Raising Children

⁴ True humility and fear of the LORD lead to riches, honor, and long life. ⁵ Corrupt people walk a thorny, treacherous road; whoever values life will avoid it. ⁶ Direct your children onto the right path, and when they are older, they will not leave it. . . . ¹⁵ A youngster’s heart is filled with foolishness, but physical discipline will drive it far away. Proverbs 22:4-6, 15 (NLT)

Fatherhood is a common feature of the First and Second Samuel. With the exception of Elkanah (Samuel’s father) (1 Samuel 1:1, 3, 19-20), the Old Testament books of Samuel never depicts fathers positively.[1] The children of the great leaders in First and Second Samuel turn out to be either scoundrels or worthless men. Jonathan is the single exceptions; in his case, the father, Saul, turns out to be the one who is depraved and utterly corrupt.[2]

First Samuel opens with the faithful worship of Samuel’s father and mother, Elkanah and Hannah (1 Samuel 1 and 2). Despite the decline of worship in Israel, Samuel’s parents persistently and faithfully lived righteously and worshiped God from their heart (1 Samuel 1:13, 15, 19).[3] Samuel of the Old Testament was one of Israel’s greatest prophets and judges (1 Samuel 3:1, 19-21; 1 Samuel 7:6, 15; see also Acts 13:20; Hebrews 11:32-33). From a young age, the LORD God was with Samuel, and he grew in wisdom and stature, and in favor with God and men (1 Samuel 2:21, 26; see also Luke 2:52). His mother Hannah dedicated Samuel as a young child to God’s service and brought young Samuel to the Tabernacle at Shiloh to be trained by Israel’s high priest, Eli (1 Samuel 1:11, 26-28, 1 Samuel 2:11; 1 Samuel 3:1). While still a boy, Samuel heard God speak (1 Samuel 3:1, 10).

As Israel’s priest and judge, Eli was a faithful man of God but he did not properly train his two sons, Hophni and Phinehas (see 1 Samuel 1:3; 1 Samuel 2:12-29; 1 Samuel 3:13; 1 Samuel 4:18). Hophni and Phinehas were wicked men and did continual evil in God’s sight (1 Samuel 2:17, 25). While at Shiloh, Samuel witnessed Eli’s failures as a parent with his wickded sons, Hophni and Phinehas (1 Samuel 2:12-36). God held Eli responsible for his sons’ disgraceful behavior at the Tabernacle.[4] Eli rebuked Hophni and Phinehas, but he “failed to restrain them” (1 Samuel 2:23-25, 3:13). Eventually, God appointed Samuel to lead Israel after Eli, Hophni and Phinehas’s death (1 Samuel 4:10-11, 12-18; see also 1 Samuel 3:19-21). Samuel faithfully led Israel (1 Samuel 7:15-17) and sought the LORD God’s guidance in prayer as Israel’s leader (1 Samuel 8:6). Under Samuel’s faithful leadership, the land of Israel enjoyed peace from its enemies (1 Samuel 7:13-14).

As Samuel grew old, he retired and appointed his oldest sons, Joel and Abijah, as judges over Israel (1 Samuel 8:1-2). Joel and Abijah held court in Beersheba, but they were not like their faithful father, Samuel (1 Samuel 8:2-3). Similar to Hophni and Phinehas (1 Samuel 2:12-13), these two brothers were greedy and worthless men and not did not faithfully follow the ways of the LORD God (1 Samuel 8:3, 5; see also Philippians 3:17-19). Joel and Abijah accepted bribes from people and perverted justice (1 Samuel 8:3; see also Exodus 23:2).

Finally, the leaders of Israel met in Ramah to discuss the matter with Samuel (1 Samuel 8:4). The leaders informed Samuel that since his retirement matters in Israel had not been the same, for his sons, Joel and Abijah, were not good men and leaders like him (1 Samuel 8:4-5). Joel and Abijah’s failures led Israel’s leaders to ask and plead with Samuel for a king like all the other nations (see 1 Samuel 8:5, 19-20). Like Eli, Samuel failed to train Joel and Abijah in the ways of God.

The Holy Scriptures gives readers little insight into Eli and Samuel’s home life, but the disobedience and wickedness of their sons are evident in the pages of Scripture.[5] Many tasks are valuable and important, but nothing is more than important teaching our families to faithfully love, honor, and obey God (see Matthew 22:34-40). Godly parenthood means devoting prime time to loving and training children to wholeheartedly love God and faithfully follow God’s righteous ways (Deuteronomy 6:4-7; see also Proverbs 22:6; Matthew 6:33; Ephesians 6:4). As parents, we have a responsibility to train and lead our children how to live right before God, and to grow and mature spiritually, morally, and ethically (Proverbs 22:6; see also Deuteronomy 4:6; Deuteronomy 30:19-20; Deuteronomy 32:46-47; 2 Timothy 3:15-16). Foolishness is tangled up in children’s hearts and parent’ godly discipline and punishment drive foolhardiness away from their children (Proverbs 22:15; see also Proverbs 1:7; Proverbs 13:24, Proverbs 23:13-14, Proverbs 29:15). Honoring God means teaching our children to love and obey God (1 Samuel 2:29-30).

As Christians and particularly church leaders, parents have an obligation to bring their children up with the loving discipline the LORD God approves (Ephesians 6:4; see also Genesis 18:19; Colossians 3:21). We are not to continual rebuke and nag our children as such actions can make children angry, discouraged, and resentful (Ephesians 6:4). If parents are always blaming and never praising, children will lose heart (Colossians 3:21). Rather than nagging and arbitrarily asserting our authority, the Holy Scriptures instruct parents prayerfully and consistently to train and discipline our children but with love (see Proverbs 1:8-9). Training our children means a combination of instruction, encouragement, discipline, and personal guidance according to the LORD God’s ways and NOT the ways of the world (see 2 Timothy 3:15-17).[6] The overwhelming emphasis of the Old Testament book of Proverbs is on verbal encouragement and teaching of children.[7] The entire book of Proverbs is framed as a father and mother’s instructions to his son, teaching him the “facts of life” according to God’s righteous ways (e.g., see Proverbs 1:8-11; Proverbs 31:1-3).[8] Undisciplined and untrained children are often rebels.

 “The rod of discipline” stands for all forms of discipline or training (Proverbs 22:15; see also Proverbs 19:18; Proverbs 23:13-14).[9] Just as God trains and corrects us to make us better, so Christian parents must discipline their children to walk the right path and learn the difference between right and wrong (see Proverbs 3:11-12; see also Hebrews 12:5-11; Revelation 3:19). Yet, parents are NEVER to use their authority to abuse the child, but to fairly encourage and lead their children in the ways of God and this training also includes not showing favoritism within the home. Christians must assure they are disciplining their children in love and NOT IN ANGER, for fear that we injure either the body or the spirit of the child, or possibly both![10] “Flying off the handle” never made either a better child or a better parent.[11]

To help with training our children, Christian parents need to seek God’s guidance in prayer so they can be sensitive to the needs and problems of their children.[12] It is not enough to nurture our children physically by providing food, shelter, and clothing.[13] We must also nurture and train our children emotionally and spiritually to choose the God’s righteous and just ways (see Genesis 18:19; Micah 6:6-8).[14] God looks to the parents for the kind of training that the children need (see Proverbs 13:24).[15] Parents are responsible for providing religious and moral instruction for their sons and daughters.[16]

One of the most important things parents can do is spend time with their children and listen to them.[17] As the great theologian Warren Wiersbe said, “A listening ear and a loving heart always go together.” Life is not easy for children, especially Christian children. Christian parents must listen carefully, sharing the feelings and frustrations of their children, praying with them, and seeking to encourage them. Moreover, Christian parents must help their children develop their personalities, their gifts, and their skills. Every child has special gifts and talents from God. Parents are to discern and understand the unique way God has created their children – children’s individuality and inclinations – and nurture them accordingly.[18] Moreover, our home must be a place of encouragement and warmth for children.[19] Discouraged children are fair prey for Satan and the world.[20] When parents neglect these important tasks, God is forgotten, values become corrupt, and society as a whole suffers decline (see Deuteronomy 6:1-10).[21] If a home is truly Christian, it is a place of encouragement, openness, and love but also a refuge to find strength to fight the battles and carry the burdens of growing maturity (e.g., see 1 Thessalonians 2:7, 10-12). A child should find a loving heart, a watching eye, a listening ear, and a helping hand at home.[22] Children who grow up in a godly environment where God's truths are modeled and where they are encouraged to live according to God's ways will likely end up embracing those values and living by them into adulthood.[23]

Critics often point to verses like Proverbs 13:24 as examples of cruelty and abuse of children (see also Proverbs 19:18; Proverbs 22:15; Proverbs 23:13-14; Proverbs 29:15, 17). However, critics must understand these verses in the broader context of Proverb’s teaching about discipline.[24] The goal of discipline is instruction, encouragement, and loving guidance, as well as physical or corporal punishment to change a child’s attitude or behavior to follow the ways of God (Proverbs 3:3-7). Godly parental discipline should always be corrective in nature, never vindictive and abusive.[25] The book of Proverbs also recognizes that children do not, by nature, gravitate toward God’s wisdom and order, and that left to themselves children will move toward folly and self-destruction (Proverbs 22:15). It is not easy for a loving parent to discipline a child, but it is necessary to nurture and guide our children (Proverbs 13:24; see also Proverbs 23:13).[26]

References

Disciple's Study Bible (Nashville, TN: Holman Bible, 1988).

Life Application Study Bible (Carol Stream, IL: Tyndale House Pub., 2005).

Life Essentials Study Bible (Nashville, TN: Holman Bible Publishers, 2011).

Faithlife Study Bible (Nashville, TN: Thomas Nelson, 2012).

KJV Bible Commentary (Nashville, TN: Thomas Nelson, 1994).

The New Student Bible (Grand Rapids, MI: Zondervan, 1992).

The Apologetics Study Bible: Understanding Why You Believe (Nashville, TN: Holman Bible Publishers, 2012).

The Holy Bible NIV 2011 (Grand Rapids, MI: Biblica, 2011).

Wiersbe, Warren W. Bible Exposition Commentary – Old Testament  and New Testament (Victor Books, 1989).

Zondervan NIV Study Bible (Grand Rapids, MI: Zondervan, 2008).

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[1] Faithlife Study Bible

[2] Faithlife Study Bible

[3] KJV Bible Commentary

[4] The New Student Bible

[5] Disciple's Study Bible

[6] Disciple's Study Bible

[7] The New Student Bible

[8] The New Student Bible

[9] Life Application Study Bible

[10] Bible Exposition Commentary - New Testament

[11] Bible Exposition Commentary - New Testament

[12] Bible Exposition Commentary - New Testament

[13] Disciple's Study Bible

[14] Life Application Study Bible

[15] Bible Exposition Commentary - New Testament

[16] Disciple's Study Bible

[17] Bible Exposition Commentary - New Testament

[18] Life Essentials Study Bible

[19] Bible Exposition Commentary - New Testament

[20] Bible Exposition Commentary - New Testament

[21] Disciple's Study Bible

[22] Bible Exposition Commentary - New Testament

[23] The Apologetics Study Bible: Understanding Why You Believe

[24] The Apologetics Study Bible: Understanding Why You Believe

[25] Disciple's Study Bible

[26] Life Application Study Bible

Are You A Child Of God?

¹² Now the sons of Eli were sons of Belial; they knew not the LORD.

1 Samuel 2:12 (KJV)

The Old Testament book of First Samuel discusses Eli, a priest of Israel, and his two sons, Hophni and Phinehas, who were also priests (1 Samuel 1:3). Eli was a descendant of Ithamar, the fourth son of Aaron, and Eli was the high priest in Shiloh at the beginning of First Samuel.[1] During this time in Israel, Eli functioned as both high priest and judge, judging Israel for 40 years (1 Samuel 4:18). Eli faithfully served God; however, he was a lax father who did not manage his two sons, Phinehas and Hophni. Although Hophni and Phinehas were priests, the Holy Scriptures call these two sons of Eli “sons of Belial; they knew not the LORD” (1 Samuel 2:12, KJV). “Sons of Belial” is a Hebrew term that described worthless people who openly practiced lawlessness, evil, and wickedness (see Deuteronomy 13:13; Judges 19:22; 1 Samuel 25:17, 25; Proverbs 6:12-14; Proverbs 16:27). The same Hebrew is also used in such passages as 1 Samuel 10:27 for “troublemakers”; 1 Kings 21:10, 13 for “scoundrels”; and Job 34:18 for “worthlessness”.[2] In 2 Corinthians 6:15, the Apostle Paul uses Belial as a synonym for Satan.[3] Even though Hophni and Phinehas were outwardly acting as servants of God, they did not in reality know and serve Him (1 Samuel 2:12; see also Matthew 7:15-23).

Hophni and Phinehas were worthless priests and evil men who did not honor, respect, and obey the LORD God (1 Samuel 2:12). These two brothers abused their position, and they were greedy, arrogant, and selfish (1 Samuel 2:13-17, 22, 29). Hophni and Phinehas often took meat for themselves first from sacrificial animals brought by worshippers before they were properly dedicated to God (1 Samuel 2:14-16). Instead of taking the allotted priestly pieces after the prescribed offering to God had been made, Hophni and Phinehas selected the best cuts first (1 Samuel 2:29; see also Leviticus 3:3–5; Leviticus 7:22–36; Leviticus 10:14–15; Deuteronomy 18:1-5).[4] These two brothers treated “the LORD’s offering with contempt” and “trampled on” (scorned or disrespected) the LORD’s sacrifices and offering (1 Samuel 2:29).[5] Hophni and Phinehas not only showed disrespect for God’s sacrifices, but they also had no regard for the women who served at the Tabernacle (1 Samuel 2:22). Instead of encouraging the women in their spiritual walk, these two brothers would seduce and lay with the young women who assisted at the entrance of the Tabernacle (see 1 Samuel 2:22). The sins of Hophni and Phinehas were great in God’s eyes for they continually treated God and God’s people with disrespect and contempt (1 Samuel 2:17). These two brothers committed evil deeds at God’s Tabernacle and invited God's judgment. Even more, Hophni and Phinehas had no respect for God or their office as priest, so that all God could do was judge them and Eli’s family.[6]

Eli was now very old and a godly man with poor eyesight (see 1 Samuel 3:12; 1 Samuel 4:15). As high priest, Eli was aware of Hophni and Phinehas’s sins and wickedness towards God and among the people (1 Samuel 2:22). Eli confronted his sons and said, “I have been hearing reports from all the people about the wicked things you are doing. Why do you keep sinning” (1 Samuel 2:23, NLT). Furthermore, Eli told his sons, “It is an awful thing to make the Lord’s people sin. Ordinary sin receives heavy punishment, but how much more this sin of yours that has been committed against the LORD!” (1 Samuel 2:24-25, TLB). However, Hophni and Phinehas ignored their wise father’s instruction (1 Samuel 2:25).

For their disobedience and wickedness, the LORD God was planning to bring His righteous judgment against Hophni and Phinehas (1 Samuel 2:25; see also 1 Samuel 4:11). God sent an unnamed prophet to pronounce judgment on Eli and his family (1 Samuel 2:27–36). As a result of Eli’s apathy and Hophni and Phinehas’ heinous wickedness, God chooses to remove Eli’s sons and their descendants from the priesthood. Eli and his wicked sons, Hophni and Phinehas, fell under the wounding judgment of God (see 1 Samuel 2:27–36). Even worse, Hophni and Phinehas’s sinful leadership brought defeat and judgment on God’s people (see 1 Samuel 3:1; 1 Samuel 4:1-11). God’s final judgment against Eli and his descendants occurred when Solomon removed Eli’s descendant Abiathar as high priest and replaced him with Zadok (1 King 2:35).[7]

God is holy, and He knows all our ways (1 Samuel 2:2-3; see also Exodus 15:11; Leviticus 11:44). As a loving God, He will properly judge all our actions (1 Samuel 2:3). All the earth belongs to the LORD God, and the LORD judges throughout the earth (1 Samuel 2:8, 10; see also Psalm 96:10, 13). The true and living God protects those who are faithful to Him, but He brings destructions to the wicked (1 Samuel 2:9; see also 2 Samuel 2:26-27; Psalm 18:25; Proverbs 2:8). 

Yet one bright spot of hope emerged from Eli’s faithful ministry—Samuel. In contrast to Hophni and Phinehas’s wickedness, Samuel faithfully followed the LORD God and grew up to be one of Israel’s greatest judges and prophets (see 1 Samuel 2:17–18; 1 Samuel 3:19–20).[8]

⁵ Then the LORD came down in the cloud and stood there with Moses, and the LORD called out His Name: the LORD (Yahweh, Jehovah). 6 The LORD passed in front of Moses and said, “I am the LORD. The LORD is a God who shows mercy, who is kind, who does not become angry quickly, who has great love and faithfulness ⁷ and is kind to thousands of people. The LORD forgives people for evil, for sin, and for turning against Him, but He does not forget to punish guilty people. He will punish not only the guilty people, but also their children, their grandchildren, their great-grandchildren, and their great-great-grandchildren. Exodus 34:5-7 (NCV)

References

Faithlife Study Bible ((Nashville, TN: Thomas Nelson, 2012).

King James Version Study Bible (Nashville, TN: Thomas Nelson, 1988).

KJV Bible Commentary (Nashville, TN: Thomas Nelson, 1994).

Word In Life Study Bible (Nashville: Thomas Nelson, 1996).

Zondervan NIV Study Bible (Grand Rapids, MI: Zondervan, 2008).

Wiersbe, Warren W. Bible Exposition Commentary – Old Testament (Victor Books, 1989).

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[1] King James Version study Bible

[2] Zondervan

[3] Bible Exposition Commentary - Old Testament

[4] KJV Bible Commentary

[5] Bible Exposition Commentary - Old Testament

[6] Bible Exposition Commentary - Old Testament

[7] Faithlife Study Bible

[8] Word In Life Study Bible

LORD of Heaven’s Armies

¹ There was a man named Elkanah who lived in Ramah in the region of Zuph in the hill country of Ephraim. . .  ³ Each year Elkanah would travel to Shiloh to worship and sacrifice to the LORD of Heaven’s Armies at the Tabernacle.

1 Samuel 1:1, 3 (NLT)

Some of the marvelous titles of the true and living God used throughout the Holy Scriptures are “Lord of Hosts,” “LORD of Heaven’s Armies,” “LORD All-Powerful,” “LORD Almighty,” “Lord of the heavens,” “GOD-of-the-Angel-Armies,” “Jehovah (Lord) of Hosts (Sabaoth),” and “Lord of the armies.” These royal titles for God reveal God’s character as a strong military figure who rules the angelic armies of heaven and the armies of Israel as Israel’s ultimate Leader (e.g. see Deuteronomy 33:2; Joshua 5:13–15; 1 Samuel 17:45; Matthew 26:53; Revelation 19:14). Moreover, these titles for God emphasize God’s universal sovereignty and omnipotence as the Ruler of the stars (e.g., see Psalm 89:11; Isaiah 40:26), the angelic host (e.g., see 1 Kings 22:19; Psalm 103:20-21; Luke 2:13-15), and over all creation (e.g., see Isaiah 42:5; Amos 4:13). Finally, these titles express God’s unlimited resources and power He uses to help His people (e.g., see Genesis 28:15; Deuteronomy 31:6; Psalm 46:7, 11; Haggai 2:4). Thus, these titles for God embraces God’s universal rule over all forces whether in heaven or on earth, and anticipates His eventual defeat of all those who oppose Him (see Isaiah 24:21–23; Isaiah 34:1–10). The Holy Scriptures record a living demonstration of God’s power to help His people in any situation.

¹ The earth is the LORD’s, and everything in it. The world and all its people belong to Him. . . .  ⁷ Open up, ancient gates! Open up, ancient doors, and let the King of glory enter. ⁸ Who is the King of glory? The LORD, strong and mighty; the LORD, invincible in battle. ⁹ Open up, ancient gates! Open up, ancient doors, and let the King of glory enter. ¹⁰ Who is the King of glory? The LORD of Heaven’s Armies— He is the King of glory. Psalm 24:1, 7-10 (NLT)

References

The Holy Bible NIV 2011 (Grand Rapids, MI: Biblica, 2011).

Ryrie Study Bible (Chicago, IL: Moody, 1995).

Wiersbe, Warren W. Bible Exposition Commentary – Old Testament (Victor Books, 1989).

Sins of the King

But the LORD was displeased with what David had done. 2 Samuel 11:27 (NLT)

The Old Testament books of Samuel, Kings, and Chronicles record many sins and failures on the part of God’s leaders, including Eli, Samuel, Saul and David and the painful consequence of their sins and disobedience towards God (e.g. see 1 Samuel 15:22-23). Eli and Samuel’s sins involved their failures to properly manage their household (e.g., see 1 Samuel 2:12-36; 1 Samuel 8:1-3). Saul failures included continual rebellion and disobedience towards God’s instructions (e.g., see 1 Samuel 13:13-14; 1 Samuel 15:10-11, 17-19, 23). As king of Israel, Saul became prideful and impatient towards God. Eventually, God replaced Saul with David and made David king, “a man after [God’s] own heart” (Acts 13:22, NLT; see also 1 Samuel 13:14). David’s heart was fully devoted to the Lord God (e.g., see 1 Kings 9:4; 1 Kings 11:4, 6) and he never worshiped any other gods except the true and living God of heaven and earth (see Exodus 20:3-7; Exodus 34:14).

However, even David sinned against God. David’s most famous sins were his adultery and lusts of Bathsheba and the murder of Bathsheba’s husband, Uriah (2 Samuel 11-12). While Israelites’ fighting men went off to war (1 Samuel 11:1), David stay home and had a secret adulterous relationship with Bathsheba (see 2 Samuel 11:2-4; 2 Samuel 12:12; see also Exodus 20:14, 17; Deuteronomy 5:18, 21; Matthew 5:27-28). Bathsheba eventually conceived a child from the relationship (2 Samuel 11:5) and David tried to hide his adulterous relationship by calling Bathsheba’s husband Uriah back home from war (2 Samuel 11:6-8). However, Uriah refused to engage in sexual relations with his wife, Bathsheba (2 Samuel 11:9-13) and David eventually ordered that Uriah be killed (2 Samuel 11:14-17; see also Exodus 20:13; Deuteronomy 5:17; Matthew 5:21-22). After Uriah’s death, David stole Uriah’s wife and married Bathsheba (2 Samuel 11:26-27; see also Exodus 20:15; Deuteronomy 5:19; Matthew 19:18-19). Bathsheba gave birth to a son from the relationship (2 Samuel 11:27). David’s sinful acts of adultery, theft, covetousness, and murder displeased God (2 Samuel 11:27; 2 Samuel 11:9).

Prophet Nathan to David:  ⁹ “Why, then, have you despised the word (commandment) of the LORD and done this horrible deed? For you have murdered Uriah the Hittite with the sword of the Ammonites and stolen his wife. ¹⁰ From this time on, your family will live by the sword because you have despised Me by taking Uriah’s wife to be your own. ¹¹ This is what the LORD says: Because of what you have done, I will cause your own household to rebel against you. I will give your wives to another man before your very eyes, and he will go to bed with them in public view. ¹² You did it secretly, but I will make this happen to you openly in the sight of all Israel.” 2 Samuel 12:9-12 (NLT)

David’s sins against Bathsheba and Uriah displeased God (see 2 Samul 11:27; 2 Samuel 12:9), and he paid the consequences of his sins against God’s commandment (2 Samuel 12:9-11). God through the Prophet Nathan confronted David’s secret sins toward Bathsheba and Uriah (2 Samuel 12:1; see also Psalm 51). The all-knowing and all-seeing God saw David’s supposedly secret sins of adultery, theft, covetousness, and murder displeased God (Proverbs 15:3; Hebrews 4:13). When confronted with his sins by the Prophet Nathan, David immediately confessed his sins against God (2 Samuel 12:13; see also 1 John 1:9). The Prophet Nathan told David that God had taken away his sin, and God graciously forgave David’s sins (2 Samuel 12:13, 24-25; see also Psalm 32:5; Psalm 51:2; Proverbs 28:13; 1 John 1:9). However, David had to face the consequences of his many sins (2 Samuel 12:14; see also Hebrews 12:4-11) and the remainder of Second Samuel reveals David’s consequences of his sins and disobedience towards God and His commandments (see 2 Samuel chapters 13 – 20). The consequences of David’s sins not only affect himself but also his family.

David’s moral failures with Bathsheba and Uriah resulted in devastating consequences within his family. First, the son born to David and Bathsheba died (2 Samuel 12:14-15, 18). Next, David’s son Amnon raped his half-sister, Tamar, who was a virgin (2 Samuel 13:1-14, 18) and his half-brother Absalom avenged Tamar’s rape by killing his half-brother Amnon (2 Samuel 13:23-33). Then, David’s son Absalom conspired and stole his father kingdom (2 Samuel 15), and eventually David’s soldiers killed Absalom in battle rebellion (2 Samuel 18:9-15). David’s son and successor Solomon matched some of David’s sinful practices by marrying many wives and these many wives lead Solomon away from wholeheartedly serving and loving God (1 Kings 11:1-6). After Solomon’s death, Solomon’s sons continued to disobey God and caused the nation of Israel to split into two kingdoms – northern kingdom (Israel) and the southern kingdom (Judah) (1 Kings 11:31-40).

One lesson is obvious as one reads First and Second Samuel: obedience to God brings blessings while disobedience brings God’s judgment. God is gracious, kind, and merciful but God is also holy and just (e.g., see Exodus 34:6-7; Numbers 14:18-23; Psalm 86:15; Nahum 1:3). God will not tolerate sin and wickedness, even from His servant David, a man after God’s own heart (e.g., see Hebrews 10:26-27). The life of David demonstrated the sobering truth that God judges sin and disobedience (see also Romans 7:12; Hebrews 12:10-17). Our sins grieve our gracious God. While God is patient and merciful and answers the prayers of His people, He is also holy and just and will not tolerate continual sin and disobedience (Leviticus 11:44; Habakkuk 1:13; Hebrews 12:1-2, 14; 1 Peter 1:15-16; 1 John 1:5-7). God’s faithfulness and unselfish love should inspire us all to dedicate our whole hearts and lives in faithful obedience to God (e.g., see 1 Samuel 15:22; Micah 6:6-8; Mark 12:33; 1 Thessalonians 4:7; 1 Thessalonians 5:4-11, 22).

References

Zondervan NIV Study Bible (Grand Rapids, MI: Zondervan, 2008).

J.I. Packer. Concise Theology: A Guide to Historic Christian Beliefs (Carol Stream, IL: Tyndale House Publishers, 1993).

Wiersbe, Warren W. Bible Exposition Commentary – Old Testament (Victor Books, 1989).

David . . . A Man After God’s Own Heart

²⁰ “After that, God gave them judges to rule until the time of Samuel the prophet. ²¹ Then the people begged for a king, and God gave them Saul son of Kish, a man of the tribe of Benjamin, who reigned for forty years. ²² But God removed Saul and replaced him with David, a man about whom God said, ‘I have found David son of Jesse, a man after My own heart. He will do everything I want him to do.’ ²³ And it is One of King David’s descendants, Jesus, who is God’s promised Savior of Israel!” Acts 13:20-23 (NLT)

The Apostle Paul in the first century reminded the early church why King David was so significant to Israel and the world. The true and living God of heaven and earth (Acts 17:24) chose and honored Israel by graciously redeeming Israel from Egyptian bondage (Acts 13:17; see also Exodus 6:1, 6-7; Deuteronomy 7:6-8; Deuteronomy 10:14-15). Then, God cared for Israel through forty years of wandering around in the wilderness (Acts 13:18; see also Deuteronomy 1:31). Next, God destroyed seven nations in the Promised Land of Canaan and gave Israel their land as an inheritance (Acts 13:19; see also Deuteronomy 7:1; Joshua 14-19). All this took about 450 years (Acts 13:20). Israel was in Egyptian slavery for 400 years, and then Israel experienced 40 years of wandering in the wilderness desert. After 40 years, Joshua led Israel into the Promised Land and distributed the Promised Land to God’s people, Israel.

After Israel had settled in the Promised Land, God gave Israel judges to rule them until the time of the Prophet Samuel (Acts 13:20; see also Judge 1:21; 1 Samuel 3:19-20). Then, the people begged Samuel for a king (1 Samuel 8:19), even though the Lord God was Israel’s true King (1 Samuel 12:12). God appointed Saul son of Kish, a man of the tribe of Benjamin, as Israel’s first king (1 Samuel 9:1-2; 1 Samuel 10:1). Saul reigned in Israel for forty years (Acts 13:21). Saul was tall and good-looking; he was an impressive-looking man (1 Samuel 9:2). God filled Saul with His Spirit to lead His people, Israel and God was with Saul (1 Samuel 10:5-7; 1 Samuel 11:6). However, Saul continually rebelled and disobeyed God (e.g., see 1 Samuel 13:13; 1 Samuel 15:23-26). Saul became prideful, impatient, and disobedient to God. Then, God filled Saul with an evil tormenting and injurious spirit (1 Samuel 16:14; 1 Samuel 18:10). Eventually, God replaced Saul with David and made David king (Acts 13:22). God filled David with His Spirit (1 Samuel 16:13; 2 Samuel 23:2) and said, “I have found David son of Jesse, a man after My own heart” (Acts 13:22, NLT; see also 1 Samuel 13:14).

Many different leaders fill the Old Testament books of First and Second Samuel, including Samuel, Eli, Saul, Jonathan, and David. Among all the godly people mentioned in the Holy Scriptures, no one who stands out more than David does. Born halfway between Abraham and Jesus, David became God's leader for all of the Israelites and the ancestor of Jesus the Messiah. David faithfully obeyed God (Acts 13:22), and he did what was just and right for all his people (e.g. see 2 Samuel 8:15; 1 Kings 11:34-38; 1 Kings 14:8). Moreover, David became the standard God used to judge all the kings of Israel and Judah.

What were the noble qualities that David possessed that pleased God? David possessed the Godlike characteristics of love, joy, loyalty, mercy, kindness, patience, courage, generosity, fairness, honesty, and non-retaliation -- as well as other God-honoring characteristics such as humility and repentance (see Exodus 34:6-7; Galatians 5:22-23). David showed justice, mercy, and fairness to his enemies, allies, and close friends alike. Even more, David remained loyal to Saul and his family despite Saul’s hatred toward David. David’s heart was sensitive to God’s leading, and he regularly sought God for guidance and strength in military and government decisions (e.g., see 1 Samuel 23:2, 4; 1 Samuel 30:8; 2 Samuel 2:1; 2 Samuel 5:19, 23). Under David's leadership, Israel's kingdom grew and prospered.

Although David was the most righteous of all Israel's kings, he was still imperfect. David was human, and the books of Samuel do not hide David’s sins and failings. Mainly, Second Samuel records David’s sin and the temptation of lust, adultery, and murder with Bathsheba and Uriah (see 2 Samuel 11), and David’s sinful pride in taking a census to glory in the strength of his nation (see 2 Samuel 24). Despite David’s failings, he always repented to God when confronted with the truth (e.g., see 2 Samuel 12:13; 2 Samuel 24; Psalm 51). Throughout his life, David accepted God’s divine correction and chose to remain faithful and repented before a merciful God rather than to abandon God and try to survive on his own.

Despite David’s flaws and imperfection, First and Second Samuel reveal David’s genuine devotion and faithfulness toward God. David’s actions showed his true love and trust in God with all his heart, as the law in Deuteronomy 6:4-6 demanded. From King David came Jesus, the hope of Israel (Acts 13:23; see also 2 Samuel 7:11-16). Jesus is God’s Promised Savior of Israel and the world (Acts 13:23; see also Matthew 1:21; Luke 2:10-11; Acts 4:12).

References

Life Application Study Bible (Carol Stream, IL: Tyndale House Pub., 2005).

Life Essentials Study Bible (Nashville, TN: Holman Bible Publishers, 2011).

New Student Bible (Grand Rapids, MI: Zondervan, 1992).

The Holy Bible NIV 2011 (Grand Rapids, MI: Biblica, 2011).

Zondervan NIV Study Bible (Grand Rapids, MI: Zondervan, 2008). 

First and Second Samuel

“Give us a king to judge us like all the other nations have.” 1 Samuel 8:5 (NLT)

The Old Testament books of First and Second Samuel tell about the beginning of the monarchy (kingship) in Israel. The authors of First and Second Samuel are unknown. However, 1 Samuel 10:25 reveals the prophet Samuel wrote portions of First Samuel and 1 Chronicles 29:29 indicates that the prophets Nathan and Gad also wrote about the events recorded in First and Second Samuel. First and Second Samuel are named after the prophet Samuel. In the Hebrew Bible, First Samuel and Second Samuel form a single book.

First and Second Samuel describe events of about 115 years and play a pivotal role in the Holy Bible for both historical and theological reasons. Historically, First and Second Samuel document the transition as the ancient Israelites moved from being a collection of 12 tribes with no national government to being a unified nation with a centralized government under the control of a king. First Samuel focuses on three main characters: Samuel, Saul, and David and Second Samuel centers exclusively on King David. Samuel was the last of the judges (1 Samuel 7:15-17; Acts 13:20) and the first of a new line of prophets after Moses (1 Samuel 3:19-20). Saul was Israel’s first king and God filled Saul with His Spirit (1 Samuel 9:15-17; 1 Samuel 10:1, 9-11), but Saul was later rejected by God due his disobedience and sins before God (e.g. see 1 Samuel 15:10, 22-23; 1 Samuel 16:1). Saul’s successor was David, God’s choice for king (1 Samuel 16:12-14; see also Acts 13:21-22). After Saul’s rebellion and disobedience, God’s Spirit transferred from Saul to David (1 Samuel 16:14). Moreover, these two Old Testament books record the moral failure of the priesthood under Eli (1 Samuel 2:12-17, 22-25).

Leading up to the time of First and Second Samuel, God ruled His people through judges. Ideally, these judges spoke messages given to them by God, thereby making Israel a theocracy – ruled by God. However, most of the judges failed faithfully to speak and obey God’s Word. Eventually, Israel asked for a king, in part because the pagan nations around them all had kings and they wanted to be just like those nations (1 Samuel 8:4-5). Samuel, who served faithfully as a judge, felt rejected by the people, but God explained that Israel did not reject his leadership. Rather, the ancient Israelites rejected God as the true King (1 Samuel 8:7-9). Despite Israel’s rejection, God continued to work in His peoples’ lives. God is always in control!

Several Old Testament books predicted the rise of a kingship in Israel (e.g., see Genesis 17:16; Genesis 35:11; Genesis 36:31; Numbers 24:7, 17; Deuteronomy 17:14-20), particularly from the tribe of Judah (Genesis 49:10). First and Second Samuel lay the foundation for Jesus the Messiah, the ultimate descendant of David and everlasting King (Matthew 2:2). God promised David that He would establish the Kingdom of one of David's descendants (2 Samuel 7:12-13). The New Testament identified Jesus as the Son of God (2 Samuel 7:14; Matthew 16:16; Mark 1:1; Luke 1:35) and the promised descendant of David (see Matthew 1:20; Matthew 21:9) who brought the Kingdom of God to humanity (Matthew 12:28; Luke 11:20; Hebrews 1:8).

Further, First and Second Samuel provide examples that obedience to God brings blessings, while disobedience brings divine judgment. Sadly, divine disaster came to Eli and Saul because of their sins, but blessings came to Samuel and David as they faithfully followed God. Even more, the life of David further demonstrates the sobering truth that God judges sin and disobedience. David committed the acts of murder and adultery with Uriah and Bathsheba that lead to great consequences. While God is patient and merciful and answers the prayers of His people, He is also holy and just and punishes sin.

References

Life Essentials Study Bible (Nashville, TN: Holman Bible Publishers, 2011).

Ryrie Study Bible (Chicago, IL: Moody, 1995).

The Apologetics Study Bible: Understanding Why You Believe (Nashville, TN: Holman Bible Publishers, 2012).

Zondervan NIV Study Bible (Grand Rapids, MI: Zondervan, 2008).

Wiersbe, Warren W. Bible Exposition Commentary – Old Testament (Victor Books, 1989).

Jesus the Messiah, Son of God, and King of the Jews

⁶⁰ Then the high priest stood up before the others (Jewish scribes, religious elders, Sadducees, and Pharisees) and asked Jesus, “Well, are You not going to answer these charges? What do You have to say for Yourself?” ⁶¹ But Jesus was silent and made no reply. Then the high priest asked Him, “Are You the Messiah, the Son of the Blessed One?” ⁶² Jesus said, “I AM. And you will see the Son of Man seated in the place of power at God’s right hand and coming on the clouds of heaven.” ⁶³ Then the high priest tore his clothing to show his horror and said, “Why do we need other witnesses? ⁶⁴ You have all heard His blasphemy. What is your verdict?” “Guilty!” they all cried. “He deserves to die!” ⁶⁵ Then some of them began to spit at Him, and they blindfolded Him and beat Him with their fists. “Prophesy to us,” they jeered. And the guards slapped Him as they took Him away. . . . ¹ Very early in the morning the leading priests, the elders, and the teachers of religious law—the entire high council—met to discuss their next step. They bound Jesus, led Him away, and took Him to Pilate, the Roman governor. ² Pilate asked Jesus, “Are You the King of the Jews?” Jesus replied, “You have said it.” ³ Then the leading priests kept accusing Him of many crimes, ⁴ and Pilate asked Him, “Are You not going to answer them? What about all these charges they are bringing against you?” ⁵ But Jesus said nothing, much to Pilate’s surprise. Mark 14:60-65, Mark 15:1-5 (NLT)

After Jesus’ prayer in the Garden of Gethsemane, Judas Iscariot came to the Garden with a crowd of men armed with swords and clubs to arrest Jesus, and Judas identified Jesus with a kiss (Mark 14:42-43; see also Matthew 26:47-49; Luke 22:47-48; John 18:2-3). Jesus’ arrest occurred Thursday night. After His arrest, Jesus went through two trials – Jewish trial and Roman trial. Jesus’ Jewish trial occurred before the Sanhedrin and then Jesus’ Roman trial occurred before Pontius Pilate. During His trials, the Jewish and Roman authorities asked Jesus two important questions: “Are You the Messiah (Christ), Son of God?” and “Are You the King of the Jews?” Jesus affirmatively answered “Yes” and openly declared His divine identity as the Messiah (Christ), Son of the living God, and King of the Jews (Mark 14:61-62; Mark 15:2; see also Matthew 2:2; Matthew 26:63-64; Matthew 27:11; Mark 15: 12, 39; Luke 22:67-70; Luke 23:2-3; John 4:25-26; John 18:33-39).

In the Jewish trial, Jesus was first taken before the Jewish high council – the Sanhedrin. The Sanhedrin consisted of Jewish scribes, religious elders, Sadducees, and Pharisees. Jesus’ trial before the Sanhedrin was a mockery and dishonest. The testimony of the witnesses against Jesus was unreliable. In order to convict Jesus, the Jewish establishment tried to get Jesus to convict Himself by openly declaring that He was the Christ (Messiah). Jesus affirmed to the Sanhedrin that He was indeed the Messiah and the Son of God (Mark 14:61-62). The Sanhedrin considered Jesus’ self-declaration as the Messiah and the Son of God blasphemy under Jewish law, and He was condemned to death (Mark 14:64). However, the Sanhedrin had limited power from the Roman government. Thus to condemn Jesus to death, the Sanhedrin had to take Jesus before the Roman authorities to carry out the death sentence. Even more, the Jewish religious establishment was afraid of the people because Jesus was very popular amongst the common people (e.g. see Matthew 4:23-25; Matthew 14:1; Mark 3:7-8; Luke 4:14; Luke 6:17-19). Thus, the Jewish religious establishment needed to blame Jesus’ death on the Rome.

At Mark 15, the Jewish religious establishment took Jesus before Pontus Pilate of Roman and requested Jesus’ death sentence. However, Pontus Pilate knew Jesus had done nothing, and His execution was unjust, not guilty, and no harm to Rome. However, the Sanhedrin threatened to expose Pontus Pilate to Caesar. In the end, Pontus Pilate yielded to the Sanhedrin’s request and sentenced Jesus to death by crucifixion (Mark 15:12-15; see also Matthew 27:19-25; Luke 23:4, 13-25; John 18:38; John 19:4-16).

³³ At noon, darkness fell across the whole land until three o’clock. ³⁴ Then at three o’clock Jesus called out with a loud voice, “Eloi, Eloi, lema sabachthani?” which means “My God, My God, why have You abandoned Me?” ³⁵ Some of the bystanders misunderstood and thought He was calling for the prophet Elijah. ³⁶ One of them ran and filled a sponge with sour wine, holding it up to Him on a reed stick so He could drink. “Wait!” He said. “Let’s see whether Elijah comes to take Him down!” ³⁷ Then Jesus uttered another loud cry and breathed His last. ³⁸ And the curtain in the sanctuary of the Temple was torn in two, from top to bottom. ³⁹ When the Roman officer who stood facing Him saw how He had died, He exclaimed, “This Man truly was the Son of God!” Mark 15:33-39 (NLT)

Following Jesus’ death and the events surrounding His death, a Roman officer recognized Jesus’ divine nature at the foot of Calvary’s Cross and said, “This Man truly was the Son of God” (Mark 15:39; see also Mark 1:1, Mark 11; Mark 3:11; Mark 5:7; Mark 9:7; Mark 14:61-62; Matthew 16:16; Matthew 17:5; Matthew 27:54; Luke 23:47). This Roman officer had witnessed many crucifixions, and he knew Jesus’ death was different from the others. First, there was an earthquake (Matthew 27:51, 54). Then at noon on Friday, darkness fell across the whole land until three o’clock (Mark 15:33; see also Matthew 27:45; Luke 23:44). Finally, the curtain in the sanctuary of the Temple was torn in two, from top to bottom (Mark 15:38; see also Matthew 27:51; Luke 23:45). The veil had separated humanity from the living God, but now, through Jesus’ death, Jesus opened for the whole world a “new and living way” to God (Hebrews 10:12-22; also see John 14:6).

The religious establishment may have congratulated themselves on killing Jesus – except for what happened on Easter Sunday – THE RESURRECTION! Jesus’ death and resurrection affirmed that He was indeed the Messiah and the Son of the living God (Romans 1:4; see also Acts 14-40; Acts 4:33).

References

The New Student Bible (Grand Rapids, MI: Zondervan, 1992).

The Holy Bible NIV 2011 (Grand Rapids, MI: Biblica, 2011).

Loyd, Melton, Ph.D., Professor of New Testament (Due West, SC: Erskine Theological Seminary, 2015).