thirteen years since we know David was thirty when he began to reign.

Samuel did not object to David’s lack of education in the society of people, his young age, or the little respect his family had for him, but in obedience to the divine command, took his horn of oil and anointed him.

A divine power went along with that instituted sign, and he found himself inwardly advanced in wisdom, courage and concern for God’s flock—a change toward being a prince began that day though it took many years to fully develop. Perhaps his courage to kill the bear and lion or even his poetic and music abilities came from this anointing. Was it after Samuel’s word to him that David killed the bear and the Lion? If so, we may guess that the divine call on his life gave him new courage.

It was therefore the solemn final act of the prophet—transferring the monarchy; but it was for David the beginning of his training for the throne, in two ways. One, the Spirit of the Lord came upon David from that day forward. Two, the awareness of his call would make him mature fast, bring sober thoughts, a humbler sense of weakness, and clinging trust in the God who had called him. Also, he now had to add patience and self-control to his youthful ambitions as he returned to the flock.

The great lesson here is that God chooses the weak things of the world to confound things that are mighty. God thereby magnifies both the sovereign freedom of His choice and the power of His Spirit, which took the young shepherd from the sheepfold, made him the king-in-training under the rigorous mentoring of a rejected, angry, and dangerous Saul, and thereby qualified him to lead God’ people both politically and spiritually.

There is a lesson here for all young and eager persons confined for the present to lowly tasks, and feeling some call to something higher in the dim future. Patience, the faithful doing of today’s trivial tasks, the habit of self-repression, the quiet trust in God who opens the way in due time. These, and such like, were the signs that David was called to a throne, and that God’s Spirit was preparing him for it. They are the virtues which best prepare us for whatever God has in store for us in our futures.

Men who decide only according to appearance, are commonly deceived; but the Lord who sees to the depths of the heart, even in its most delicate movement, and our character too, which is all very clear to Him; knows us better than we know ourselves.

True, deep-grounded humility of heart is the only “appearance” in man that pleases God “For this is what the high and lofty One says—he who lives forever, whose name is holy: ‘I live in a high and holy place, but also with him who is contrite and lowly in spirit, to revive the spirit of the lowly and to revive the heart of the contrite’” (Is. 57:15). God looks to humility of heart as the ground of all other virtues, for in it there is room for the fear of God. But the fear of God is easily neglected in the proud heart.

Physical appearance is not Christianity, and bodily beauty is not holiness. Character, is the principal object of our attention. A pleasing exterior is attractive and we seek that only to the degree it glorifies God, but we are more concerned about attitudes, actions, and heart issues.

If you are a Christian leader, pastor, evangelist, missionary or teacher, or aspire to become one, these are the types of lessons it is good for us to learn. We lead more by example and actions which flow from our hearts than we do by instructions, commands or directives we may give to others. Right here, from the beginning of this study of the life of David, with an eye toward developing ourselves to lead God’s people wisely and graciously as David did, is a good time to settle this major issue. Heart matters, character, humility and deep love for God are extremely important qualifications for leadership in the Kingdom of God. God looks for those kinds of qualities when He calls His servants to ministry.

Session 3 - How to Be Successful in Adversity

luiz@vidalyon.com (Luiz Sifuentes) — Thu, 02 Mar 2023 05:16:07 GMT

This is the third video created in Northern Israel in and around the Sea of Galilee. The spiritual lessons we draw from the experience of the disciples' trip across the Sea of Galilee one night provide a realistic and vivid setting in which to learn how God will also bring us through the storms He allows. We too will be successful and arrive at our destination as we heed these instructions.

Session 2 - How to Be Successful in Adversity

luiz@vidalyon.com (Luiz Sifuentes) — Thu, 02 Mar 2023 05:15:26 GMT

This is the second video created in Northern Israel in and around the Sea of Galilee. The spiritual lessons we draw from the experience of the disciples' trip across the Sea of Galilee one night provide a realistic and vivid setting in which to learn how God will also bring us through the storms He allows. We too will be successful and arrive at our destination as we heed these instructions.

Session 1 - How to Be Successful in Adversity

luiz@vidalyon.com (Luiz Sifuentes) — Thu, 02 Mar 2023 05:14:34 GMT

This is the first video created in Northern Israel in and around the Sea of Galilee. The spiritual lessons we draw from the experience of the disciples' trip across the Sea of Galilee one night provide a realistic and vivid setting in which to learn how God will also bring us through the storms He allows. We too will be successful and arrive at our destination as we heed these instructions.

WORTHY OF YOUR CONTEMPLATION

luiz@vidalyon.com (Luiz Sifuentes) — Thu, 02 Mar 2023 04:54:45 GMT

1. Why you are not free to think about just anything that enters your mind.

You are royalty. You have been raised with Christ. You know how to seek the things that are above. You are not satisfied with valuing the passing, vulgar, cheap things this world has to offer. You are destined for heaven. Not everything is worthy of your attention. Many things around us on earth are not worthy of our attention or affection. They simply do not have the worth or value that merits our consideration. They separate us from God. They distract us from pursuing the highest, best and most valuable.

Nowhere in Scripture is this thought more clearly expressed than in the verse of Scripture we will shortly examine. No other verse contains this most lofty and excellent standard by which we can decide what to think about. What we think about tells us who we are. What we think about says much about our character, our value system and our destination.

Other places in Scripture tell us what to do and what not to do, but this Scripture mounts up on wings of eagles and tells us what to think about. The Scripture I have in mind and to which I want to introduce you, the verse that I want to urge upon you as the standard by which you may evaluate all that you allow into the brain God has given you and the mind you want to keep holy and with which you want to love God with all of it is at the pinnacle of Christian instruction. The mind God has given you by which you are able to make choices, weighing subject materials and the basis of their worth is before us. When we first control what we think about, it is much much easier to do what we should do and not do what we should not do. The key to a righteous life, holy living, godly behavior and Christ centered existence—even here in a sin filled earth—is Philippians 4:6.

". . . whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things."

2. Gateways to the Mind: Ears, Eyes, Imagination and Memories
Some of the cheaper, yet unworthy things that enter our minds come through our ears. Whether a song, poem, vulgar joke, dirty story or even something boastful about a material possession. If what we hear does not measure up to the standard of Philippians 4:6, then it is not worthy of our attention. It can destroy the purity and holiness we want to characterize our minds.

What we see with our eyes may be even more difficult to filter out and react quickly enough that we do not look at it long enough for it to fix itself in our minds. The Internet in the present generation presents a challenge to the Christian who wants to think about noble things that previous generations of Christians did not face. Pornography does not ask you for your permission to look at it; it demands your attention by the suddenness of its appearance. Only if we decide ahead of time that we will not look and that we will turn it off quickly, can we resist the lure of porn. Scant apparel, skin-tight clothing, not enough clothing, or no clothing at all can present our eyes with a huge test. If we ask Him the Holy Spirit can give us the help we need to instantaneously turn away from looking at things we don't want to see. If we begin to pray for the person who has appeared before us in a tempting way, this may help us become more proactive, by doing something that occupies our minds and crowds out the thing we did not want to see or think about. Because our minds do not have a "delete" button, controlling what we see becomes even more important.

Imagination is the human ability to conceive of something that is not actual, it only is projected or "imaged" into our heads; our brains take our knowledge and experience and places a present or future "image" of it in our consciousness. We therefore "think" that something could occur, a pleasure we may experience, an affair we think we would enjoy is in our minds and it leads us to try to fulfill the thing imagined. Many times it is not even possible to actualize what we imagined, but that does not stop the human mind from thinking about it. We must pray that God will help us bring every thought under control/into captivity (II Cor. 10:5); that we would have the mind of Christ(I Cor. 2:16); that we would be transformed by the renewing of our minds (Romans 12:2) from within.

Some of your memories are of events or experiences in your past. You should not have been a part of it, but you were, so you live with the consequence—you remember it. If you regret them and repent of them, that is one thing, but if you relish them or wish for them to occur again, that would not be good for a child of God. Memories of a beautiful time of worship, service, deeds of kindness or goodness can be a blessing to you. What do you want to think about? What kind of memories give your spiritual being joy and draw you closer to God?

3. Definitions of Eight things Worth Thinking About

True: 1) in accordance with fact or reality. 2) accurate or exact. Ἀληθής alēthḗs ("what can't be hidden") stresses undeniable reality when something is fully tested, that is say to it will ultimately be shown to be fact (authentic)
"Heaven is not worth trying to obtain" True or Not?
"God loves me unconditionally" True or Not?

Nobel: 1) belonging by rank, title, or birth to the aristocracy. 2) having or showing fine personal qualities or high moral principles. Semanos σεμνός, august, venerable, reverend; to be venerated for character, honorable: of persons (grave)
"How can I be helpful to that person over there in that difficult situation?" Nobel or Not?
"That dirty person deserves the bad things he is suffering." Nobel or Not?

Right: 1) morally good, justified, or acceptable 2) true or correct as a fact. δικαία (dikaia) right, righteous, just
"I am better than that person; I deserve good things more than he." Right or Wrong?
"I do not deserve the good God has given me, but I am grateful for it." Right or Wrong?

Pure: 1) not mixed or adulterated with any other substance or material 2) (of a sound) perfectly in tune and with a clear tone. ἁγνά (hagna) free from ceremonial defilement, holy, sacred (originally, in a condition prepared for worship), pure (either ethically, or ritually, ceremonially), chaste.

"I would like to make love with that woman." Pure or Evil?
"Lord please help that man over there. He needs your blessing." Pure or Evil

Lovely: 1) very beautiful or attractive 2) very pleasant or enjoyable; delightful. προσφιλής prosphilés: pleasing, agreeable, proper, worthy of personal affection; dearly prized, i.e. worth the effort to have and embrace (used only in Phil 4:8).
"I want to pray for God's will until I am certain I know what to do." Lovely or Ugly?
"I can never succeed at anything. I just as well quit." Lovely or Ugly?

Admirable: arousing or deserving respect and approval. Εὔφημα euphémos: well reported of, spoken in a kindly spirit, laudable, reputable.

"This is a difficult task, but with God's help I can do it." Admirable or Despicable?
"I wish that person would just get clear out of my life." Admirable or Despicable?

Excellent: extremely good; outstanding ἀρετὴ aretē goodness, a gracious act, virtue, uprightness areté: moral goodness, i.e. virtue

"You look worried. I want to help you. What can I do for you?" Excellent or Not Good?
"I hope that rascal gets fired. I am tired of doing his work after I do my work." Excellent or Not Good?

Praiseworthy: deserving approval and admiration ἔπαινος epainos commendation, praise, approval.
"I have been where you are. I know how to help you. Try it this way." Praiseworthy or Not?
"You dummy. That is not the way to do it. Can't you do anything right?" Praiseworthy or Not?

4. Think about what you are thinking about
From this point forward do not let your mind just wander around carelessly thinking about what occurs to it, but consider what you are considering, think about what you are thinking about, contemplate what you are contemplating. Be deliberate, intentional, purposeful and discerning.

Worthy of contemplation:
1. Why does God love even me?
2. The beauty of God. Love, patience, wisdom, plan, purpose, greatness, power, attention to detail
3. The joy of the Lord. Peace of God and peace with God. God's presence. Affirmation from friends.
4. How can I repay that person with kindness? How can I do to help her? How can I pray for him?
5. Lord, what is your plan for me in this situation? How can I honor you with my attitude?
6. How can I help that person not to be so angry?
7. How can I serve that person? It seems they need my help.
8. How can I let that person know that I love them?

Not worthy of contemplation:
1. They treated me unfairly. I want to get even. How can I get revenge?
2. I have many reasons to hate that person.
3. I wish I could be elected to be the leader in this group. I am better than others. I could do it better.
4. I cannot do anything right. I fail every time I try anything new. I have no value to anyone.
5. I am so much better than others that I am sick of waiting for them to understand my wisdom.
6. Why is that man so lazy?
7. Why is that woman no able to understand me?
8. What do I need to do to get more attention and more reward?

THREE TYPES OF LEADERS IN EXODUS 32

luiz@vidalyon.com (Luiz Sifuentes) — Thu, 02 Mar 2023 04:52:57 GMT

Exodus 32

In this chapter you can see three types of leaders. Which one are you most like: Aaron—the People Pleaser, Joshua—The In-Between Leader, or Moses—The True Leader?

1 When the people saw that Moses was so long in coming down from the mountain, they gathered around Aaron and said, "Come, make us gods who will go before us. As for this fellow Moses who brought us up out of Egypt, we don't know what has happened to him." 2 Aaron answered them, "Take off the gold earrings that your wives, your sons and your daughters are wearing, and bring them to me." 3 So all the people took off their earrings and brought them to Aaron. 4 He took what they handed him and made it into an idol cast in the shape of a calf, fashioning it with a tool. Then they said, "These are your gods, Israel, who brought you up out of Egypt." 5 When Aaron saw this, he built an altar in front of the calf and announced, "Tomorrow there will be a festival to the LORD." 6 So the next day the people rose early and sacrificed burnt offerings and presented fellowship offerings. Afterward they sat down to eat and drink and got up to indulge in revelry. 7 Then the LORD said to Moses, "Go down, because your people, whom you brought up out of Egypt, have become corrupt. 8 They have been quick to turn away from what I commanded them and have made themselves an idol cast in the shape of a calf. They have bowed down to it and sacrificed to it and have said, 'These are your gods, Israel, who brought you up out of Egypt.' 9 "I have seen these people," the LORD said to Moses, "and they are a stiff-necked people. 10 Now leave me alone so that my anger may burn against them and that I may destroy them. Then I will make you into a great nation." 11 But Moses sought the favor of the LORD his God. "LORD," he said, "why should your anger burn against your people, whom you brought out of Egypt with great power and a mighty hand? 12 Why should the Egyptians say, 'It was with evil intent that he brought them out, to kill them in the mountains and to wipe them off the face of the earth'? Turn from your fierce anger; relent and do not bring disaster on your people. 13 Remember your servants Abraham, Isaac and Israel, to whom you swore by your own self: 'I will make your descendants as numerous as the stars in the sky and I will give your descendants all this land I promised them, and it will be their inheritance forever.' " 14 Then the LORD relented and did not bring on his people the disaster he had threatened. 15 Moses turned and went down the mountain with the two tablets of the covenant law in his hands. They were inscribed on both sides, front and back. 16 The tablets were the work of God; the writing was the writing of God, engraved on the tablets. 17 When Joshua heard the noise of the people shouting, he said to Moses, "There is the sound of war in the camp." 18 Moses replied: "It is not the sound of victory, it is not the sound of defeat; it is the sound of singing that I hear." 19 When Moses approached the camp and saw the calf and the dancing, his anger burned and he threw the tablets out of his hands, breaking them to pieces at the foot of the mountain. 20 And he took the calf they had made and burned it in the fire; then he ground it to powder, scattered it on the water and made the Israelites drink it. 21 He said to Aaron, "What did these people do to you, that you led them into such great sin?" 22 "Do not be angry, my LORD," Aaron answered. "You know how prone these people are to evil. 23 They said to me, 'Make us gods who will go before us. As for this fellow Moses who brought us up out of Egypt, we don't know what has happened to him.' 24 So I told them, 'Whoever has any gold jewelry, take it off.' Then they gave me the gold, and I threw it into the fire, and out came this calf!" 25 Moses saw that the people were running wild and that Aaron had let them get out of control and so become a laughingstock to their enemies. 26 So he stood at the entrance to the camp and said, "Whoever is for the LORD, come to me." And all the Levites rallied to him. 27 Then he said to them, "This is what the LORD, the God of Israel, says: 'Each man strap a sword to his side. Go back and forth through the camp from one end to the other, each killing his brother and friend and neighbor.' " 28 The Levites did as Moses commanded, and that day about three thousand of the people died. 29 Then Moses said, "You have been set apart to the LORD today, for you were against your own sons and brothers, and he has blessed you this day." 30 The next day Moses said to the people, "You have committed a great sin. But now I will go up to the LORD; perhaps I can make atonement for your sin." 31 So Moses went back to the LORD and said, "Oh, what a great sin these people have committed! They have made themselves gods of gold. 32 But now, please forgive their sin—but if not, then blot me out of the book you have written." 33 The LORD replied to Moses, "Whoever has sinned against me I will blot out of my book. 34 Now go, lead the people to the place I spoke of, and my angel will go before you. However, when the time comes for me to punish, I will punish them for their sin." 35 And the LORD struck the people with a plague because of what they did with the calf Aaron had made.

One People—Guides to Themselves, Typical Sheep needing to be Shepherded.

1. They were impatient; they could not wait.
The impatience of people is one major reason why people need leaders. Otherwise their impatience leads them to impulsive and unwise actions.
2. They proposed their own solution.
The crowd was a group of blind leading the blind. Their own creative thinking led them to misunderstand who God is or what He is like. Knowing who God is and what His character is like is the most important bit of knowledge. This crowd seriously missed the truth. Mistaking inanimate, temporary, created material for a personal, intelligent, emotional, spiritual, and loving and creating God is an oft-repeated mistake.
3. They followed each other; no one was an independent thinker; no one had the knowledge, courage, or independence to say, "No, this is not right."
4. Their sin escalated from mistaken ideas—wrong thinking—about who God (idolatry) to misbehaving—eating & drinking, and revelry. The Bible and Christian leaders who share its truth with the people provide instruction in correct faith and practice, thinking and behavior, philosophy and actions.
5. People are like sheep. They need a firm and loving shepherd.

Aaron—the People Pleaser

1. He was led by the people rather than leading the people.
2. He was either undiscerning or weak; he did what the crowd wanted him to do.
3. He lied; he knew the calf was not the God who had delivered Israel yet he said it was.
4. He was more interested in gold and pleasing the people than in accurately representing God, truth, holy living, and worship of God.
5. He was industrious in his error; he "cast" the image, and 'fashioned' it with a tool.
6. When confronted, he side-stepped the charge and blamed the people.
7. He lied to Moses saying he had thrown the gold into the fire and the calf came out.
Aaron was the leader of the organized religions community of his day. He had position, but he did not have moral authority this time. In what way or ways are you like Aaron? How can you change?

Joshua—The In-Between Leader

1. Joshua misunderstood what was happening in the camp; he was confused.

2. Joshua could not discern either the problem or its solution and, at this stage in his development, seems to have had no idea of the moral issues involved. (He later developed to be a discerning leader)

3. He represents at this stage in his life the potential leader who could discern that something was wrong but did not know what and had no solution because he did not understand the problem.

We know from Scripture that Joshua eventually developed into a good leader. But at this stage he represents a potential leader who could either develop into a good leader or remain a mediocre leader who never becomes what he could. Some of the In-between Leaders of today will develop to become discerning and wise; others will not. We would not be fair to write off all leaders of this type. As Joshua did, some will develop. Give them a chance. Give yourself a chance. Will you change? It is not wrong to be an In-Between Leader if that is where you are now in your growth as a man or woman of God, but if you get stuck there on you way to becoming a true leader, that is not good. Go through that stage; get past it.

Moses—The True Leader

1. Moses was a God-chaser.
Moses spent hours—days—alone with God. He knew, loved, appreciated, and served God.

2. Moses heard from God. Hebrews 11:6 says that God rewards those who earnestly seek him. Moses was rewarded with many revelations from God. How much would God reveal to us if we sought Him like Moses did. Moses was far away from the camp where the Israelites had fallen into idolatry and misbehavior, but he knew better, more accurately, than Aaron, the moral dynamic of the people's behavior because he was with God and heard from God. If we want to understand people, people's problems, and God's solutions we must hear from God. In order to hear from God we need to be with God.

3. Moses knew the heart and will of God.
This chapter records a most curious and telling test. When God offered to make a great nation of Moses instead of Abraham's descendants, the Israelites, Moses, correctly discerned that God was testing him and declined the opportunity. Contrary to God's offer, Moses interceded before God in behalf of God's people praying what God Himself in actuality really wanted to do. Moses passed the great test. There is no place for personal ego-related selfish and ambitious goals in ministry.

4. Moses was decisive; in a selfless act he broke the stone tablets which would have condemned the Israelites; burned the calf, ground it to powder, scattered the powder on water and forced the Israelites to drink it. The only way they could have recovered the gold would have been to wash it out of their own human waste which would have been a detestable and filthy project.

5. Moses in righteous justice and obedience to God challenged the Israelites to see who was on God's side, then commanded those who responded (the Levites) to kill the guilty idolaters whereupon 3,000 were killed.

6. Moses the intercessor (as was the Apostle Paul) was willing to lose his own place with God if God's people could be saved.

7. Moses was the least in contact with the people; he was not concerned about peer pressure, social influence, polls, or public opinion. He spent time alone with God, knew God's voice and will, and courageously led God's people. He is an excellent example of focusing on the important thing—prayer and hearing from God.

Lifeway Research asked 200 pastors to provide an hour-by-hour calendar of what they do each week. The study included 101 pastors whose churches were in the top 5 percent in conversion rates. The rest were pastors of churches that didn't have high conversion rates.

What they found was fascinating. The pastors of high-growth churches spent most of their time in prayer, study, and teaching. (In fact, that's similar to the description of the apostles' ministry in Acts 6:4.) The other pastors were all busy with a broad variety of work with their pastoral activities. Effective pastors focus their ministries on what's most important.

THE VISIT OF THE WISE MEN

luiz@vidalyon.com (Luiz Sifuentes) — Thu, 02 Mar 2023 04:51:30 GMT

Living in Israel for nine years gave me the opportunity to look at Christmas differently than the Christian tradition with which I grew up in the West. Since worshipping with Messianic believers, I have come to believe that Christmas should more appropriately be celebrated as "Incarnation Day." It is a celebration of Jesus first coming—in human flesh as God incarnate—to "dwell among" us. Nevertheless, the multiple stories in the Bible surrounding the birth of Christ reveal insights into God's ways and Christian truth. Let's look at one taken from Matthew chapter two. How can we better understand God's ways by examining this story?

Matthew 2:1 - 11

After Jesus was born in Bethlehem in Judea, during the time of King Herod, Magi from the east came to Jerusalem and asked, "Where is the one who has been born king of the Jews? We saw his star when it rose and have come to worship him."

When King Herod heard this he was disturbed, and all Jerusalem with him. When he had called together all the people's chief priests and teachers of the law, he asked them where the Messiah was to be born. 'In Bethlehem in Judea,' they replied, 'for this is what the prophet has written: "But you, Bethlehem, in the land of Judah, are by no means least among the rulers of Judah; for out of you will come a ruler who will shepherd my people Israel."

Then Herod called the Magi secretly and found out from them the exact time the star had appeared. He sent them to Bethlehem and said, 'Go and search carefully for the child. As soon as you find him, report to me, so that I too may go and worship him.'

After they had heard the king, they went on their way, and the star they had seen when it rose went ahead of them until it stopped over the place where the child was. When they saw the star, they were overjoyed. On coming to the house, they saw the child with his mother Mary, and they bowed down and worshiped him. Then they opened their treasures and presented him with gifts of gold, frankincense and myrrh. And having been warned in a dream not to go back to Herod, they returned to their country by another route.

I. The Journey of the Wise.

The Magi mentioned here belong to an earlier class of Eastern sages whose researches were sincere and earnest. They were not like Simon the sorcerer in Acts 8 who was rebuked by Peter at Samaria or Elymus who was rebuked by Paul in Acts 13. They were more like Daniel, who had been president of a college of philosophers who studied astrology, interpretations of dreams and occult. Therefore with a special academically motivated interest they watched the stars.

By the sign of the star Christ communicated to these wise men before they came to Him. This is true of all worshipers; we must all be drawn. "No one knows the thoughts of God except the Spirit of God" (I Corinthians 2:10). "No one can say, 'Jesus is Lord except by the Holy Spirit'" (I Corinthians 12:3). We cannot see or find Him unless he reveals Himself. The good news is that He does reveal Himself. He does communicate. That is definite. The indefinite things is: will we listen? Will we catch or understand it?

As Jesus adapted Himself to Jewish shepherds who believed in angels, to fishermen by the miraculous draught of fishes, to the sick by healing them and to all common hearers by His understandable parables, so did He draw these astrologers to Himself by condescending to their favorite science. On those nights of research and observation the Word came to new life and it could be said that "The heavens declare the glory of God." (Psalm 19:1)

Notice how God helped them twice with the star, supernaturally, but in between these miracles they themselves must prove their desires by usual and natural means. The star got them started, then it disappeared some time before they arrived at Jerusalem. We should not rely on extraordinary means when ordinary means are available and at our disposal. It was only when they had traced the matter as far as they could, and started toward Bethlehem from Jerusalem, that the star reappeared. Even though they arrived in Bethlehem, where would they go? At a loss, humanly speaking, they may have been at wits end, but they were not at faith's end. They trusted God and began. And then the star reappeared, "the star which they saw in the east went before them."

If we go as far as we can in the way of duty, God will direct us and help us in what we cannot do for ourselves. God is more likely to give His aid to the active, rather than the idle, and unmotivated. Those that keep going when the star goes out will find that it will reappear. Has your star disappeared? Has your miraculous sign gone away? Will you continue anyway?

The wise men came from a far country to worship Christ, while the people of Jerusalem, Jesus' own kinsmen would not stir a step. They would not go even just to the next town to welcome their king. The chief priests and scribes knew about Jesus' birth because Herod had consulted with them and learned that Bethlehem was the place. So, why didn't they too go to Bethlehem? Today, just as then it is sad that many more know about Christ than are worshipping Him.

The eastern travelers could have become discouraged to have come so far, but not find many worshippers. May we, like them, learn to worship Him even if we do so alone. If they will not go the heaven with us, yet we must not go to hell with them. Others may be in a position to worship or serve Jesus more easily than we, but we will not be discouraged by their indifference.

Herod called on the scribes and chief priests who did the right thing. They answered from the Scriptures. Without the light of Scripture all the stars in the sky will not suffice to clear away the darkness. When the miracles disappear let's find Jesus as He appears in the Scripture.

Centuries earlier, Israel was led by a pillar of fire to the promised land. Now the wise men were led by a star to the promised Savior. And for you and me, He Himself belongs to us and He is "the bright and morning star."

As Peter says, "We also have the prophetic message as something completely reliable, and you will do well to pay attention to it, as to a light shining in a dark place, until the day dawns and the morning star rises in your hearts." I Peter 1:19

II. The Terror of Herod

The scepter had left the tribe of Judah years before. Though the Jews had rulers, yet no king from David's line had reigned sovereignly since before the captivity in Babylon. The Maccabees led Israel for a time between the testaments. They were of the tribe of Levi. But an Idumean dynasty then ruled the Jews for a time and it evolved into the Herodian dynasty—circumcised, partly pagan and barbarian though outwardly civilized. Who were the Idumeans? They pertained to Edom. This is a term employed by Greeks and Romans for the country of Edom. They were descendants of Esau—Edom.

The former dynasties, the Maccabees, ruled with a consciousness that they would bear responsibility only until the 'coming prophet" would rule. Then they would welcome their Messiah. But Herod recognized no such right of the Messiah, though he knew of the prophecies about him.

Therefore, for Herod to hear of the "king of the Jews" was more than just a threat to his throne and more than mere political dread. Religious and moral pangs would have gripped him with awareness that the Messiah—One who would judge both that nation and the world—was born. When such a tyrant as Herod was alarmed, his whole capitol could not but be also alarmed. No wonder he "was disturbed, and all Jerusalem with him."

Herod could have been and would have been a better person had he too worshiped Jesus. When we worship Jesus, we become better people. When we don't worship Jesus, people are troubled.

Notice the paradox: The helpless little baby Christ in the cradle was a terror to an unjust monarch on his throne.

This serves to illustrate that the living Savior ever puts the old Adam in terror and threatens to drive him from his throne. There is a part of Herod in each of us and Christ can confront him. So the drama of the centuries continues; Jacob and Esau fight on. The seed of Jacob—Christ—and the seed of Esau—Herod. Which one will win in your heart?

Herod "found out from them the exact time the star had appeared." Herod later used this intelligence in his attempt to destroy his competition. He had asked the Magi when the star appeared and, by killing children two years old and younger, the text indirectly informs us, the readers, that the star had either appeared two years earlier than the arrival of the Magi in Jerusalem or that Jesus was already a two-year old.

So Herod was angry; "disturbed." Think about Herod's lack of self-control. Just as it was unfair for Herod, who could not control his emotions and selfish anger, by his ill temper to cause all of Jerusalem to be troubled with him, using the same logic though on a smaller scale, it is unfair for parents or persons in any other position of responsibility and authority, to cause children or others to be uncomfortable just because the parent cannot control his or her emotions or anger. Again, there is a little bit of Herod in all of us. Let's kill it. We unjustly make others uncomfortable when we are angry and do not control our emotions. Take a lesson from Herod's bad example. Let's grow up. Learn self-control.

I notice a curious inconsistency in the character of Herod. He had faith in the letter of the Scripture to realize that a rightful king and Messiah would come and had come. But now he was resistant to God's degree in it. Herod believed a Messiah would come, possibly had come, but instead of worshiping as would be the natural conclusion, against all logic, Herod refused the Christ and tried to kill Him. If the Messiah is not from God, don't fear Him; if He is from God, bow before Him.

Since the wise men saw the star again as they left the king, it must have been evening or night. Perhaps it was evening or night when Herod called them back for the second visit planning to make them unknowingly do the work of spies; intending that they would play informers parts to his murderous plot.

The extent of Herod's anger at being mocked (vs. 16) is shown by killing all male children two years old and younger. Which of these two do we want to be like? We can rigorously overcome all obstacles and worship Jesus as the wise men did, or we can resent His authority and Kingship. We identify with either the wise men or Herod. We either worship Jesus or are threatened by Him.

III. The Worship at Bethlehem.

The trip from Jerusalem to Bethlehem is a beautiful illustration. God's guidance is always towards Christ.

"When they saw the star, they were overjoyed." Man will disappoint us; God never will. We cannot expect too little from man nor too much from God.

Note how joyfully they followed God's direction. Now they, in turn, could laugh at the people in Jerusalem who had laughed at them as though they had come on a fools errand. "Let the heart of those rejoice that seek the Lord." Ps 105:3
They could have been but were not disappointed to find just a house, not a mansion. "Is this the king of the Jews?" Yes, this is He, who, "though he was rich," yet, "for our sakes he became poor." They were not detoured, but saw beyond the simple physical circumstances and by using their spiritual eyes discerned "the glory as of the only begotten of the Father." How many times do things turn out differently than we expected? Can we learn to look beyond the common material appearance and see the glory of God hidden, yet revealed, in God's handiwork?

The salvation of the world in the form of a child was concealed yet revealed. God still does that. Do you see His glory or is it hidden to you? What do you need to do differently to see it?

It was a "House," not a stable, as any reasonable innkeeper or friendly shepherd would do under those circumstances. The family evidently, understandably, moved from the stable to the house.

Finally, after two years of research, preparation, travel and success over obstacles, they saw the Christ child. Notice the order, the sequence, in their worship:

First they presented themselves. They fell down and worshipped Him. We do not read that they honored Herod that way even though he was in the height of his royal grandeur. But to this babe they gave rightful honor, not only as King, but as God.

Secondly, they presented their gifts. In eastern nations gifts were given as tokens of homage or declarations of one nation's subjugation to another greater king or kingdom. These men brought gifts to Jesus. In that sense may we bring Him our gifts—making Him our king.

God will accept our offerings, but first of all He wants our hearts (as expressed in worship.) Let us follow the example of these wise men.

Their gifts seem to portray a deep symbolic meaning to the life and mission of Jesus. They presented:

1. Gold – as to a king, they paid Him tribute.
2. Frankincense – as to God, deity was honored by incense.
3. Myrrh – as to a man to die, Myrrh was used for embalming the dead.

Swaddling clothes were also wrapped around dead bodies and Mary wrapped the new-born Jesus in swaddling clothes. Jesus came to die. That was His purpose.

Note also how in these gifts God provided for the poor earthly parents of Jesus who were about to have unusual and unexpected travel, food, and lodging expenses in fleeing to Egypt. God knew about their need before they did. And He knows about ours too.

The wise men heard from God in a dream. They knew how to interpret stars and now they demonstrate that they either quickly learned or also knew how to pay attention to dreams. And the dream took them home by a different route. After worship they went back a different route. Does this same thing happen to us? After we have been with Christ, does having been in His presence affect our direction in life, does it influence where we go, and where we no longer go?

Herod had instructed them to bring him word again, and probably they would have except for the warning they received from God. The expression in the original language, however, seems to imply a former inquiry. They must have asked of God. Possible they had become suspicious from the contrast between the uncomfortable impression produced by the wicked king and the peaceful and spiritual feeling awakened in the presence of Jesus. They were unknowingly to have been spies, but God would have it otherwise. God will lead in the right way those who act cautiously, if they apply themselves to God for direction.

They went home. They did not stay. They had accomplished their mission. We do not hear of them worshipping later in the temple whom they now worshipped at the cradle, but is that necessary in the worship of an omnipresent God? He is, after all, everywhere.

Conclusions:

We should be persistent in our worship. The wise men were persistent and steadfast in their determination to worship the new king; examples we should follow. True worshippers overcome obstacles to complete their intention to worship:

1. They did not find the new-born king in the capital city—Jerusalem.

2. They found a worldly-minded tyrant ruling the Jews.
3. They found representatives of the religious system indifferent and unbelieving.
4. They were directed to the poor village of Bethlehem.
5. In Bethlehem they were directed to a house, not a mansion.

Yet they worshipped and presented gifts. If we are looking for an excuse not to worship or serve Christ we probably could find some, but if we want, we can overcome each of them.

- We should not be stubborn or rigid in our views. We do not know if they saw the star two years before Jesus was born and the Jesus they saw was a new-born infant or if they saw the star when Jesus was born and the Jesus they saw was two years old. Luke does not even mention the trip to Egypt. He says that after the dedication and purification at Jerusalem, they went to Nazareth, not to Bethlehem. How many things about God and His Word may be actually different than we had thought? Dogmatic and stubbornly held opinions may be evidence of shallow thinking and an unteachable heart.

THE PRIORITY

luiz@vidalyon.com (Luiz Sifuentes) — Thu, 02 Mar 2023 04:49:31 GMT

"One thing I ask from the Lord, this only do I seek; that I may dwell in the house of the Lord all the days of my life, to gaze on the beauty of the Lord, and to seek Him in His temple." Psalm 27:4

1. The thoughts in this verse are more profound than they are complex. There are no big words. Yet the concepts are deep, rich, meaningful, and essential to an intentionally well-directed life. This verse responds to a host of important and serious philosophical questions that are great problems for many people, questions such as: The purpose of man, motivation, values, and life goals.

2. Exclusivity – The "one thing" and "only" of this verse clearly excludes all else. On the other hand, we know that David played the harp, watched sheep, led soldiers, and administrated kingdom matters. So we can assume that on a practical life level he did other things also. And the "one thing" and "only" therefore probably mean that when David was free to pursue his interests, this is what he would seek. If David didn't get anything else done, this would be the one thing he would do as his first priority. ". . . ask from the Lord. . ." We cannot even adequately seek God unless He helps us.

3. The word "ask" recognizes the personal inadequacy of his own efforts to seek. David seems to be saying; 'Even though I "seek" yet I also ask for help in seeking. Even though I have decided to seek you, I still need your help to succeed. Lord, I am trying to seek you, but I recognize that my seeking is inadequate; I need you to help me in this search. Please help me in my search for you.'

4. "Seek" – On the other hand, I don't become passive and only depend on God's help by asking, I also actively initiate the process and engage in actively trying to obtain; I seek. "Draw near to God and He will draw near to you." We, not God, initiate the closeness; we choose.

5. "Dwell" has a long-term meaning. "Dwelling" is normally a word for a house where you live. You don't visit your "dwelling," you live in it. This choice of words is consistent with the other words at the end of the sentence: "all the days of my life." It is a place or position into which we move and make ourselves comfortable; we don't leave it, we "dwell" there.

6. The expression "all the days of my life" further reinforces the long-term aspect, the permanence, of David's search. But why did David not just use the word "forever" as he usually or often wrote? Why did he say "all the days of my life?" Perhaps it was to eliminate the possibility that someone would think that his "gazing at the beauty of the Lord" was limited to the after-life. He wanted to emphasize that he is talking about earthly life, not just later—in heaven. We will all gaze on His beauty there and then too, but David wants us to know that even here and now we can "gaze on the beauty of the Lord" in the Spirit. We live a day at a time and David was saying he wanted to dwell, gaze, and seek every day, here.

7. What is the meaning of the two expressions of location, "In the house of the Lord"? Solomon's temple was not yet built in David's day. There was no temple in David's day; they housed the ark of the covenant in a tent. So why did David say "in the house of the Lord" and "in His temple"? Jesus, in His conversation with the Samaritan woman at Sychar (John chapter four) makes it clear that worship in the Spirit and in truth does not depend on being in the right location, but rather having the right attitude and condition of heart. Worship can take place anywhere. So back to my question, why does David refer to "in the house of the Lord" and "in His temple"? Anywhere I am at any time I can in my spirit make that place the house of the Lord or His temple. The place is not automatically a temple—though all of creation is the house of the Lord in the sense that He is there. I make a place his temple by my frame of mind. Anywhere is okay, but our focus on God can distinguish the present time of worship (wherever it is) from secular locations or activities. Whether at work, home, or the market place, we can deliberately and consciously make the place "the house of the Lord" and "His temple" to ourselves at the time. Or, as an alternate thought, though David worshiped in a tent, he was so in love with God that the humble tent seemed like a temple to him.

8. "Gaze" means to focus on a visible object for a prolonged period of time. Since God is Spirit and not visible to the human physical eye and this verse applies to earthly life here and now, David cannot have been saying that he wanted to "gaze" on God in a physical sense. Rather, David wants to gaze and focus his attention on something more beautiful than what merely has a beautiful appearance, but rather something beautiful in concept. Following this line of thought, similar expressions for "gaze on" could be "focus on His goodness," "concentrate on," "look at in the spirit," "contemplate His greatness," "consider his grandeur," or "meditate on His splendor."

9. "The Lord" and "Him" are the object of the seeking. David directs his prayer and his pursuits to the Lord. If we string the five verbs of this verse —ask, seek, dwell, gaze, and seek—together it would say: "I ask and seek that I may dwell to gaze and seek." Why does David ask and seek that he may dwell to gaze and seek? God, the Lord, is the object of all this activity. Consider the greatness and beauty of God. His perfect goodness, wisdom, and power are awesome. He operates only in ways consistent with His goodness, wisdom, and power, never doing anything that is in any way less than the best good, a reflection of perfect wisdom, and product of the limitless power he possesses. These beautiful concepts deserve to be—must be—pondered if they are to be understood.

10. A further simplification of the verbs reduces the sentence to "I Seek . . . . . . to seek." We already simplified the sentence to "I ask and seek that I may dwell in order to gaze and seek" and now we further simplify it to the bare bones to say: "I seek to seek." This increased simplification merits our contemplation. It is as though David knew he could not seek adequately, that he realized that he only poorly sought God and that he wanted to seek God more perfectly. If we skip over many of the words we have a sentence that literally says ". . . I seek . . . to seek." I admit I don't want or love God like I should. I want other things. But I want to want God like I should. There are competitive things that allure me away from my search for God. I do not seek Him like He deserves to be sought, but I want to want Him like I should, I seek to seek Him like I should. Far from be a weaker expression, this one is stronger because it is honest, the human sinful nature must be considered—to seek to seek God is a great step forward. That was David's desire and it is becoming my desire.

11. The personal pronoun "I," "I ask," "I seek," "I dwell," and "my life" are all personal pronouns. If we change our sentences from discussing what David the psalmist said and insert the pronouns "I" and "my," we can indicate that we also buy into David's idea. There are no admonitions in this verse; it is testimony. This is David's declaration; it is not a command, but any one of us can say "I too" and make it our own. David leads by example. He does not instruct, reprimand, command, exhort, or even suggest. He simply states what is his priority and I have come to believe his priority is the priority. I have decided; it is mine. And you can make it yours.

12. Practical Conclusions and Applications:

A. If a man or woman of God is to represent God and introduce him to others, he or she must first know God. How can you know Him without seeking Him?

B. Seeking such an excellent good fills my deep limbic system with calming, soothing, confidence, enabling me to optimistically process events of life here on earth some of which are negative. Thinking about God helps me avoid automatic negative thoughts. Gazing on the beauty of the Lord can counteract the ugliness we see around us.

C. If everyone on earth already understood the priority, there would be no need for world missions. Many people in the world do not understand the priority, therefore missions is extremely important.

D. It is within your power to make the priority your priority.

E. If David's priority seems uninteresting, incomplete, or anything less than wonderfully completing to us, it may mean that we have idols or other gods in our hearts. This should be a sobering warning.

The Paradox in the Divine and Human Partnership

luiz@vidalyon.com (Luiz Sifuentes) — Thu, 02 Mar 2023 04:48:28 GMT

"All that we have accomplished you have done for us" (Isaiah 26:12). Partnership with God is marvelous. He works through our personalities, vocabularies, and temperaments in an amazing blend of the divine with our human elements. We are sometimes tempted to think it is we who preach, teach, heal, comfort, counsel, and minister effectively. But whatever we appear to accomplish, God actually does.

A similar paradox is found in God's promise to Joshua. "I will give you every place where you set your foot, as I promised Moses" (Joshua 1:3). Joshua and the people of Israel walked on the land and fought for it, but it was God who gave it to them. They walked and God worked simultaneously and in a perfectly combination of human and divine elements in their partnership.

Eleazar, son of Dodai and one of David's mighty men, also had an experience of a close blend of the human and divine working together. "Then the Israelites retreated, but Eleazar stood his ground and struck down the Philistines till his hand grew tired and froze to the sword. The Lord brought about a great victory that day. The troops returned to Eleazar, but only to strip the dead" (2 Samuel 23:9–10, emphasis mine).

The Lord worked so mightily through Eleazar that it was impossible to determine where the human hand stopped and the sword began. God worked through the man and God worked through the sword. The sword and the man were both used of God. Eleazar did it and God did it.

Psalm 44:3 says, "It was not by their sword that they won the land, nor did their arm bring them victory; it was your right hand, your arm, and the light of your face, for you loved them." Here is a reference to an arm and hand. Does that remind you of Eleazar's hand and sword? They worked together in such a way that the unit accomplished what neither half of the unit could have done alone.

Jesus taught us that without Him we can't do anything. He said, "I am the vine; you are the branches. If you remain in me and I in you, you will bear much fruit; apart from me you can do nothing." John 15:5 How foolish for the branch to boast about what the vine enabled it to do. The vine and the branch work together in a partnership.

Later, Paul restated this concept. Today's New International Version of the Bible helps us understand this more clearly than other translations: "I can do all this through him who gives me strength" (Philippians 4:13). Notice the context, Paul can abound or be abased. He does this through Christ who strengthens him. Some translations render this verse, "I can do all things," apparently indicating that we can do anything. But surely the Bible does not literally teach this. We cannot fly. Neither can one Christian minister alone save the world in his or her lifetime. It is consistent with the teaching of the Bible to believe that what we do do, we do through His strength. "All that we have accomplished you have done for us" (Isaiah 26:12). We do it, but only with His enabling strength. The human and the divine work together. God uses the tool. The spirit of the prophet is subject to the prophet.

The same concept is included in the future action of placing crowns at the feet of the One on the throne in heaven:

Whenever the living creatures give glory, honor and thanks to him who sits on the throne and who lives forever and ever, the twenty-four elders fall down before him who sits on the throne and worship him who lives for ever and ever. They lay their crowns before the throne and say: "You are worthy, our Lord and God, to receive glory and honor and power, for you created all things, and by your will they were created and have their being." (Revelation 4:9–11)

The Bible does not say this, but it implies and hints that when we get to heaven, we too will likely lay our crowns at His feet, acknowledging that it was He who made it all possible.

When we realize the impossibility of our ministry situations and pray sincerely that God would be involved and help us, and then state that we will be careful to give Him all the glory, we need to be serious, deliberate and intentional. God does work miraculously through us. He works so cleverly, naturally, and in ways perfectly consistent with our own personalities, temperaments, vocabularies, training, and intellectual gifts, we may think it is we who are doing the ministry so well. If we could grasp the danger of this handicap and get out of God's way, would He not work even more mightily through us?

Practical Applications:

1. When we read of something in the Bible God intends to do, it is right to partner with Him and pray that what He said would happen happens. We can partner with God to bring about what God desires. Prayer is partnership with God.

2. Our hearts deceive us and sometimes we inwardly accept the credit for what God does through us even though we say the right things such as: "All the glory goes to God." "I give Him all the glory." "God did it; not I." Are we just mouthing those words or do we really mean it? Do we truly understand it?

3. Is it possible that if we were to learn this better and at a deeper level, God would trust us more and show it by using us more?

4. The things that some of us do are more public than what others do, but God keeps good records and each will receive an appropriate reward. We need not be so concerned about who gets the credit here.

THE MOST SECURE AND WONDERFUL PARTNERSHIP

luiz@vidalyon.com (Luiz Sifuentes) — Thu, 02 Mar 2023 04:47:31 GMT

Trust in the Lord with all your heart, and lean not on your own understanding; in all your ways submit to him, and he will make your paths straight. Proverbs 3:5&6

We have here two things we are to do—trust and submit to Him—one thing we are not to do—lean on our way of thinking—and one thing God will do for us—make our paths straight. If we will follow the three specific instructions we are given, God will do something broad, comprehensive and inclusive for us.

There is a significant and profound association between self-distrust with trust in the Lord. The two are inseparable. In order to learn to trust in God with all of our hearts we have to unlearn our patterns of self-trust.

1. "Trust in the Lord with all your heart" – I will trust in the Lord will all my heart.

I want to trust in, depend on, rely on, obey, rest in, feel secure in, relax in and remain confident in the Lord; not just in the parts of my life that I select, but unconditionally and in every aspect, phase, stage and segment of my life, completely, entirely, without reserve or hesitation.

If, or when I worry, it is because I am not trusting; worry shows or warns me I am not trusting. Trust is its own reward. When we trust we are free from worry. We can worry about what we cannot do or trust in what God can and will do. The choice is ours.

Compare trusting the Lord with a similar instruction in the Bible: "Love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength." (Mark 12:30) To love, wish well toward, take pleasure in, long for; denotes esteem.

Trust is to rest in, be confident in and sure about. Love takes pleasure in something but trust is confident in something.

With all my heart: What is the heart? It is the feelings, the will, the intellect, centre of who we are in our thoughts and affections. When we obey these instructions, we love the Lord with all our heart, soul, mind and strength and trust Him with all our heart. He is lovable and He is trustworthy. Love for Him and trust in Him are not the same, yet partners. We can love something that is not dependable or we can trust something we do not necessarily love, but when love and trust do happen to go together, they help each other. It could be an insult to say that I love God, but am unwilling to trust Him.

If I know God, I will trust Him because I will know that He is trustworthy and dependable.

2. "lean not on your own understanding" – I will not lean on my own understanding.

I do not want to lean or rely on what I think; I do not trust myself. My experience shows me that I do not always know what is best; only God does and He truly does. I may think something is wise or right, but I have decided to not pursue or do it unless I am convinced that it is what God wants. I want to bring my thinking into line with His thinking—His will. I want to have the mind of Christ (I Corinthians 2:16)—to think the way I should and that is not like leaning on my own understanding.

I do have an understanding; that is part of the problem. I subconsciously and unconsciously assume I am correct. It may not even occur to me that it is incorrect, or if I am adventurous or imaginative enough to dare to think or imagine it may be incorrect, I still do not believe it is incorrect. We think we are right. That is the problem. The idea of trusting God has a competitive alternative.

Those who know themselves, find their own understandings a broken reed, which, if they lean upon, will fail. We will lean on something, but it should not be our own understandings.

I want to lean on something dependable—and have found something worth leaning on.

What a fellowship, what a joy divine,
Leaning on the everlasting arms;
What a blessedness, what a peace is mine,
Leaning on the everlasting arms.

Oh, how sweet to walk in this pilgrim way,
Leaning on the everlasting arms;
Oh, how bright the path grows from day to day,
Leaning on the everlasting arms.

What have I to dread, what have I to fear,
Leaning on the everlasting arms?
I have blessed peace with my Lord so near,
Leaning on the everlasting arms.

Leaning, leaning,
Safe and secure from all alarms;
Leaning, leaning,
Leaning on the everlasting arms.

If I know myself, I will not lean on my own understanding.

3. "in all your ways submit to him" – I will submit to Him in all my ways.

To acknowledge Him is to submit to Him—if we know who He is we yield to Him.

I deliberately, intentionally reject my own choice and rather turn to God to know His plan, His intention, His choice and His will for my life. I have learned through experience that this policy should influence the many daily details of my life. He knows what steps are best for me and I have chosen in advance that I will do what He wants. That choice having been made will be applied to any and all situations just as long as I know what God wants. The question is not whether or not to submit; that is already decided, but rather is it what God wants?

"Ways" implies actions as opposed to thoughts. We can be tempted in our thoughts, but we are judged by what we do—our ways. This word, "ways"—emphasizes my action, rituals, patterns of routines, deeds, what I do.

In my "ways," my routines, habits and daily patterns, I will yield to God.

In this verse the word (from Proverbs) for "way" is דֶּרֶךְ which means way, road, distance, journey or manner.

A great difference exists between God's ways and our ways. Therefore, we are wise to submit to His ways. "For My thoughts are not your thoughts, neither are your ways My ways," declares the LORD. As the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts" Isaiah 55:8&9.

"My ways" (in this verse from Isaiah) is דְרָכַי֙ (ḏə·rā·ḵay) which is a Noun - first person singular. It means: my way, road, distance, journey, manner, path, journey, direction, manner, habit, a course of life, a kind of moral character.

God's ways are far superior. I will choose them. In all the things I do I want to do them in submission to God's plan.

4. "He will make your paths straight." - He will make life's situations work out well for me.

Twists and turns in my path retard progress, obscure what will happen next and require more effort and time to progress. The way is more difficult; I get tired more quickly. The shortest distance between two points is a straight line. So when God gives me a straight path, I waste less energy, enjoy the journey more and am generally safer and more confident. Straight paths allow for better vision, sustained momentum and freedom to look around, see and learn more as we travel easily along the straight path God provides for us.

The path is mine, it is individually tailored for me. It is not a road others can travel; it is not general, but specific, not something for others who each have their own individual path. When God makes our "path" straight, it is a promise for us individually. Things will go well for us.

Let me end with a story which will illustrate how God's ways are better than ours. I thought Hannah was wonderful, but God knew Char would be much better for me. He was right.

THE GREATEST POSSIBLE REWARD

luiz@vidalyon.com (Luiz Sifuentes) — Thu, 02 Mar 2023 04:46:07 GMT

"Fear not, Abram: I am your shield, and your exceeding great reward."Genesis 15:1. "I am your exceeding great reward."

I The Circumstance Observe the circumstances under which these words were spoken to Abraham. Not very long before, Abram had parted from his nephew, Lot, and had given him his choice as to which way he would go with his flocks and his herds. Lot, regardless of the character of the people among whom he was going to dwell, chose the well-watered plain of Jericho and Jordan in which were the sinful cities of Sodom and Gomorrah. Lot evidently thought only of the material advantages and now he had lost everything in the battle of the four kings against five. Abraham valued the Kingdom of God and His righteousness more and had not lost anything. In fact, he was able to restore to Lot all that he had lost. And then the Lord appeared to him and seemed to say to him, "Your nephew Lot trusted in what he could see. He followed the leading of his own judgment and chose something that seemed to be for his own immediate advantage, and now he has lost all. But, fear not, Abram: I am your shield, and your exceeding great reward. You shall not lose. You have chosen the good part and it will not be taken from you. You have no share of the well-watered plain of Jordan to lose. You need not fret, for you will never lose your portion."

Abram might also have said to himself, "The Lord is my portion; therefore I will wait for him" (Lamentations 3:24). We may have seen others suffering the loss of all things and brought to deep despair as the result. But we have no reason to be alarmed at whatever happens to us. We have made God our refuge and we will find a most secure home in Him. You may have losses and afflictions—these are a part of our earthly lot—but they will not overwhelm us. You will be no real losers in the end, but you will be kept by the power of God and will be delivered out of every trial and affliction. He will also be to you your shield and your exceeding great reward.

Abraham had just at that time refused the gifts of the king of Sodom. They were his rightful spoil and he might legitimately have taken them, yet he would not do so, so that in later days the king of Sodom could not say, "It was not Abraham's God that enriched him. It is no use for him to talk about living by faith, for it was my gifts, or the spoils of war that enriched him." "No," says Abraham, "you will never be able to say that! Whatever I have will be God's gift to me, not the king of Sodom's gift. I will be independent of men. I will be dependent only upon the living God."

The Lord evidently admires this spirit, so He came to Abram and said, "Fear not, Abram. Whatever you may have given up for My sake, for My Glory's sake, for the sake of My honor, you will not be a loser in any respect, for I will be your shield, and your exceeding great reward."

Have we made any sacrifices for Christ? Have we lately been called to put our own interests at risk by pursuing a right course? Have we been steadfast even though we lost friendships? Have we been so firm in our adherence to principle that we have been judged by people to be obstinate? If so, you will be no loser through your faithfulness! As certainly as God is in Heaven, you will prove, in some way or other, that in keeping His commandments there is great reward. It is always sad when a child of God begins to think that he can be enriched by the king of Sodom, or try to find satisfaction, in any measure, among the ungodly sons of men. God's command to His people is, "Come out from among them, and be you separate, says the Lord, and touch not the unclean thing." And His promise to those who do is, "I will receive you, and will be a Father to you, and you will be My sons and daughters, says the Lord Almighty."

We must also remember that at the time the Lord spoke this to Abraham, the Patriarch was not the possessor of a single foot of the land which had been promised to him. The whole of it was to belong to his posterity and, in God's promise, Abraham held the title-deeds to the land of promise. Those who possessed it were but leaseholders and their lease would soon run out, but, at that time, Abraham had not even a foot of ground that he could call his own. And when he needed a sepulcher, he had to buy the cave of Machpelah, in the field of Ephron, in the presence of the children of Heth. So, in our text, the Lord seems to say to him, "Abraham, you have no possession in this land. You are a stranger and a foreigner in it, but 'fear not,' I am your portion and your heritage, your exceeding great reward.'

Although others look upon you as a mere Bedouin wandering about with flocks and herds, and pitching your tents here, today, and there, tomorrow, with no settled resting place, don't be troubled because of that. It is the same with us for the Lord has been the dwelling place of His people in all generations, even as He was the dwelling place of Abraham! And He wanted Abraham to know it and feel that he was not penniless, or landless, for the Lord was his "exceeding great reward."

Abraham had just paid tithes to Melchizedek, so now was just the time for the Lord to give him a blessing. Have you ever heard a sermon from the text, "Prove Me now herewith, says the Lord of Hosts, if I will not open to you the windows of Heaven, and pour you out a blessing that there shall not be room enough to receive it"? It says, "Bring you all the tithes into the store-house, that there may be meat in My house, and prove me now herewith, says the Lord of Hosts." It was their bringing of the tithes that was to be the test as to the time when the blessing should be given to them—and the proof of God's fidelity to His promise would be seen by the filling of their barns and houses by His bounty! Abraham had paid to Melchizedek, as the representative of the Most High, tithes of all—then came the blessing—"Fear not, Abram: I am your shield, and your exceeding great reward." Solomon's word is still true, "There is that scatters, and yet increases; and there is that withholds more than is meet, but it tends to poverty." The most impoverishing money in the world is God's money locked up in His own steward's possession, left to either distract us or to rust among the gifts of His Providence. They are not our own possession at all, but stolen from our Master, embezzled, that we might accumulate more and more, to die a little richer and so be unfaithful to his stewardship! Some bring a curse upon themselves through neglect of this duty. You will find that in faithfully serving the Lord in tithes, He will give you such a blessing upon your material possessions that you will praise His name that He ever taught you the value of self-sacrifice and self-denial—and showed you how to consecrate your substance to Him!

This background demonstrating the quality and character of faithful, obedient, God-valuing, God-seeking, tithing Abram helps us understand the kind of person to whom God first said, "I am your exceedingly great reward." It was not to just anyone that God said this.

II. What is the Greatest Possible Reward? "I am your exceeding great reward." We have examined the personal circumstances under which these words were spoken to Abraham. Now let's ask, "What is this reward?" It is not the land of Canaan. That was yet to be given to Abraham, but that was not his great reward. It is not a posterity, though he wanted that. No, it is not anything that God will give him—it is God, Himself. I—I, Jehovah—the original Hebrew is peculiarly emphatic in setting apart the word, "I, Jehovah, am your exceeding great reward." The Lord Himself is the portion of His people! When Canaan was divided, there was a lot for Judah, for Simeon, for Reuben and so on, but as for the Levites, the Lord was their portion. We are like the Levites, as many of us who have believed in the Lord. The Lord is our portion and He is such a portion as excels everything else that we might have!

No human mind can ever completely grasp the fullness of meaning of these four words, "I am your reward." God Himself the reward of His faithful people! Although I can enjoy the richness of this sentence for myself, feeble human lips can never tell even the hundredth part of the valuable meaning of it! Therefore, let's not depend upon any preacher, but appropriate the text to ourselves. Don't become content for the preacher or teacher to cook and carve for you, but come and cut from the roast for yourselves—and cut large slices, too! Let each person take all that he or she needs out of this glorious text as he or she meditates upon it!

Think what a reward it is for us even to know God. Years ago we may have known there was a God. At least we heard so, but He was a perfect stranger to us. We never recognized Him. Possibly we asked His blessing upon our meals, but it was a mere formality. We did not see His hand in everything—in fact, we lived almost as if there were no God. If there had really been no God, probably we would have been all the happier. But now we know Him! We know that He made the heavens and the earth—that He is the Preserver of men and we see His hand in every gift of Providence. As we walk about the earth, we are accustomed to say, "These are His glorious works. My Father made them all. Here is God's brush, painting each flower. Here is God riding on the wings of the wind and there is God walking on the waves of the sea! To us, God is everywhere." It has made life so happy for us to feel, "My God is everywhere." In the smallest flower we can see Him. In the atom, the solar system, the galaxy, or the universe. Anywhere we can say, "Here is God at work even here," and feeling that, if God is there, we cannot ever be really lost. We are still safe enough, for our Father is close at hand! It is worthwhile living when we have come into a practical recognition of God, when we have made the acquaintance of that glorious Divine Being who fills all in all! If we never had any reward but this, this would still be the greatest one.

III Loving God and God loving Us But we can move on from knowing God to God allowing or appreciating our loving Him, which is much more. A good man said, "If God did not love me, yet if He would only allow me to love Him forever, I think that I could not be unhappy." Surely you must know that to love God is a most blessed emotion! To look up to Him in all His excellence and goodness. To admire Him with all your heart. To realize that your lips cannot sufficiently praise Him, or your mind think highly enough of Him—this is a most profitable exercise! The very thought of God, to a man who truly loves Him, is ecstasy! If my eternity would be spent in a dungeon with my heart full of love to God, it could not be an unhappy experience to live there like that!

But, behind this, there comes a far greater thing. We know that God loves each of us individually. Do we dare to try to speak about this great Truth of God? It is something to think over rather than to talk of. Do you enjoy getting away quietly in a corner and just try to roll this sweet morsel under your tongue, to suck on it till you draw the very essence out of it? God loves, not just us, but each. As the old hymn puts it— "I am so glad that Jesus loves me."

For God to think of me is something. For Him to pity me, is more. For Him to help me practically, is still more. But for Him to love me—this is the greatest wonder of all! You know how you, being evil, love your own children, but your Heavenly Father loves you far more! You husbands know how you love your wives, yet there is One who loves His Church far more, for He gave Himself for her! God loves you, my Brother. God loves you, my Sister, if, indeed, you have been brought to believe in Jesus. And to know this great Truth of God is to have an "exceeding great reward," because, if God loves us, everything must be right! What might He do for us if He loves us and knows it would be good for us? Here is a better question: "Since He loves us in the rich way He loves us, what is there that He will not do for us?

He has already done more for us than He ever can do in the future! He has already given to us His greatest Gift, for He has given His Son to us and, in doing so, He has given us all things. Your Father loves you, dear child of God and, therefore, He will continue to feed you, clothe, teach, support, preserve, and educate you till He has made you suitable to see His blessed face and then you will no longer be here at school, but at Home to dwell in His blessed Presence forever! Is not this an "exceeding great reward"—to know God, to love Him and to be loved by Him? What more can we desire than this? Yet we have even more than this, for, loving God we come to realize that we have possession of Him, so that we can say, "This God is our God forever." We say of Yeshua ha Mesheach, our Lord and Savior, "My Beloved is mine, and I am His." We have bowed before Him, as Thomas did, and cried, "My Lord and my God."

IV We Possess Him Just think what the possession of God means. God is yours in everything that He is. His Omnipotence is pledged to strengthen you. His Omniscience is engaged to direct you. All His attributes are employed on your behalf. He is everywhere present and, therefore, He will show Himself everywhere strong for your defense! He is Immutable so He changes not in His love to you. He is Eternal so His mercy endures forever. Even the sterner attributes of God smile upon the saint—His Justice, His Righteousness, His Glory are all on the side of every Believer! You say, "I am poor," but how can you be poor with such a rich Father? You say, "I am heavy of heart because of my low estate."What? With God as yours, with Father, Son and Spirit yours, with the everlasting God, the Creator of Heaven and earth as your Father and your Friend forever, how can you be troubled by the difficulty of your circumstances? Brother, Sister, correct your heart of this foolishness! End your sighing and begin to sing! When we have God as our possession, we have an "exceeding great reward!" And the reward seems to grow all the greater in the course of years, God's infinite mercy has transformed us, at least in part, into His likeness. God is so fully ours that we enter into fellowship with Him and receive His sacred influences until we are changed into His image, even by the Lord, the Spirit. As you read the story of Abraham, you can see many of the attributes of God reflected in the character of His noble servant. Now, child of God, yes, you should mourn that you are so little like God, but you should also rejoice that you are already made somewhat like Him and that when He shall appear, in whom your life is hid, you will be like He is, for you shall see Him as He is. It is worthwhile to have lived, even with all the cares of life, when this is to be the end of it all.

Though man is born unto trouble, as the sparks fly upward, blessed be God for an existence that has for its end that we should be made partakers of the Divine likeness and should be lifted up to be the sons and daughters of the Most High and dwell with Him in perfection forever! Let's thank God for His great Truth of the immortality of the soul, even with all the dreadful risks of everlasting wrath that surround it! It is worth the risk to have the possibility of becoming like God and we who have believed in Yeshua have gone beyond the possibility, for we have the promise and the assurance, the pledge and the token of the good work begun in us, which, when it is perfected, shall make us like God Himself!

O my Soul, bow yourself before the Lord in reverent and adoring gratitude! You were almost like the devil by nature and even now what are you? You are dust and Deity combined, for the Holy Spirit dwells in you! That body of yours must crumble back to dust, but, eventually, it will be refashioned in glory and in power, and then, creature that you are, you will be near and like your God! Is not this an "exceeding great reward?" . . . even now to be in process of preparation for so wonderful a climax as that? We possess Him. He is ours.

V He Has Given Himself to Us There is another sense in which He is our "exceeding great reward" namely, that He intends to visit us and speak with us. We have been moved by Divine influences. In this we are addressing only those who have been born from above and are Believers in the Lord Jesus Christ. Upon you God has already bestowed a great reward, for He has raised you from your death of sin and His Spirit abides in you, fashioning and forming you to perfection. And the Lord has often spoken with you. If not often, whose fault has it been? Some of us can testify that He has drawn very near to our spirits at times. It is indescribable bliss, a

heavenly joy for a soul to sense the love of Yeshua present in the heart by the Holy Spirit who is given unto us!

VI This Reward cannot be Removed It is an infinite reward—"I am your reward." Anything earthly that God pleases to give to us, we can take away, carry it off and house it somewhere. But when God says, "I am your reward," we pause and look with mingled wonder, love and praise! This reward is incomprehensible—who can carry it away? Who can even measure it? Who can fathom the depths of this ocean, or soar to this vast height? God gives to other men health, wealth, fame, pleasure. But to you, Beloved, He gives Himself! Their gifts are no more comparable to yours than the darkness is to the sun!

In giving you Himself, He has given you all that He is! Truly, that is an infinite portion. This is a spiritual reward. There are some people who will not value it because of this very excellence. And this may be a test between the regenerate and the unregenerate. The ungodly say, "If God will but give us our barns full of wheat and our winepress bursting with new wine. If He will only fill our purses with gold and our houses with all manner of earthly delights, that will be enough for us." But you, Believer, are of another mind, for you have seen through the emptiness and vanity of all material things. You say, "What is the mere pleasure of eating and drinking but that with which a beast is my associate? What if I have honor among my fellow mortals? What is it but so much breath from other men's nostrils, so much clapping of the hands of fools? That is all it really is." What is there beneath the sun, that, to a man who is born of God, is worth his stooping down to pick it up? But when he gets his God, the new-born spirit within him, which hungers with an infinite hunger for the highest good, he says, "Here I have all that I need! Father, Son and Spirit—blessed Trinity, You are mine! My awakened spirit feels that this is a sea in which I can swim forever. This is the element in which I can truly live." To possess God is a great spiritual blessing, so the declaration of the text is true—"I am your exceeding great reward."

VII He is our Everlasting (Eternal) Reward This is an eternal reward, for he who has God as his own shall never lose Him since God does not change. And he shall never exhaust Him, for who would even think that he can drain dry the infinite all-sufficiency of Jehovah? If God is yours, you have all for today, tomorrow, for time, for eternity, forever! All emergencies and circumstance of life—all for the tremendous terrors of the Day of Judgment, all for the ages of ages that shall never end! What more can you need? To have God is, also, most ennobling. I do not know that there is anything in a great deal of wealth to make a man noble. Many men seem to get more greedy, the more money they have. Their soul loves their dust. But he who gets God as his own, oh, what a privileged man is he! Talk of princes—here is a prince, indeed! You may put as many emperors and great ones of the earth as you please in a barrel, but, if they are not saved by the Grace of God, they are not worthy, in the sight of God, of being compared with the poorest, weakest, most despised of all His people, to whom He is an "exceeding great reward!" O you great ones of the earth, you might well be content to become beggars if you might but have God to be your everlasting portion! And what a soul-satisfying portion and reward this is! If you have God as yours, my Soul, sit down and see if you can think of anything better—you cannot!

VIII This Reward is Better Than Any Other Reward Try and allow your desires to ramble over other things. Untie them and give them liberty. But what can they ask for, seek for, wish for beyond God Himself? There are Christians who do not seem to realize the truth of this and they get dissatisfied with God. You have been serving the Master, my Brother or Sister, for some months. Perhaps it is in the home cell group that you have been working, but nobody has taken much notice of you. The superintendent has not praised you, so you are discouraged. But remember that when you serve God, He is your reward! "Oh, but, Sir! I have been trying to do good in many ways. I have labored hard, but people only misrepresent me." Did you look for your reward in that way? If you did, it is good that you are disappointed, because God says, "I am your reward." To know that you love God and that He loves you—that He is yours, and you are His—that is reward enough for you. "Oh, but," says a pastor, "you do not really know how badly I have been treated. I have had many years of service in my congregation, but they are most ungrateful and do not appreciate me. They even want to get rid of me!" But God does not want to get rid of you! And He appreciates you, for He loves you with an infinite love. Why did you look to men and women for your reward? A man may have other rewards if he is content with God as his reward, but he who has any secondary aim—praise from men—in what he does in the cause of God, spoils it all. This is the fly in the precious ointment! We must get rid of everything of this sort and be as satisfied to serve God in obscurity unappreciated by men as we are to serve Him amid the acclamations of the multitude! "It is not easy to do that," says one. No, Beloved, nothing is easy that is good, except to God—and you must go to Him to enable you. Never neglect a duty because it is difficult. Sit down with your Lord, alone, and He will speak to you and comfort you, and strengthen you. Remember how Elkanah comforted his wife, Hannah, when she sorrowed because she had no children? "Am not I better to you than ten sons?" And as he drew her close to him and she felt the warm glow of his loving heart, she realized that it was true, and that gave her rest. And the Lord seems to draw each weary, sad, disappointed laboring one to Himself and say, "Am I not better to you than all the praises of men? Am I not better to you than wealth? Am I not better to you than the health that you have lost? Am I not better to you than all the world?" And what is your answer? Surely it is this, "Whom have I in Heaven but You? And there is no one on earth that I desire besides You." Lord, bring us to that position and keep us there! Then we will have taken in the meaning of, "I am your shield, and your exceeding great reward."

IX The Results of Having The Greatest Possible Reward The Consequences? When God is our exceeding great reward, what then? First, it is clear that the rewards which are given to Believers are of Grace (freely given) and not of debt out of obligation. The Reward is too great for any of us to have earned it. If God is the reward of His people, it is not possible that any being could ever deserve to have God as his reward. It is very possible that a man should deserve the esteem of his fellow men; most people deserve what they really earn. It would be better if some could receive more than they receive—wages are often less than they should be. We may deserve more money than we get, but there is nobody who deserves God! To deserve Heaven has never been possible yet, but even if it had been, that would not be so much as deserving God! This is too big a portion to ever come to us on the basis of law, merit and good works. So, when the Lord says, "I am your reward," it must be all of Grace; there is no possibility of earning this reward. When the men went into the vineyard and agreed with the householder for a penny a day, they earned it. But when the reward is God, Himself, there is nobody who has ever earned that or could. The Reward you have received could come to you on no other terms than those of free, rich, almighty, covenant, everlasting Grace; God's unmerited favor! And therefore let God be glorified forever and ever.

X Our Value System is Changed so that we Appreciate the Greatest Possible Reward We possess our reward on a very sure basis because what a man holds as a reward, he knows to be his own. "Why," he says, "I won this and I may well hold it fast." You and I have never deserved God. We just discussed the impossibility of deserving or earning Him, but He is as surely ours as if we had earned Him, for He is our reward! A man may feel the utmost assurance that anything that comes to him as a reward is really his. Let us recognize the same assurance and brave confidence concerning God and even more than if we thought we merited it. "I am your reward," says the Lord. Then, "let no man rob you or deny you your reward." Hold it fast! Let not the devil, himself, take it from you, or rob you of your joy in it! It is yours so surely and so safely that you may at all times rejoice in it as being yours upon the most certain basis as God's Word which He cannot break and will not deny!

If God is our reward, let us take care that we really enjoy Him. Let us exult in Him and let us not be longing after any other joy. You may sometime have to go and live in a lonely place where you will have few encouragements. But you will still have your God, so how can you feel lonely? You may be lowered in earthly circumstances. Your income may decrease. But your God is not any less than He was, so you are not really a loser. One dear Friend after another is being taken away from you—there is a great probability that the dearest one you have will soon go to the grave. Yet the Lord lives, so blessed be your Rock! Rejoice in Him! Possibly you are soon going to the grave yourself. The years are taking their toll upon you and increasing weakness proves that, before long, you must put off this tabernacle. Well, even if this is true, He who is your All-in-All will not die! This world is not your rest or your portion! You are not, therefore, losing your portion, you are going Home to it, for the Lord, Himself, is "your exceeding great reward."

There is a conceptual difference between saying something is the greatest and saying that something is the greatest possible. God is not only the greatest Reward; He is also the greatest possible Reward.

Adapted from a Sermon by Charles Haddon Spurgeon

SEEK (FOCUS ON) THE (INVISIBLE) THINGS ABOVE

luiz@vidalyon.com (Luiz Sifuentes) — Thu, 02 Mar 2023 00:35:13 GMT

"Since, then, you have been raised with Christ, set your hearts on things above, where Christ is, seated at the right hand of God. Set your minds on things above, not on earthly things. For you died, and your life is now hidden with Christ in God. When Christ, who is your life, appears, then you will also appear with Him in glory." Colossians 3:1-4

1 NOT ALL CAN DO THIS, BUT THOSE WHO ARE RAISED CAN

The permanent, eternal, invisible, valuable things that are worth seeking are on a higher level than natural man can understand or appreciate. They are so much higher and wonderful than the visible earth we see that we need to be conditioned, made able, qualified, and set free from our blindness in order to "see" them. Christians have been "raised with Christ." We have been lifted to a higher level and made able to see what is really more real than the visible reality we see with our natural eyes.

We do not deny the reality of the material universe, but we recognize that it is temporary—only matter. What is real? what can be seen and felt or what is permanent and eternal? I believe that you will agree with me that what is permanent and eternal is more "real" than what we can see only temporarily. In other words, God's children have their eyes opened to a reality that is more real than the visible matter most people see.

Where do we want to make our investments? In what is lasting or in what is temporary? In what is invisible or in what is visible?

2. GOD IS THERE, ALL WISE, POWERFUL & GOOD

What is in the visible and really real world? There is God. Who is God? What is He like? Without taking the lengthy time to describe God in an exhaustive Theological presentation, I want to explain how wonderful He is by addressing three generally well accepted aspects and from them draw a surprising and wonderful conclusion.

God is all good. Anything He does or plans will always be consistent with His essential goodness. He can never do anything that is not good. His motivations, actions, thoughts and treatment of humans is all good. There is nothing that could be better. If something could have been done better, God would have done it. Even if something seems temporarily to be not good, that only seems to be not good because the fullness of the good He is doing has not yet been completed. The best good may require the existence of something bad, but the bad only serves to accentuate the good or make the good possible. God uses bad for good, so even the bad that He allows to exist is serving an ultimately good purpose. That is good. This does not mean that bad is good, but it does mean that ultimately the essential goodness of God is still in tact even with the coexistence with the bad He has intentionally allowed for a good purpose.

God is all wise. Anything He does or plans will always be consistent with His essential wisdom. He can never do anything that is not the wisest it could have been. Not only does God do only good, He also, in His wisdom, performs it in the best and wisest of possible ways. The good that He does is therefore the best possible of good that could have been conceived and implemented.

God is all powerful. God's motives are good and He does everything He does is the wisest and best possible of ways. Furthermore, because He has all power, everything He wants to do in His goodness and can conceive in His wisdom is possible to implement because He also has the power to make it happen. Nothing that He wants to do in His goodness or knows would be best in His wisdom is He not able to do. There is nothing good or wise that He could not do or would not do because He is all good, all wise and all powerful.

An Amazing Conclusion. If the preceding three notions are correct, it brings us to the indisputable and surprising realization that what is, is the best there could have been. If reality, both visible and invisible, material and spiritual, temporary and eternal, could have been any better, God would have chosen that better way. In the universe that exists we see apparent evil, obvious good, free will, good choices, poor choices, sin, righteousness, pleasure and suffering. How is this world the best of all possible worlds? Some day we will fully understand, but even now, by faith, (which is possible for those who have been raised with Christ) we can accept this. God is using it all for His glorious purpose—which includes our opportunity to participate in the good work He is doing in the world.

3. JESUS IS THERE REPRESENTING US

Prayer is one of the good works—possibly the best good work—that we can do. It is possible because Jesus is at the right hand of the Father interceding for us and allowing us to address the Father by using His name. In the "things above," which those who have been raised by Jesus Christ know are worthy to be sought, include this glorious fact that Jesus is at the right hand of the Father. It is glorious that Jesus is above and we can see Him and seek Him, but His location or position there makes His presence "above" even more glorious. He is at the right-hand of the Father.

"For we do not have a high priest who is unable to empathize with our weaknesses, but we have one who has been tempted in every way, just as we are—yet He did not sin. Let us then approach God's throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need." Hebrews 4:15 & 16.

If we are to seek the things that are "above," this expression is surely a tacit acknowledgement that we are now "below." Yet, from here below we have representation above. We can reach above. We can touch the powers that be above.

4. NOT ON (COMPETITIVE) EARTHY THINGS

Several places in the Bible the truth being taught is clarified by mentioning the opposite of the desired behavior or attitude. Proverbs 3:5, for example, says "Trust in the Lord with all your heart, and lean not on your own understanding." The double instruction makes it clear what we are to do by also telling us what we are not to do. In the Scripture we are looking at now, this occurs. We are to set our minds on things above, not on things on the earth.

Jesus taught us not to lay up treasure on earth in Matthew 6:19-21: "Do not store up for yourselves treasures on earth, where moths and vermin destroy, and where thieves break in and steal. But store up for yourselves treasures in heaven, where moths and vermin do not destroy, and where thieves do not break in and steal. For where your treasure is, there your heart will be also."

John instructs believers not to love the things of the world in I John 2:15-17 "Do not love the world or anything in the world. If anyone loves the world, love for the father is not in them. For everything in the world—the lust of the flesh, the lust of the eyes, and the pride of life—comes not from the Father but from the world. The world and its desires pass away, but whoever does the will of God lives forever.'

Earthy, visible (temporary) things and pleasures compete for our attention. They are visible and distract our attention away from what is eternal (and invisible.) By clearly telling us not to set our hearts and focus on earthly things, Paul helps us in Colossians to set our hearts on things above.

5. YOUR LIFE IS HIDDEN, INVISIBLE

When you look in the mirror you only see the physical, temporary, outward and material appearance of part of your body. When others see you, they do not really see you; they only see what you see in the mirror. The real you is inner, invisible and hidden. Jesus, God and things above are also invisible and hidden, but this will not always be true.

Some day we will see Him as he really is. I John 3:2 says, "Dear friends, now we are children of God, and what we will be has not yet been made known. But we know that when Christ appears, we shall be like him, for we shall see Him as He is. All who have this hope in him purify themselves, just as He is pure."

Some day these hidden, unknown and unknowable things, mysteries, answers to our questions will all be understood—made visible. This leads us to the final part of this teaching.

6. YOU WILL APPEAR

When the visible and temporary things have all disappeared, earthly fortunes are gone, and the material world is burned up in fire, and only what is really real appears, when earthly life is past, when the dreams, schemes, ambitions and plans of men have come to an unfulfilled and unfulfillable end, what is left? "You also will appear with Him." Your purposes, treasures, hopes, and aspirations which developed over the years as you were seeking the things above, will now unfold and eternal life will begin. When all that is now so tempting, alluring, attractive and winsome disappears, you will appear. All is not lost. Nothing important is lost. What was invisible including you now appears.

Peter gives us this word in 2 Peter 3:10-13 "But the day of the Lord will come like a thief. The heavens will disappear with a roar; the elements will be destroyed by fire, and the earth and everything done in it will be laid bare. Since everything will be destroyed in this way, what kind of people ought you to be? You ought to live holy and godly lives as you look forward to the day of God and speed its coming. That day will bring about the destruction of the heavens by fire, and the elements will melt in the heat. But in keeping with his promise we are looking forward to a new heaven and a new earth, where righteousness dwells."

Conclusion: The day will come when we will be very glad that we learned to seek the things above.

PSALM TWENTY-THREE

luiz@vidalyon.com (Luiz Sifuentes) — Thu, 02 Mar 2023 00:33:47 GMT

On July 30, 2017, on my way from Juba, South Sudan to Mauritius via South Africa I wrote these thoughts based on the wonderful Psalm Twenty-three.

1. He is the Lord. (vs. 1) I have decided to make Him my Lord. He is not bossy, but He is the Boss; the Boss I choose.

2. He is a Shepherd, (vs. 1) but He is not only a Shepherd; I have made Him my Shepherd. A shepherd, guides, corrects, protects, comforts, rescues, stays with and always watches the sheep. I want all of that from Him. I need all of that from Him. He willingly provides all of that for any sheep willing to make Him their Shepherd.

3. Because I have such a good Shepherd (vs. 1), I lack nothing; I actually have everything I need. This would include material things (food, clothing and shelter) as well as nonmaterial needs, i.e., companionship, counsel, emotional support, assurance, confidence, courage, stability, friendship, forgiveness and eternal life. We do not know that He is all we need until He is all we have.

4. Personally, I would rather be busy than to rest (vs. 2), rather work than play; rather be productive than relax. This places unnecessary self-imposed pressures on me that God never intended for me to experience. This may not fit the situation of others, but, in my case, when my Shepherd makes me lie down, though it is against my instinctive desire to accomplish or do something, I obey. I don't want to trust in my ability to work, but rather rest in God's ability to do something through me.

5. The land of Israel is dessert except during January and February. There is not as much green pasture (vs. 2) there as in many parts of the world where there is more rain than in Israel, if not even rain year around. In Israel, one can see what first appears to be brown areas yet in which paths in parallels provide access to snatches of green grass here and there; not solid luscious green by any means. For David to refer to green pastures takes on a deeper meaning because green grass is not so common in Israel. David lived in Israel, but he wrote for the whole world which included many greener pastures than where he lived.

6. Sheep are afraid of turbulent waters. When their wooly bodies get wet, it is difficult, if not impossible, for them to swim. They need their water to be quiet and our Lord knows how to provide safe waters for us (vs. 2). Safe waters and/or green pastures may have a unique and different meaning for each of us, but the same good Shepherd who claims in John 10 to call His own sheep by name (see John 10:3) knows how to make us lie down in green pastures and to lead us by quiet waters. We are not always blessed with quiet waters, as even in this Psalm the "darkest valley" and "enemies" are mentioned, but we are here reminded that though those difficulties exist, they do not always exist—there are times when we are able to enjoy quiet waters.

7. How would you describe refreshment for your soul (vs. 3)? I find that emotional release often comes to me when I regularly pray in the Spirit. The Holy Spirit ministers to me as He prays through me. However, one very special time I asked the Lord to "restore" my soul after weeks of grief over the departure of four families from the church my wife and I founded and pastored. I feared that it was all my fault because one of the families let me know it was. I later learned that that was not the case, but, at any rate, in the fall of 1986 I wept and buried my face in the wet leaves on the floor of the wooded area near where we lived and in which I was walking and praying. I will never forget that the Lord graciously restored and refreshed my soul that morning. We moved on from that difficulty. Pastors, evangelists, missionaries and all human beings—God's children—need refreshment from time to time.

8. To be guided along right paths (vs. 3) is a confidence-building statement. Our good Shepherd provides the opportunity to remain in the right place at the right time doing the right things. It is inefficient and ineffective to be otherwise. If we want to be productive in this life and have a crown to lay at the Lord's feet, we had better make certain that we are always on the right path. This implies there are wrong paths. I don't want any of them.

9. My reason to want to be on the right path (vs.4) is not just for my own eventual reward or for my own reputation, but rather for the sake of the name of the Lord—His reputation. If I find myself seeking to do right for an inferior reason, I want to check it out and make certain that the stronger reason and greater motive is for His, not my, name's sake. Though I am not perfect in this regard, I still want to play for an audience of one—my Shepherd. His approval means far more to me than my own approval of myself or the approval of others. Now, with this motive understood, you and I are ready to transition from "right paths" to "dark valleys." The "right path" can indeed lead into "dark valleys," and when we remember that howsoever "dark" they are they are still "right," they don't seem quite so "dark."

10. It is normal to fear evil in dark valleys (vs. 4) and to fear evil in the darkest valley is even more understandable. Yet, difficult experiences are made exponentially more difficult when fear is added. So, if we could avoid fear, the darkness of the dark valley might not seem so intense. Jesus said that in the world we would have trouble. So avoiding trouble is not possible nor is it the goal, but avoiding fear—that is, choosing to believe in God's promises—is both practical and obtainable. We therefore have two important factors that can alleviate, or, at least, reduce the darkness of our dark valleys—remembering that it is still a "right" path, even if it is "dark," and contrasting fear with faith. Fear is based on belief; the wrong belief. Fear is based on the belief that whatever evil we are imagining will indeed occur. Fear is based on doubting the good promises of God. So if we could learn to correctly doubt our wrong doubts, we would find ourselves not fearing so much.

11. Another good reason we have for not fearing is that we know the Lord is with us (vs. 4). Notice that David has spoken to the reader thus far in this Psalm, but in verse 4 he addresses the Lord. He says that the reason he does not fear is because "you are with me," referring to the Lord. That is to say, that he talks to the Shepherd who is present as though he is present; he speaks to Him. I find this most interesting. He talks to us, then he talks to his Shepherd, then in verse 6 he talks again to us. How refreshing it is to read something written by someone who was so aware of the presence of his Shepherd that he could so easily and naturally switch back and forth between talking to us about Him and talking to Him. He practiced the presence of the Lord.

12. A rod for punishment and a staff for guidance (vs. 4). Are these not strange instruments of comfort? Yet David draws comfort from correction and guidance. If we stop and think about it, the beneficial consequences of the Lord using His rod and staff on us should bring comfort to everyone of us. Reflect on this. It is far better to be corrected and be on the "right path" than to be without corrective measures and find ourselves suffering loss on the wrong path. We earlier observed the advantages of being on the right path, so if being corrected and guided by the Shepherd's rod and staff are necessary to help us stay on the right path, then let me enjoy the benefits of the rod and staff. Rather, by far, the corrective effect of the rod and staff and remain on the right path than to be "free" from them and suffer the consequences of being on the wrong path. That would be a freedom I don't want. The consequences or results from the rod and staff are so valuable that it is well worth enduring the process of receiving their employment.

13. David continues to address his statements to the Shepherd and he now mentions the table the Shepherd prepares in the presence of David's enemies (vs. 5). Here is a clear and obvious contrast: food which is indicative of nourishment and enjoyment and enemies which could include either people or spirits (enemies seen or unseen) that are opposed to us. Usually, if we are free from enemies, we can enjoy a meal or if we are in the presence of enemies we are not inclined to relax and enjoy a meal. One or the other. But David combines these two opposite elements in speaking of eating though enemies are all around. What do we learn from this? If we focus on the presence of enemies, we won't eat, but if we focus on the presence of the Shepherd (whom David just said was "with Me"), then we can eat with enemies all around. What are you focused on? What am I focused on? Enemies or Shepherd? If enemies, then put away the knife and fork, but if the shepherd, then let Him spread His table.

14. You anoint my head with oil (vs.5). In the physical realm, if we want protection from the sunshine, we put some kind of oil on our skin. And in the spiritual realm, oil is a symbol of the Holy Spirit. We can receive encouragement from either metaphor. Spiritually, obviously the anointing of the Holy Spirit makes us able to pray, preach, endure, persevere and succeed. Most of us want that anointing. The other metaphor is also useful for the Christian. The "oil" of the Holy Spirit can protect us from the harsh elements around us that would parch our soul and remove our flexibility, making us unyielded to the movement of God in our lives. Allowing Him to cover us with oil suggests that we can remain supple and therefore less likely to break; more able to bounce back after experiencing stress; we can bend (in the good sense) without breaking.

15. The overflowing cup suggests the plentitude of supply (vs. 5). Not only is our cup full; it is overflowing. If we learn how to control and guide the overflow, it can be preserved and channeled in useful ways. We can receive enough encouragement so that it not only keeps us motivated, but we can motivate, support and supply refreshment for others as well. I want my cup to overflow so that I can be a blessing to those nearby.

16. Continuing to address his Shepherd, David says that "your goodness and love" will be with him for the rest of his life (vs. 6). The benefits of following our Shepherd can easily be divided into some that are useful to us here and now in our physical earthly life as well as those that will extend into the afterlife. Which of these categories (now or the next life) most interests folks will depend on the unique circumstances of individual people. Those who have enough in this life, and particularly those who have plenty of surplus in this life, may not be so attracted to or interested in the earthly benefits of following our Shepherd—unless they loose their health. To them, what Jesus has to offer after earthly life is over would have greater value. They don't know what will happen to them when they die. On the other hand, for those who have need for food, clothing, medical attention or shelter in this life, they might be more interested in immediate benefits since the Shepherd provides us with our daily bread and care from day to day. Whichever category anyone values more, the Shepherd can readily provide.

17. I am not through trying to do all I can for the Kingdom of God in this life. I look forward to the next life, but I am still focused on what I can do for the Lord here and now. At age 76 I suspect that this will change and that as I grow older, I will be less focused on this life and more on the next. But in any event, I rejoice that I can confidently say with him that I will dwell in the house of the Lord forever (vs. 6). Sheep in His flock can rely on this eternal truth through any circumstance. In this final sentence David once again addresses his readers. He tells us that he will dwell in the Lord's house forever. This is a message he communicates, not to his Shepherd, but to his readers. That includes all of us. David wants us to know that he will be there. It is his way of inviting us too to go there and enjoy eternal benefits along with him. David is inviting you and through him also God is inviting you.

MARY AND THE RISEN SAVIOR

luiz@vidalyon.com (Luiz Sifuentes) — Thu, 02 Mar 2023 00:32:24 GMT

John 20:11 – 18

"Now Mary stood outside the tomb crying. As she wept, she bent over to look into the tomb and saw two angels in white, seated where Jesus' body had been, one at the head and the other at the foot. They asked her, 'Woman, why are you crying?' 'They have taken my Lord away,' she said, 'and I don't know where they have put him.' At this, she turned around and saw Jesus standing there, but she did not realize that it was Jesus. He asked her, 'Woman, why are you crying? Who is it you are looking for?' Thinking it was the gardener, she said, 'Sir, if you have carried him away, tell me where you have put him, and I will get him.' Jesus said to her, 'Mary.' She turned toward him and cried out in Aramaic, 'Rabboni!' (which means, "Teacher"). Jesus said, 'Do not hold on to me, for I have not yet ascended to the Father. Go instead to my brothers and tell them, "I am ascending to my Father and your Father, to my God and your God."' Mary Magdalene went to the disciples with the news: 'I have seen the Lord!' And she told them that he had said these things to her."

At the beginning of this narrative Mary is weeping in sorrow and confusion by an empty tomb. At the end she is joyfully running to tell good news. This illustrates what a difference a meeting with Jesus can make! We will make nine other observations about the events and conversations in this narrative.

1. Mary was emotionally involved in her relationship with her Lord. Vs. 11, 13, and 15

"crying" vs. 11; "wept" vs. 11, "crying" vs. 13, "crying" vs. 15. Laughter and crying are both physiological reactions that go beyond intellect. Both are emotional releases. Mary Magdalene loved Jesus who had done so much for her. Jesus had wept for the other Mary's brother, Lazarus, at his place of burial and now Mary Magdalene wept for Jesus at His tomb. Our relationship with Jesus has many facets: intellectual, reverence, awe, thanksgiving, obedience/submission and one of them should be deep and strong emotion. We may express it in a variety of ways. Mary cried at Jesus' tomb and we will have emotional reactions too to Jesus' dealings in our lives if He is important to us.

Mary is a picture of the sad plight of people who do not know where Jesus is. Like Mary they are crying.

The experience of love enriches us. It is better to have loved something or someone and lost it, him, or her than not to have loved at all. Nevertheless, love lost is a loss and there is a way to avoid the sorrow of loss; don't love. But that is too dear a price to pay. Mary's tears are evidence of the depth of her love for Jesus. What evidence can you show of your love for Him?

2. Heaven repairs broken dreams and resurrects dead hopes. Vs. 12

Two angels, one at the head and one at the foot of the place where Jesus' body had been laid, were sitting there. From head to foot—the entire spectrum of human experience—heaven is interested in the affairs of men and women. What we think with our heads and where we go with our feet, and everything in between, what we see, hear, eat, say, keep in our hearts, how we use our private parts, what we put in our stomachs, lungs, and hearts, the use of our knees in prayer, and where we go with our feet are all known to Him, interesting to Him, rewarded or punished by Him, and of great concern to Him. Our thoughts and our paths—every human experience from head to feet—matter to God.

God can resurrect the dead body of Jesus and He can also resurrect your dreams, hopes, aspiration, and visions. God allows our dreams to die so that we know that we ourselves cannot bring them to fulfillment. But He also resurrects those dreams and hopes and gives new life to them so we can learn that He who gives life can restore life. He is still the resurrection and the life. He still gives abundant life. He still wins victories over the devil who has come to steal, kill, and destroy. Today can be your resurrection day.

3. Seeing is not as important as recognizing. Vs. 14

Mary saw Jesus but did not know that it was He. He was the One she wanted to see. He was the One she came to see. He was the One she did see, but she did not recognize Him. How many times do we see the handiwork of God in our lives and circumstances but do not recognize that it is He that is behind them. Later she would run to the disciples with the news that she had seen the Lord, but that was after Jesus revealed Himself to her. At this point in the story she did not know it was He. It is not enough just to see Him; we must recognize Him. Seeing Him but not recognizing Him is not really very helpful at all. Recognizing that it is He, that He is involved, that He is orchestrating developments makes all the difference in the world. It makes the difference between continuing our search for Him or beginning to rest in Him. Seeing the works of God is good, but merely seeing is not nearly as valuable as being given the ability to recognize the meanings of those works. Seek the ability to recognize what God is doing.

4. She thought He was the Gardener. Vs. 15

Maybe she was right. In a sense, she was right and we too should recognize that He is the Gardener. God prunes us and tills the soil of our hearts as He nourishes good fruit in our lives so that our fruit brings honor to Him. He removes thorns, weeds, poisonous plants, and fruitless branches. He removes stones of resistance. He softens our hearts. He waters our souls with the water of the Word. He ploughs up debris and trash hidden beneath the surface. He makes our character beautiful. And He makes us fruitful. He is a good, patient, and thorough Gardener.

5. Jesus knows each of us personally. Vs 16

Our relationship with Him is individual and personal. Jesus called her name. And He knows your name. "He calls his own sheep by name and leads them out" (John 10:3). Wonderful the inner witness of the Holy Spirit, the Spirit of Adoption, whereby we know that we are sons and daughters of God and through Whom we know we have His individual, personal, full attention when we pray. Whether to comfort us or to caution us, Jesus knows our name and is willing to call it. God is especially fond of you! Say that to someone sometime.

6. Mary's spontaneous reaction to recognizing Jesus was to call Him "Teacher." Vs. 16

A teacher shares lessons, ideas, facts, knowledge, concepts, and truths. What does it say about Mary that her spontaneous reaction to recognizing Jesus was to address Him as Rabboni" (Teacher")? Earlier we observed that Mary was emotionally involved in her relationship with her Lord. Now we see that that heart-felt aspect was balanced by the head knowledge aspect to a whole and complete relationship. She called Him Teacher. We are to love the Lord our God with all our "heart, strength, soul, and mind." How do we love God with our minds? We accept His teaching authority in our lives. We think of Him as our Teacher. We accept the truth He gives to us as valid. And we recognize that, as His students/disciples we are under the authority of the ideas He teaches us. We are in a discipline and He is our Teacher. Some affectionately call Him Lord, but others show that He is Lord by doing what He says to do. He is our Friend, but He is more than just our Friend; He is also our teacher. Mary Magdelene evidently understood this.

7. Jesus was resurrected, then ascended. Vs. 17

Evidently Jesus' eventual ascension on "Ascension Day" many days later when a cloud above the Mount of Olives removed Him from their sight was merely a public repeat of many continuing unknown or unobserved ascensions. Jesus was just resurrected and here He tells Mary not to hold on to Him. The reason he gives is that He has not yet ascended. This would indicate that He had already ascended by a few days later when He instructs Thomas to touch the scar in His hand and the wound in His side. By then Jesus had ascended. Yet what we refer to as "Ascension Day" did not occur until 40 days later. The appearance and disappearance of Jesus during this interim period gradually taught them to believe in Him and trust Him even though He was not visible. The plan worked. They were weaned away from dependence on His physical presence. So when it was time for Him to be removed altogether from their sight in a public "ascension," they were ready to continue to serve, believe, trust, and live with an awareness of His presence even though He was no longer visible. Jesus had prepared them.

Another aspect of the ascension is that Jesus went somewhere and began to do something. He did not cease to exist or to function in an important role. He took up his new role as intercessor and now daily makes intercession for us. We are well represented in Heaven by our Savior. He lives forever to intercede for us. He is not untouched with the feelings of our weaknesses, but having been tempted in all points just like we are, now empathetically, sympathetically, compassionately and, understandingly pleads our case to the Father.

8. The humble Jesus is a "Brother" to His followers. Vs. 17

Jesus is King, Lord, Creator, Savior, Shepherd, Sacrifice, Lamb, Lion, and Master. But here He tells Mary Magdalene to tell His disciples that He has gone to "My Father and your Father." He says God is "My God and your God." He is not ceasing to be all that He is, but in a rich combination of greatness and humility, He lifts His followers in status to "Brothers." Africans know well the difference between paternalism and fraternalism, hierarchy and brotherhood. It is my delight to join hands with fine African brothers and sisters and enjoy equal partnership, mutual respect, and shared complementary tasks as we serve together on this continent. "Brother" has a much different sound, nuance, and meaning than "boss," "master," or "superior." Jesus called his disciples brothers.

9. Mary told what she knew. Vs. 17

Mary's news item was not very thorough; not complete. It may have raised more questions than it answered. But she told what she knew. Mary went to the disciples with the message, "I have seen the Lord." Can you and I go with that message? Can we go and tell what we know? Mary was the first evangelist. She was the first to tell the news. Even though in position and potential for leadership development she was less than the disciples to whom she carried her message, still she went. Mary did not know or understand the whole story. Mary did not know how to explain that Jesus, the Messiah, fulfilled the prophesy of Moses, or the many other Old Testament prophesies. This would come later as the scholar, Paul the student of Gamaliel, studied and re-thought his way through the Torah, Hebrew poetry, and Prophets. Mary told what she knew. An evangelist only needs to be one step ahead of his or her hearers. What you learn, share. Then do it again. And again.

Last at the cross and first at the grave (John 20:1), godly women show their courage, faith, and love. They were the last to see the Lamb as he died and they were the first to meet the risen Lion.

JABEZ

luiz@vidalyon.com (Luiz Sifuentes) — Thu, 02 Mar 2023 00:29:29 GMT

Jabez was more honorable than his brothers. His mother had named him Jabez, saying, "I gave birth to him in pain." Jabez cried out to the God of Israel, "Oh, that you would bless me and enlarge my territory! Let your hand be with me, and keep me from harm so that I will be free from pain." And God granted his request. I Chronicles 4:9-10

1. Lessons from the Context

The two verses that describe the story of Jabez are made up of lineage, family lines, ancestors, descendants, fathers, sons, tribes and clans. This short story is found in the fourth chapter of such statistical and rather mundane records. Chapter four of Chronicles is followed by five more similar chapters. We learn about tribes, clans and families. This suggests regularity to me. These families were a part of blessed Israel to be sure, but nothing in those chapters indicates anything special or significant about the personalities included. They were there. Their names were recorded. They were present. They had children who had children.

You and I, who try to press into the blessings and knowledge of God and the things of God, may be somewhat like Jabez in that some of us too are preceded by regular people who did not have a story about what they did for God. They married and had children and eventually you were born. We do not know their stories about how close they were to God, if close at all. How well did they know God, how sincerely did they seek God, and to what degree was God able to use them are all someone else's story. But in the middle of nine chapters of chronology we have a two-verse story of a man who was different from those before and behind him. I suspect that quite possibly his contemporaries also include a number of regular people who did not distinguish themselves by seeking God more than their neighbors. "Jabez was more honorable than his brothers." The fact that Jabez is recorded with some information about how he sought the Lord and no one else in his generation receives such comments indicates to me that Jabez stood out not only in the linage of people before and after him, but also was unique in his own generation. No matter that he was preceded, followed and surrounded by folks who did not make a point to seek the Lord, Jabez did. Jabez did!

What about you? Will you follow Jabez' example? We may have the advantage of finding others in our generation who seek the Lord as we do, and I hope you have found a good supply of them for they can be a great blessing, but even if you cannot, you yourself can follow Jabez' example and seek the Lord.

The world is filled with regular, normal people. Deep in our spirits we do not want to be content to be like them. You and I want to be like Jabez. Pressing in, pursuing, seeking, praying, listening, reading, studying, searching and discovering. I want to be intentional about all of this like Jabez was and I hope and believe that you do too.

2. Lessons from Jabez' name

The footnote in First Chronicles says that Jabez sounds like the Hebrew word for pain.

Every mother gives birth to her children in pain. It is a reminder of Eve's sin. Sadly, it is a part of the God-ordained life cycle. Perhaps it helps us appreciate children more since there is a price to pay to receive them into the world. Great joy follows the pain of childbirth, but pain is still pain. I was by Char's side when each of our two sons were born. I saw her in pain. I wanted to relieve it if I could. But mothers do not usually name their child by a word that sounds like pain. What about Jabez' mother's experience caused her to give such a name to her son? We don't know; we only know that his name sounds like the Hebrew word for pain and that is the way Jabez' mother wanted it.

I would like to use this aspect of Jabez' story to observe the difference between a process, which may be difficult, and the result which may be glorious. Many parents for many generations have named their children with an eye toward the result of the pain, the new child, rather than the pain experienced in birthing the child. They all experienced pain, but they all did not focus on that aspect; they, rather, named the child something joyful, positive, filled with expectations such as Joy, Victor, Sophia (meaning wisdom) or Grace. As we live and travel in the non-western part of the world, we meet many people whose parents named them other fine names that are not traditionally used as names in the Western world. We know people whose name means Praise and Blessing. My grandmother named her second son "Welcome" because she had not had children for a number of years after my father was born. This discussion can give us an occasion to ask ourselves the question: Am I looking at the positive aspect of my experience or am I focusing too much on the pain and difficulty of the process? I don't like to fast, but I really like the results. I discipline myself to get up early in the morning, exercise, pray, read the Bible help with the chores in the house because I like the results. Delayed gratification is a mark of maturity and overlooking the difficulty with the process God is using to develop us while focusing of the good result we expect is certainly similar.

This principle is built into life processes. Embrace the process, endure the suffering, keep an eye on the anticipated joyful results. That is the power of hope. We do not know what happened to the hope that Jabez' mother failed to demonstrate, but we can learn a lesson from her failure, if it was a failure. Yes, we will experience the suffering, but joy comes in the morning. "Sorrow may endure for a night, but joy comes in the morning." "I consider that our present sufferings are not worth comparing with the glory that will be revealed in us. For the creation waits in eager expectation for the children of God to be revealed." Romans 8:18 & 19. Perchance Jabez' mother had a unique or particular reason or more pain than usual, but the point still can be made. She named him Jabez because that was her focus.

3. Lessons from what Jabez did

"Jabez cried out to the God of Israel." Two things in this short sentence are worthy of note. The first one is that Jabez was intense. He "cried out." It is fair for us to distinguish between praying and crying out. The former suggests petition, request, seeking, knocking, asking and petitioning, but the second one stresses intensity, emotion, strong desire, zeal, force and putting one's heart into the matter. Volume is not the issue; intensity is. I want to resist being too casual in prayer. We know that God hears us and there is some merit to think of prayer as conversation with God, but if that is all I do when I pray, I may live beneath my privileges and experience less of God or fewer of His blessings and answers than if I increase my intensity. I don't want my intensity to indicate a lack of faith, rather I want it be be the expression of confidence as I know what God wants me to pray and praying it as though I knew that it made a difference whether I cried out when I prayed or didn't.

The second thing is this sentence that merits our attention is the One to whom Jabez cried out. It was "the God of Israel." Before Israel was named Israel, his name was Jacob. When Jacob wrestled with the angel at Peniel he wrestled, and as a result of his name change God became the God of Israel. By the time Jabez lived, the God of Israel had a reputation for being mighty, powerful and able to deliver. All the miracles throughout the lives of Moses, Joshua and Gideon had already occurred. We know that the stories of David and the years after David had not yet occurred. Jabez' name appears four chapters earlier than Saul's name and story. Yet, the God of Israel had already shown Himself strong in behalf of the descendants of Israel. Jabez called out to the God of Israel, not a weak God, not a foreign God, not a Gentile god, but to the God of Israel. You and I know even more about the God of Israel than Jabez did. We know more stories that reveal His wisdom and power. All the recorded miracles from Saul's day on followed Jabez' time. We know the God of Israel from a much broader perspective. You and I can cry out to the God of Israel whom we know through our knowledge of all Scripture before and after Jebez. Let us learn to cry out to Him. Jabez was more honorable than his brothers. It is honorable to cry out to the God of Israel.

4. Oh that you would bless me

Jabez joined a host of Bible and historical Christian persons who valued the blessings of God. Jacob comes to mind who wrestled with the angel and said, "I will not let you go unless you bless me." (Genesis 32:26) When we value the kingdom of God, the blessings of God and the additions to our lives that God alone can give us, we are like the person in Jesus' parable who sold everything and bought the whole field in order to obtain the pearl he had found in the field. (Matthew 13:34) Jabez' life is characterized by his desire for God's blessings. He may have desired other things too, but they did not characterize his life. In the middle of chapters of genealogical records and one whole chapter dealing with the genealogy of the tribe of Judah, Jabez stands out as one who valued God's blessing. So he prayed for them.

5. Enlarge my territory

Jabez lived in an agrarian society. More territory in such a context meant more crops, more grazing fields, greater possessions, and if he was like Job, it meant greater opportunity to serve others and the chance to have greater influence. Would Jabez have asked God for blessings and territory if he only wanted to spend it on himself? Is it possible that the fact that Jabez sought the God of Israel for His blessings, that that request and the One to Whom the request was made, is a hint to us that Jabez would also want to do with his increased blessings and territory something that would honor the God of Israel—the God to Whom Jabez prayed? After having prayed to the God of Israel, he would have had an obligation to the One who answered his prayer.

6. Let your hand be with me

We have all heard of God's hand being on someone or His hand being against someone, but let us consider the meaning of what it would be to have God's hand with us. Is this available to believers today?

Yes. The Holy Spirit, the "Paraclet," is called along side to help us. He is called the Comforter. He is the Helper. Paraclete first appears in the gospels. Here is the context of the passage in John 14:15-17 "If you love me, keep my commands. 16 And I will ask the Father, and he will give you another Advocate to help you and be with you forever— 17 the Spirit of truth. The favor for which Jabez prayed is available to every believer. The Holy Spirit is in the world and with us to help us.

7. Keep me from harm

Many of the great deliverances recorded in the Bible were rescue operations. God's people collectively, or an individual singularly got into trouble and God helped them out. We do not deny the value of being delivered from trouble. In fact it seems that most of the great acts of God for His own in the Bible are acts of deliverance. Bible characters got into trouble and needed deliverance. We get in trouble and we need help getting our feet out of the net. And God surely does deliver. When we are in trouble, that is what we need—deliverance. But Jabez was not in trouble himself.

Jabez prayed that he would be kept from harm. Just as divine health is superior to divine healing, so to avoid or escape from trouble is superior to deliverance when deliverance is needed. An ounce of prevention is better than a pound of cure. It is good to be delivered from trouble when we have trouble, but wouldn't it be, couldn't it be that to not have trouble in the first place would be even better? Jabez seems to understand this. He asks for blessing, increased territory, and the hand of the Lord to be with him. None of these requests of Jabez hint of a need for a rescue operation of deliverances in the usual sense of the word. Jabez seems to be a cut above, and able to think and pray at a higher level than the thinking of most people. If he is kept from harm he would be able to devote his attention, efforts, and creative energy to doing positive things—not just escaping from trouble. So with us. Let's join Jabez.

8. So I will be free from pain

Jesus said that the disciple is not above his master. Jesus had trouble in the world and we will too. So why would it be right to make this kind of request to God? God allows adversity in order to develop us. He knows that suffering can have a good result. I find it hard to reconcile this part of Jabez' prayer with the numerous references in the Bible to suffering. What could Jabez have meant? And perhaps even more to the point, why would God grant this request as we shall see the record states after the end of Jabez' prayer?

The Bible interpreters the Bible. What justification can we find in Scripture for Jabez to pray to be free from pain? 1. Perhaps Jabez wanted to escape the stigma of the name his mother gave him. 2. Perhaps his life, free from pain, would be a unique testimony to the power of God to protect His own when He wanted to. 3. God wanted Jabez to be free to become more productive than he would have been had he been preoccupied with problem-solving. 4. Jabez was a weak person and God, who will not allow us to be tempted beyond what we can endure, simply gave Jabez an easy road because He knew that Jabez needed that. 5. Some other reason that God had. God knew the situation better than we do. If I knew what God knows I would do what God does.

At any rate and for whatever reason we are able to conclude this lesson with this glorious ending.

9. God granted his request

We can debate the correctness or inappropriate aspects of Jabez' prayer all we want, but such discussions will seem shallow, trite, and meaningless in view of this one grand final statement at the end of the brief, two-verse story of Jabez. "God granted his request." We do not know why at times God does not answer our prayers. This time, we may not fully understand why God did answer these rather idealistic prayers. Who would not want blessings, more territory, God's hand with them, to be protected from harm so that one could be free from pain? The answer to both sides of the question lies in the sovereignty, dignity, choice and wisdom of God. Why is the road some of us travel so difficult? Why is the path of others apparently so pleasant? God knows. God does not owe us an explanation in these cases.

Peter asked Jesus about what would happen to John. "Lord what about him?" (John 22:21) Jesus answered, "If I want him to remain alive until I return, what is that to you? You must follow me." (John 22:22) Why did God grant Jabez all these wonderful requests? That is not to be my concern. My concern is for me to follow. Let God show me how to pray here, now, in my situation, with my abilities and deficiencies. I am glad for the story of Jabez, but I must seek God to find what my story will be. Each of us are different and the way God works in and through every one of us will be different too.

HOW TO PERSEVERE IN PRAYER

luiz@vidalyon.com (Luiz Sifuentes) — Thu, 02 Mar 2023 00:25:52 GMT

Luke 18:1-8, Mathew 15:21-28

"Then Jesus told his disciples a parable to show them that they should always pray and not give up. He said: 'In a certain town there was a judge who neither feared God nor cared about men. And there was a widow in that town who kept coming to him with the plea, "Grant me justice against my adversary. For some time he refused. But finally he said to himself, "Even though I don't fear God or care about men, yet because this widow keeps bothering me, I will see that she gets justice, so that she won't eventually wear me out with her coming!" And the Lord said, "Listen to what the unjust judge says. And will not God bring about justice for his chosen ones, who cry out to him day and night? Will he keep putting them off? I tell you, he will see that they get justice, and quickly. However, when the Son of Man comes, will he find faith on the earth?"'

"Leaving that place, Jesus withdrew to the region of Tyre and Sidon. A Canaanite woman from that vicinity came to him, crying out, 'Lord, Son of David, have mercy on me! My daughter is suffering terribly from demon-possession.' Jesus did not answer a word. So his disciples came to him and urged him, 'Send her away, for she keeps crying out after us.' He answered, 'I was sent only to the lost sheep of Israel.' The woman came and knelt before him. 'Lord, help me!' she said. He replied, 'It is not right to take the children's bread and toss it to their dogs.' 'Yes, Lord,' she said, 'but even the dogs eat the crumbs that fall from their master's table.' Then Jesus answered, 'Woman, you have great faith! Your request is granted.' And her daughter was healed from that very hour."

The Bible interprets the Bible. Some clearer parts of the Bible help us better understand other less clear parts. What Jesus said about persevering in prayer in his very clear parable of Luke 18 helps us understand his own personal treatment of the Canaanite woman in Matthew 15—treatment that would otherwise be difficult to understand. Placed together, the combination is a powerful lesson about the process God uses to develop perseverance in prayer in our lives. In these two texts the lesson is the same. They show us what Jesus taught about perseverance in prayer and what he himself did to develop it in the Canaanite woman. Notice the nine steps through which the woman passed.

1. Received No Answer. 23 "Jesus did not answer a word." Silence from heaven.

Have you ever prayed and received no answer? Since this is such a common occurrence, let us come to terms with the training process through which Jesus is bringing us when we pray and He does not answer. Jesus is developing persistence and tenacity in his followers. Unfortunately, receiving no answer detours some from continuing to seek Him or even to follow. But Jesus is more willing to take that risk than to allow someone with weak faith, capricious, or unfaithful character the privilege of discipleship and the benefits of prayer. Apparently, Jesus is more interested in having fewer tenacious and persistent followers than in having a large crowd of weak ones. If Jesus is that concerned about perseverance, let us understand his program for our development and learn to persevere.

2. Endured Rebuke by the Disciples. 23 "So his disciples came to him and urged him, 'Send her away. . .'" Rejection from people.

We are not told why this time the disciples urged Jesus to "Send her away." Perhaps they were prejudiced against women, non-Jews in general, or Canaanites in particular. In another place we are told that the disciples brought people to Jesus. Andrew, for example, brought his brother, Peter, and also the Greeks (also foreigners) who came saying, "We want to see Jesus." Disciples are followers of Jesus; they are supposed to follow him and urge others to follow; not tell potential followers to leave. These disciples did the opposite of what disciples are to do. Have you ever felt rejection from other believers? Have you ever felt like they were thinking, if not saying, "Send her away"? If so, you are not alone. Others, too, have endured such treatment and learned to persevere.

At another time, when some mothers brought their children to Jesus for Him to bless them, the disciples said they should not bother the Master. At that time, Jesus, Himself, intervened in behalf of the mothers and children saying, "Let the children come to me." This time, however, when the disciples said, "Send her away," Jesus said nothing. By His silence He allowed the disciples to discourage the Canaanite woman.

The important thing in this lesson, however, to the woman and to Jesus is the woman's response. She did not allow the disciples to interrupt her search for the Savior's mercy and the healing of her daughter. When and where there are obstacles to our faith, the obstacle is not the main point; our reaction is what God is interested in. How we are reacting to the obstacle is the thing on which to focus. The combination of the others seeming to want to send us away and God's silence seems like a double difficulty in our hour of need. Yet, God is training us to persevere.

3. Suffered Further Resistance from Jesus Himself. 24 "I was sent only to the lost sheep of Israel." Seeming rejection from God.

We are only told what Jesus said; we are not told the tone of his voice. The fact that he even was willing to be engaged in conversation with a foreign woman may have given her some encouragement, or perhaps she had elsewhere or earlier heard of his kindness. The contents of Jesus' answer, when He did finally speak, however, are not encouraging to her, but rather discouraging. "I was sent only to the lost sheep of Israel." This amounted to Jesus saying, "I was not sent to foreigners. I don't care about you. You are not important to me. You are not one of the elite. You are not one of the ones I came to help." Have you ever felt like your prayer was not being answered because your concern did not matter to God? Have you heard of others receiving answers to their prayers, but your prayers go on unanswered? Remember God's training program. Your concern does matter to God; He is just testing you and developing perseverance, faith, and character in you.

There seems to be a contradiction here, and contradictions in Scripture usually are resolved by the discovery of a deeper truth. If Jesus was sent only to the lost sheep of Israel, why didn't he stay in Israel? If Jesus was uninterested in helping people in the Tyre and Sidon area, why was he there? By just being there, Jesus seemed to be making himself available even though by saying he was sent only to Israel, he seemed to be rejecting her. Where Jesus was and what Jesus said were inconsistent. We must learn to discern the hints of encouragement in the midst of the apparent rejection. The training process through which Jesus develops tenacity in his followers has the right mixture of subtle encouragement and apparent rejection. Even in the face of the rejection one feels when the answer does not come, look for the encouraging signs—however subtle they may be. We are not told what encouraging sign she held on to and persevered—perhaps it was simply Jesus' reputation—but there must have been some indication of Jesus' concern, and she noted it and by faith held on to it. It is as though Jesus, in teaching us to persevere is motioning with one hand, "No, you cannot have this answer," and with the other hand is signaling, "Yes, you can have it. Come and get it. Press in there. Persist. Keep praying. You can do it." When our prayer seems rejected, look for and discern the encouraging sign.

4. Worshipped, Even Before She Received Her Answer. 25 "The woman came and knelt before him." Unconditional worship.

In the face of clearly stated rejection of her request and before she received her answer, this woman knelt in humility before the Lord and worshiped him. It is easier to worship the Lord when we receive answers to prayer. It is more difficult to worship God when He does not.

Can we throw ourselves at his feet saying, "Lord, I want the answer to my prayer very much indeed, but I submit the matter and myself to you in humility. I love you unconditionally. It is you I seek. Though you slay me, yet will I trust you"?

If we worship only when we receive something from God, is it possible that we are more interested in what we receive from him instead of loving God himself? Delays in receiving the answer to our prayers are opportunities for us to test ourselves—do we love God and his will or just his answers to prayer?

5. Surrendered to Jesus' Lordship. 22, "Lord, Son of David" 25, "Lord, help me." 27 "Yes, Lord," Submission.

In addition to worshipping Him in the face of rejection and before receiving the answer to her request, she called him Lord three times. Had she only called him Lord one time, it might be difficult to build the case that this woman was submitting herself to the authority and Lordship of Jesus. But, since the title "Lord," is mentioned three times, this consistency, along with her worship, seems to indicate the woman truly considered Jesus the Lord and that the title was being used sincerely.

When we experience training in Jesus' school of perseverance in prayer, our belief in the Lordship of Jesus may be the only thing that keeps us praying instead of resenting that he does not answer. Those who acknowledge him as Lord, will, as unto him, continue to persevere in prayer. Prayer is not overcoming God's reluctance; it is laying hold of his willingness.

The insight Luke 18 throws on this text helps us to realize that Jesus is training disciples and that his intention is to teach us to "always pray and not give up." When we discern that it is the will of the father that we persevere in prayer, we persist because we know he wants us to persist. We are not to persist out of rebellion, selfish praying, self-willed praying, or resentment; but we are to persist out of faithfulness. He encourages us to persist even while resisting us. We persist in prayer because He is Lord, because we know He wants us to persist; not in spite of the fact that He is Lord, as though He did not want us to receive our answer.

6. Prayed with Fervency. 25, "Lord, help me." Prayed from her heart.

This brief, one sentence prayer, given in response to Jesus' first stated rejection of the woman's request, has less conceptual content but more passion and feeling than any other part of the conversation. It shows emotional urgency. Our prayers are insipid if we do not put feelings into them. Fervency is not the only thing needed in prayer, but without it all else could become formal, intellectual, and casual, as though prayer in itself were the goal and there were no concern as to whether an answer ever came. The answer is what we want in prayer, and prayer is incomplete without the answer.

7. Used Her Mind and Reasoned with Jesus. "Yes, Lord, but even the dogs eat the crumbs that fall from their master's table." 27 Using our heads, too.

God does not mind us using our reasoning powers. He is not intimidated by our arguments or rhetorical questions. He wants us to engage him intellectually. That is part of being honest with God. The Bible says we should love Him with all our mind. Through Isaiah He invites us: "Come now, let us reason together." While interacting with a real physical situation and an intentional affront, she refused to be insulted or detoured. After claiming to be sent only to the lost house of Israel, Jesus further said, "It is not right to take the children's bread and toss it to their dogs." (26) To this rebuttal the Canaanite woman cleverly responded, "Yes, Lord, but even the dogs eat the crumbs that fall from their master's table."

When called a foreign dog, she humbly and effectively used the same metaphor in her response. She did not ignore what Jesus said; she used it to counter argue that even foreign dogs might eat crumbs that drop from the table.

Proverbs says, "A soft answer quiets anger." This woman's gentle insistence in the face of the insult displays marvelous perseverance. Jesus is the master of reverse psychology. He knows how to urge us to further perseverance by providing the correct amount of resistance that develops tenacity, perseverance, consistency, patience, and faithfulness in us. His resistance neither crushes us nor lets us coast along on existing levels of maturity.

Jesus is the tender-hearted, sympathetic, compassionate, Savior and comforter. Here, however, his training program for developing tenacity brings out another truth—He is developing discipline and character. His training for disciples is different than the gentle nature shown to the lost, burdened, sorrowful, and down-trodden sinner whose grief He came to bear. The target audiences, the needs, and the results are all different. When appropriate, He does comfort wonderfully, and when needed, He develops tenacity with correctly administered challenges to our faith. Muscle builders all know that resistance is needed in order for muscle tissue to be broken down and then made stronger in the rebuilding process. God is developing spiritual muscle in his intercessors and knows that resistance is part of the process.

It takes great strength on the part of the mentor to give the protégé the training through which Jesus put this Canaanite woman. In training his children to persevere in prayer, Jesus is more concerned about permanent results than the temporary difficulty through which he puts the trainee. He knows how the process works and is developing statesmen for his coming kingdom.

8. Received the Lord's Promise Because Of Her Faith. 28 "Woman, you have great faith. Your request is granted." The indication the answer would come preceded the actual answer.

The word for faith and faithfulness is the same in Greek. If we have faith we will be faithful. This woman had great faith and Jesus told her so. It was not until this late juncture in the conversation that Jesus' words indicate that the woman's faith had helped her pass the test of perseverance.

The development of faith is a process, and it was only after the test was complete that Jesus eventually, finally encouraged this woman. Through His address to her, He also addresses us. If you endure the process and remain faithful in prayer, you too will be rewarded with the answer to your prayer.

Jesus delivered the congratulatory address at the successful end of the course. He told her she had great faith and that her request was granted. Her faith was active and helped her persist in tenacious and faithful prayer. She was rewarded with Jesus' promise that her prayer would be answered.

9. Jesus' Words and Actions are the Same. 28 "Her daughter was healed from that very hour." She received the answer Jesus promised.

Jesus has his systems integrated. What He says and what He does are the same. Jesus' action—healing the daughter—was consistent with Jesus' words—"your request is granted." God's Word and His action are consistent. This is particularly valuable since the words of Jesus are so good.

God's Word says He will forgive us if we repent. He does forgive the repentant. God's Word says He will heal our bodies. He does heal our bodies. Jesus promised He would never leave us nor forsake us. He keeps that wonderful promise. God's Word says Jesus has gone to heaven to prepare a place for us. He is preparing a place for us. God's Word says Jesus will return to take us to be with God forever. He will do that. Jesus has said, "I will build my church." He is doing that.

Conclusion: It takes wisdom and strength on God's part to resist our requests and force us to grow in character, faith, and the ability to persevere in prayer. God cares enough about our development that He is willing to put us through the training process. It may help our faith if we envision God as being even more eager than we are for the answer to come our way. He restrains Himself for a more noble purpose—our development.

FIVE SECRETS OF JEREMIAH'S CONFIDENCE AND COURAGE

luiz@vidalyon.com (Luiz Sifuentes) — Thu, 02 Mar 2023 00:24:13 GMT

Jeremiah preached to the citizens of Jerusalem and Judah that they must repent. He told them God was judging them and that they must yield to God's tool for punishment—the Babylonians. This appeared to be a very unpatriotic message. Jerusalem and Judah did not like Jeremiah's message and therefore they did not like Jeremiah.

It appears that no one in Scripture, other than Jesus, suffered more for the sake of his message and yet was as true to his calling than Jeremiah. No one in Scripture more perfectly exemplifies how to be faithful to a difficult vocation of public ministry with perseverance and steadfastness. By how he lived and what he wrote, Jeremiah still speaks to godly leaders today.

What did God teach Jeremiah that enabled him to be so consistent and strong in the face of the difficulties and adversities, the personal persecution, death threats, and imprisonments he experienced? What about this man made him such a stalwart tower of unshakable strength? Is there something in his belief system that we can learn and adopt? If we think like Jeremiah thought, could we too become bold, brave, and courageous?

1. Jeremiah Understood That God had Made Him the Way He was. 1:5

Jeremiah knew that God was intimately involved in his pre-birth creation and development. "Before I formed you in the womb I knew you, before you were born I set you apart; I appointed you as a prophet to the nations" (Jeremiah 1:5, emphasis mine).

David had the same insight. "For you created my inmost being; you knit me together in my mother's womb" (Psalm 139:13).

Isaiah too believed it about himself. "And now the Lord says—he who formed me in the womb to be his servant to bring Jacob back to him and gather Israel to himself, for I am honored in the eyes of the Lord and my God has been my strength" (Isaiah 49:5, emphasis mine).

Isaiah further believed it was therefore inappropriate to be critical of the Creator. "Woe to those who quarrel with their Maker, those who are nothing but potsherds among the potsherds on the ground. Does the clay say to the potter, 'What are you making?'"Isaiah 45:9–11). Isaiah believed in self-acceptance based on a knowledge of God's creation process.

From a biological and medical standpoint, we understand the human reproductive process today much more clearly than Jeremiah, David, or Isaiah did. But those ancient men knew something that we sometimes forget—that God is in control of the process. He manages every intricate detail of the creation of each new baby. You only need to compare yourself with your biological siblings to glimpse of the vast possibilities of differences—even between siblings of the same biological parents. Who made you the way you are?

Every baby girl is born with hundreds of thousands of eggs already in her little ovaries, each with the potential to eventually be fertilized and become a living human being. Beginning at puberty, one or more of these eggs move down fallopian tubes from the ovaries to the womb each month and position themselves to be fertilized by a sperm. Who says to those tens of thousands of eggs in the ovaries, "You stay there. Don't move. Now you, egg, you are the one, you come over her to this tube and slide down to the womb. Who decides which egg becomes a baby?

A man's body can produce 500 million sperm in a day. From 75 to 900 million sperm are deposited in a woman's body at one time. In a man's lifetime, his body will produce millions of billions of sperm, each with the potential to fertilize a human egg. Who says to those millions of sperm, "You swim slowly. Just take it easy. Now, you, you sperm, you swim quickly and get over here real fast?" Who decides which sperm will reach the egg first? Among the number of eggs produced by your mother, multiplied by the number of sperm produced by your father, there was one chance in trillions that you would be become precisely the way you are. Yet it happened. You are the only person just like you.

Jeremiah, David, and Isaiah stated that God personally, carefully, with individual attention to every detail creates every baby. Am I to believe that Jeremiah was created by God and that I am a mistake? Do you believe that God made David the way He wanted David to be, but there's something inherently wrong with you? Each of us is a unique creation, masterfully designed, just the way God intended us to be. The shape of your nose, the size of your ears, your temperament, personality, mathematical ability, musical ability, linguistic ability—all of it was deliberately combined together into one person—you—when God made you. When you get a chance, tell someone, "God did a good job when He made me. He did a good job when He made you too."

Throw your shoulders back and hold your head up high. You are a masterpiece, intentionally placed in your generation in your geographic location. Paul preached that God "marked out their appointed times in history and the boundaries of their lands" (Acts 17:26). You are God's person, placed in God's exact time in history when He needed you and in the exact family neighborhood, nation, generation and setting in which God intends for you to operate. Do not let any person, or any spiritual being, rob you of the dignity, joy, confidence, and courage God intends for you to enjoy as you go about fulfilling His purposes for your life. What you do with what God has made you to be is now your choice and responsibility. Will you study, pray, work hard, improve yourself, grow close to God? These are your choices, but for God's part in creation, He did a good job. So be confident. Be strong.

God told Jeremiah and Jeremiah understood that God had formed him in his mother's womb. This certainly contributed to Jeremiah's confidence and courage. If you and I understand the same thing, we too will be bold and brave in our generation. God needs you to be confident and courageous today just like Jeremiah was.

2. Jeremiah Understood Tearing Down as Preparation for Building 1:10

"See, today I appoint you over nations and kingdoms to uproot and tear down, to destroy and overthrow, to build and to plant" (Jeremiah 1:10).

God told Jeremiah to do six things: uproot, tear down, destroy, overthrow, build and plant. You and I like to jump past the first four to the fifth and sixth in Jeremiah's list—build and plant. It is fun to build and plant; to accomplish and see the good results of our work. But God taught Jeremiah—Jeremiah understood a simple principle: if you want to build and plant well, then before you build, you must uproot, tear down, destroy and overthrow whatever is in the way. Before the house in which you live or the church building in which you worship was constructed with the size and shape it has, the land had to be cleared; whatever was on the building site had to be removed. It may have been trees, rocks, a mound of dirt, or an earlier structure. Only after the ground was cleared and prepared for the foundation was it possible to start building. Otherwise, the new structure would either have to be built around the obstacles or it would crumble for lack of good foundation.

The same principle of tearing down before constructing something new applies to the individual who wants to build strong character, unshaken and unshakable faith, confidence in God, and continuing and prevailing maturity, growth, and development in Christ—becoming a disciple and soldier of Christ. Works of the flesh must first be uprooted, torn down, destroyed, and overthrown. In a New Testament parallel passage, Paul says, "You were taught with regard to your former way of life, to put off your old self, which is being corrupted by its deceitful desires; to be made new in the attitude of your minds; and to put on the new self, created to be like God in true righteousness and holiness" (Ephesians 4:22–24). Any attempt to build character on a cluttered or unprepared site, where evil characteristics linger, will result in a shaky foundation or malformation.

If you want to bear the fruit of the Spirit and glorify God with good works throughout your long and fruitful life, you must deal with the negative issues and hindrances, as well as build the positive issues and beautiful behaviors that glorify God. How can you build faith, confidence and courage if you have not dealt with the doubt, fear, and secret sins in your life? How can you build love when you have hatred in your heart? How can you build joy or gentleness when you have a complaining and unkind spirit? It is essential to tear down some sinful strongholds before you construct an edifice that honors God; first prepare the site, then build the building. Jeremiah understood this and that is one of the reasons he was strong. He learned from God he first needed to uproot, tear down, destroy and over through the hindrances.

The same is true of building God's church—a spiritual entity. Maybe you want to start a church, but spiritual forces already occupy each geographic area of the world. They do not yield easily to an invasion by an agent representing the kingdom of God that wants to move in on their turf. Spirits do not get old and die; they have been alive occupying territories for centuries. These invisible forces are arrayed in their assigned territories against God's kingdom and Church must be dealt with before we can gain entrance into their territory. They must be uprooted, torn down, destroyed, and overthrown.

According to 2 Corinthians 10:4–5, we are able to cast down every evil imagination that exalts itself against God. "The weapons we fight with are not the weapons of the world. On the contrary, they have divine power to demolish strongholds. We demolish arguments and every pretension that sets itself up against the knowledge of God, and we take captive every thought to make it obedient to Christ." If we do not demolish the dark forces before we proceed, we cannot successfully build the kingdom of God.

On the island of Cyprus (Acts 13:6–11) and in the city of Philippi (Acts 16:16–18), Paul had to deal with evil spirits in order to make progress in his work.

According to Jesus, the advance of the Church will continue in the face of spiritual resistance, and the gates of hell shall not prevail against it. "I will build my church, and the gates of death will not overcome it" (Matthew 16:18). But those statements are made on the assumption that the Church is on the move, on the offensive, taking territory. We are the aggressors and we shall win. The gates of hell (death) cannot resist God's Church.

"Lord, we come against the powers of darkness in this place and ask you to break their influence and authority. May the spirits of witchcraft, superstition, and devil-worship be broken, uprooted, cast down, destroyed and over thrown. May every hindering spirit at work in this place yield to the sweet yet powerful presence of the Holy Spirit and may the Holy Spirit so fill this place that the forces of evil will no longer be able to bind, blind, discourage, and hinder God's people. Let God arise and His enemies be scattered and may His enemies flee before Him. In the strong name of Jesus Christ the mighty warrior we pray, AMEN.

As we wrestle against rulers, authorities, and powers of this dark world, and the spiritual forces of evil in the heavenly realms, we are preparing the spiritual atmosphere to give place to the building of the kingdom of God and the Church. This spiritual preparation must take place before we can fully succeed in church planting, evangelism without reversion, permanent kingdom growth, physical health, and victory. Jeremiah evidently understood this and it gave him courage and boldness. He could build and plant successfull

3. Jeremiah Appreciated the Difference between God's and Human's Value Systems

Imagine that as long as I walk on the left side of this room I am walking in earthly life and that when I step across a line in the middle of the room to the right side I am stepping into eternal life. Now, further imagine that when I step across the line and see what is important in the eternal side, do you suppose I might discover some new things that are import there that I did not know were important? Might I have some regrets about what I valued and what I did while I was back there on earth? What if you could know what would be important after stepping across the line of death into the eternal state even while you were still alive on earth? Might you want to begin to value things here according to the value system we will live by for eternity? What if you could know in advance so that you could so live your life on earth in such a way that when you get to heaven you have no regrets about how you lived on earth? We can know. Jeremiah knew.

We find in the book of Jeremiah the clearest and most concise statements of the difference between earthly man's normal sense of values and God's eternal value system. God has a different sense of values from ours. Humans may see certain things on earth as important, but God knows what things are important to Him. Human beings may value pleasure, recognition, position, material possessions, physical strength, athletic ability, human knowledge, or the intellect to assimilate and use knowledge etc. But what if we were able in this life to know what God valued? Imagine if it were possible to make decisions now so that when we left this life and entered into the next one, we would have no regrets about what we valued and what we held lightly, and how we used our time and money while here? We can know. Jeremiah knew.

This is what the Lord says: "Let not the wise boast of their wisdom or the strong boast of their strength or the rich boast of their riches, but let those who boast boast about this: that they understand and know me, that I am the Lord, who exercises kindness, justice and righteousness on earth, for in these I delight," declares the Lord. (Jeremiah 9:23–24)

The Bible says we are to get wisdom, so wisdom itself is not wrong and obtaining wisdom is not wrong; it is valuable. But Jeremiah says not to boast about wisdom, so I will get wisdom, but I will not boast about it. I will rather use it for an eternal purpose promoting things that are kind, righteous and just.

The promises of God include physical healing, which implies that health and physical strength are of value. Having or seeking to obtain health and strength are not wrong. But Jeremiah says not to boast about strength. So I will strive for health and strength, but not boast about it. I will rather use my strength for an eternal purpose doing what is kind, righteous and just.

God's promises of provision include financial blessings if we seek first the kingdom of God and His righteousness, use our finances in God-glorifying ways, and do not make obtaining money our major goal in life. So having money is not wrong. Being rich is not wrong. But Jeremiah says not to boast about riches, so I will seek to gain money and use it with an eternal purpose of kindness, righteous and justice in mind. If I will do all these three things correctly I will have no regrets when I step through death into the eternal state.

This kind of teaching does not cause any one of us to jump and dance in the aisle, but it does cause us to adopt the attitudes and behaviors on earth that will position us so that when we get to heaven we will jump and dance for eternity.

Wisdom, strength, and riches can glorify God when used correctly. But God's Word says that none of these three is worth boasting about. If we are going to boast, it should be in our understanding and knowledge of God, realizing that He delights in kindness, justice, and righteousness.

God likes it when we help people and are nice to them. He is pleased when we are just, which includes punishing wrong as well as rewarding right deeds. God takes pleasure in our doing right things. Jeremiah understood this. That is how he could serve God so tenaciously in spite of the severe opposition he faced. Jeremiah's sense of values was consistent with God's, so he kept serving and speaking faithfully. Because he was renewed from within, he could resist conformity to exterior social pressures. Jeremiah was evidently totally immune to peer and social pressure. The reason for this is that his sense of values was based on what God taught him about what to boast about and what not to boast about; what to value and what not to value; to value kindness, righteous, and justice, and not boast about wisdom, strength and riches. Because of this Jeremiah could be courageous, confident, strong, bold, resilient, and steadfast.

4. Jeremiah Submitted to God's Plan and Wanted God's Correction

In this section we will connect two verses from different places in the book of Jeremiah which, upon examination, can easily be understood to be extremely connected conceptually and need to be connected together also in our minds. In the first one (10:24) Jeremiah asks God to discipline him and in the second one (17:9) Jeremiah states that the human heart is undependable as a means to distinguish whether we are right or wrong.

"Discipline me, Lord, but only in due measure—not in your anger, or you will reduce me to nothing" (Jeremiah 10: 24). "The heart is deceitful above all things and beyond cure. Who can understand it?" (Jeremiah 17:9). By putting these two verses—discipline me, Lord and the heart is deceitful above all things and beyond cure—together we can understand Jeremiah's wisdom as he shows us by his own example how to deal with our own deceiving hearts by asking God to discipline him.

It is to our advantage to receive God's refining corrections. Would you rather have the ego-satisfying feeling you get from thinking you are right even when you are wrong, or be corrected so that you are corrected and become right and therefore are more useful to God? We all like to feel right, but wouldn't you rather be right than to continue to only feel right? . . . even though the process of becoming right is painful and humbling?

Jeremiah tells us our hearts are so deceitful, we do not adequately comprehend how deceived by them we are. If we knew, we would not be deceived. Since we are deceived, we do not know. There are faults and sins in our lives of which we are not aware. Jeremiah had the courage and wisdom to ask God to shine His light into every corner, box, closet, and cupboard of his heart so that he might be rid of them. "Discipline me, Lord," he asked.

Our accuser, the devil, is happy to tell us how bad we are, but he intends our destruction. He will shake his accusing finger in our face and tell us "Don't ever expect God to bless you. You have sin in your life. God will never bless you. Don't expect that God will answer your prayer. You have sin in your life. God will never answer prayer for you."

What is a person to do to defend themselves against such plausible accusations? Do what Jeremiah did. Ask God to discipline you. That is productive. He will forgive you and cleanse you from all unrighteousness. Then, the next time the accuser assaults you, you can jump up and confidently look him right in the eye and say, "You do not know what you are talking about. I confessed that sin already. I am forgiven and cleansed!" It is far more productive to ask God to reveal our sin to us, because He will forgive and cleanse us. Then we have a defense and, as clean tools in the Master's hand we can be more fruitful for Him.

If you join Jeremiah in asking God to discipline you, you have access to the most accurate insight, the wisest counsel, the kindest critique, the gentlest correction, and the most perfectly well-intended and executed refinement process ever known in human experience.

I dislike correction. But I dislike fruitlessness even more. I dread being told I am mistaken. But I dread being less than I could be even more. I fear finding out what I have been doing wrong. But I fear even more continuing in my pride what I could change were God to correct me—even if He corrects me through another person. I would rather someone told me what I needed to hear than for someone to tell me what he or she thinks I want to hear. If I have the reputation of being willing to be corrected, there is a better chance that people will tell me what I need to know than if I have the reputation of stubbornly clinging to my own old and mistaken thought patterns, behaviors and opinions.

Jeremiah understood that because the heart of man is deceitful he needed God to discipline him. Such a person has no need to fear anyone including the devil. This may be one of the reasons why Jeremiah was confident, courageous, bold, and brave in the face of unspeakable affliction, opposition, persecution, and hardship as a prophet of God.

5. Jeremiah Understood Development through Difficulties

Do you want to eventually have more influence than you have now? Do you want to eventually be more successful in God's eyes than you are now? Do you want to eventually handle bigger tasks, carry more responsibility and be a sharper, better tool in God's hand than you are now? If so, then you need to know the process God uses to get you from where you are to where He and you want you to be.

God taught Jeremiah with a perfect logical sequence. God contrasted two things that are relatively easy with two things that are more difficult. The lesson in both of the comparisons is the same, though the imagery is different. In the first image, a runner races against other runners more easily than he runs against horses. In the second image, a runner runs more easily in the safe country than he can run through the thick bush. In both instances, God is saying that the present level of difficulty we are experiencing is easy compared to the race we must run if we expect to have more influence, success, or responsibility; if we can't do the easy thing, we have no right to anticipate doing the hard thing

If you have raced with people on foot and they have worn you out, how can you compete with horses? If you stumble in safe country, how will you manage in the thickets by the Jordan? (Jeremiah 12:5)

When we experience reversals it does not mean that God does not like us; it means God is working on us to prepare us for more responsibility. When difficulties arise it does not mean that God is through with us, it means God believes we can develop to be a better tool in His hand. God knows that if we are going to succeed we need some training.

We just read what God asked Jeremiah. What might God ask us? "If you cannot fast and pray and see your way through to victory in the comparatively small problem you are experiencing now, how do you expect to be able to fast and pray your way through bigger challenges? If you cannot keep your attitude right and pray for those who persecute you when the attacks are small, how do you think you will be able to turn the other cheek and be kind to people when they are really vicious with you? If you cannot keep your mind on things that are pure, holy, and of good report now when the temptations are small, how do you think you will be able to keep your mind on righteous things when huge temptations come your way again and again?"

We each need to learn to handle our present challenges without complaining. God is complimenting us when he provides a training program that will stretch us to become more influential, fruitful, effective and successful in His eyes. He needs us to be useful to Him. Learn how to interpret adversity. Experience how God builds His workers and work with His plan without complaining. If you do, you too will run against horses and through the thickets by the Jordan.