Sunday, December 18, 2011

Prophet Nathan Foretells Greatness of House of David


2 Samuel 7 - God's Covenant with David


A. David proposes to build God a permanent house.
1. (1-3) Nathan’s premature advice to David.
Now it came to pass when the king was dwelling in his house, and the Lord had given him rest from all his enemies all around, that the king said to Nathan the prophet, "See now, I dwell in a house of cedar, but the ark of God dwells inside tent curtains." Then Nathan said to the king, "Go, do all that is in your heart, for the Lord is with you."
a. The Lord had given him rest from all his enemies all around: This leads us to believe that the events of 2 Samuel 7 happened after the wars of conquest described in 2 Samuel 8. This section is placed before the war accounts in the text to show its greater importance.
b. I dwell in a house of cedar: Cedar wood was especially valued. This means that David lived in an expensive, beautiful home. When he remembered that the ark of God dwells inside tent curtains, the contrast bothered him. David was troubled by the thought that he lived in a nicer house than the ark of the covenant.
i. A house of cedar: "It was a remarkable contrast to the shelter of Adullam's cave." (Meyer)
ii. Without saying the specific words, David tells Nathan that he wants to build a temple to replace the tabernacle. More than 400 years before this, when Israel was in the wilderness, God commanded Moses to build a tent of meeting according to a specific pattern (Exodus 25:8-9). God never asked for a permanent building to replace the tent, but now David wants to do this for God.
iii. The tent of meeting - also known as the tabernacle - was perfectly suited to Israel in the wilderness, because they constantly moved. Now that Israel is securely in the land, and the tabernacle is in Jerusalem (2 Samuel 6:17), David thinks it would be better and more appropriate to build a temple to replace the tabernacle.
d. Go, do all that is in your heart, for the Lord is with you: Nathan said this to David because it seemed good and reasonable. What could be wrong with David building a temple?
i. All that is in your heart shows that David's heart was filled with this question: “What can I do for God?” He was so filled with gratitude and concern for God's glory that he wanted to do something special for God.
2. (4-7) God’s response to David’s offer.
But it happened that night that the word of the Lord came to Nathan, saying, "Go and tell My servant David, 'Thus says the Lord: "Would you build a house for Me to dwell in? For I have not dwelt in a house since the time that I brought the children of Israel up from Egypt, even to this day, but have moved about in a tent and in a tabernacle. Wherever I have moved about with all the children of Israel, have I ever spoken a word to anyone from the tribes of Israel, whom I commanded to shepherd My people Israel, saying, 'Why have you not built Me a house of cedar?'" '
a. That night that the word of the Lord came to Nathan: Nathan's response to David was presumptuous. He answered according to human judgment and common sense, but before the word of the Lord came to him.
i. "It is of the utmost importance that we should ever test our desires, even the highest and holiest of them, by His will. Work, excellent in itself, should never be undertaken, save at the express command of God. The passing of time will always vindicate the wisdom of the Divine will." (Morgan)
b. Would you build a house for Me to dwell in? God seems honored and “surprised” that David offered to build Him a house. "You want to build Me a house? No one has ever offered to do that before, and I never commanded anyone to do it."
i. David's wants to do more than God commands. This is a wonderful place to be in our relationship with God. Most of us are so stuck in the thinking, "How little can I do and still please the Lord?" that we never really want to do more than God commands.
ii. "Though the Lord refused to David the realization of his wish, he did it in a most gracious manner. He did not put the idea away from him in anger or disdain, as though David had cherished an unworthy desire; but he honored his servant even in the non-acceptance of his offer." (Spurgeon)
c. Would you build a house: David now knew that God didn't want him to build the temple, but David didn't respond by doing nothing. Instead of building the temple, David gathered all the materials for its construction so Solomon could build a glorious temple to God (1 Chronicles 29:2-9)
i. "If you cannot have what you hoped, do not sit down in despair and allow the energies of your life to run to waste; but arise, and gird yourself to help others to achieve. If you may not build, you may gather materials for him that shall. If you may not go down the mine, you can hold the ropes." (Meyer)
B. God proposes to build David a permanent house.
1. (8-9) God reminds David what He has done for him.
"Now therefore, thus shall you say to My servant David, 'Thus says the Lord of hosts: "I took you from the sheepfold, from following the sheep, to be ruler over My people, over Israel. And I have been with you wherever you have gone, and have cut off all your enemies from before you, and have made you a great name, like the name of the great men who are on the earth.
a. I took you from the sheepfold, from following the sheep, to be ruler over My people: God took David from the pasture to the throne.
b. I have been with you wherever you have gone: God protected David from all his enemies.
c. Have made you a great name: God made David's name great in all the earth.
2. (10-11) God promises two things to David.
"Moreover I will appoint a place for My people Israel, and will plant them, that they may dwell in a place of their own and move no more; nor shall the sons of wickedness oppress them anymore, as previously, since the time that I commanded judges to be over My people Israel, and have caused you to rest from all your enemies. Also the Lord tells you that He will make you a house.
a. I will appoint a place for My people Israel: God promised David that under his reign, God would establish a permanent, secure, Israel. God promised this first because He knew that David, being a godly shepherd, was first concerned about the welfare of his people.
b. He will make you a house: God promises David that he will build him a house in the sense of establishing a dynasty for the house of David. This was an enduring legacy for David long after his death.
i. David wanted to build God a temple. God said, "Thank you David, but no thanks. Let me build you a house instead." This was a greater promise than David's offer to God, because David's house would last longer and be more glorious than the temple David wanted to build.
ii. God honored what David gave him, even though he only gave it to God in his sincere intention. There are some things that we want to give God, but are prevented from giving. In these cases God receives the intention as the gift.
iii. Why did God say, "No" to David's offer? Because David was a man of war, and God wanted a man of peace to build His temple. 1 Chronicles 22:8-10 explains this: But the word of the Lord came to me, saying, ‘You have shed much blood and have made great wars; you shall not build a house for My name, because you have shed much blood on the earth in My sight . . . a son shall be born to you, who shall be a man of rest . . . He shall be build a house for My name.
iv. The explanation to David recorded in 1 Chronicles 22:8 came years afterwards. "It would have wounded David needlessly to have been told this at the time . . . Meanwhile David possessed his soul in patience, and said to himself, 'God has a reason; I cannot understand it, but it is well.' " (Meyer)
3. (12-17) God details His promise of a house for David.
"When your days are fulfilled and you rest with your fathers, I will set up your seed after you, who will come from your body, and I will establish his kingdom. He shall build a house for My name, and I will establish the throne of his kingdom forever. I will be his Father, and he shall be My son. If he commits iniquity, I will chasten him with the rod of men and with the blows of the sons of men. But My mercy shall not depart from him, as I took it from Saul, whom I removed from before you. And your house and your kingdom shall be established forever before you. Your throne shall be established forever."' " According to all these words and according to all this vision, so Nathan spoke to David.
a. I will set up your seed after you: In this, God specifically promises a hereditary monarchy for the house of David. It was important for God to repeat this promise specifically, because there had never yet been a king succeeded by his son in Israel.
i. "The family of Saul became totally extinct; the family of David remained till the incarnation." (Clarke)
ii. This great promise that God made to David had only a future fulfillment. David would only benefit now from this promise through faith. If he had a "what's-in-it-for-me-right-now" attitude.
iii. "The joy which filled David’s bosom was a spiritual one, because he knew that Jesus would come of his race, and that an everlasting kingdom would be set up in his person, and in him should the Gentiles trust." (Spurgeon)
b. He shall build a house for My name: Though David would not build a temple for God, David's descendent would.
c. I will establish the throne of his kingdom forever: The family of David did rule over Israel for more than four centuries, but was eventually removed because of evil added upon evil. Yet out of the “stump” of Jesse, God raised up a new branch that would reign for ever and ever (Isaiah 11:1-2).
d. I will be his Father, and he shall be My son. If he commits iniquity, I will chasten him: This descendent of David will enjoy a special relationship with God. If he sins, God will not reject him. Instead, God will chasten him without rejecting him.
e. Your throne shall be established forever: God promises David that the reign of his dynasty will last forever.
i. Each of these great promises was partially fulfilled in Solomon, David’s son and successor to his throne.
  • Solomon ruled on David’s throne
  • God’s mercies never departed from Solomon, though he sinned
  • Solomon built God a magnificent house
ii. But the prophets foretold a greater fulfillment of these promises:
  • Behold, the days are coming, says the Lord, that I will raise to David a Branch of righteousness; a King shall reign and prosper, and execute righteousness in the earth. . . . Now this is His name by which He will be called: THE Lord OUR RIGHTEOUSNESS (Jeremiah 23:5-6)
  • For unto us a Child is born, unto us a Son is given; and the government will be upon His shoulder. . . Upon the throne of David and over His kingdom, to order it and establish it . . . from that time forward, even forever. (Isaiah 9:6-7)
  • And behold, you will conceive in your womb and bring forth a Son, and shall call His name JESUS. He will be great, and will be called the Son of the Highest; and the Lord God will give Him the throne of His father David. And He will reign over the house of Jacob forever, and of His kingdom there will be no end. (Luke 1:31-33)
iii. God’s promises to David are completely fulfilled in Jesus Christ.
  • Jesus does reign, and will reign on David’s throne forever
  • The Father’s mercies never departed from Jesus, even when He was made sin for us
  • Jesus is building the Father a magnificent house (1 Corinthians 6:19) in the sense that we are God’s temples (1 Peter 2:5) and the church is God’s new house
C. David’s prayer of thanksgiving.
1. (18-24) He humbly glorifies God for His goodness.
Then King David went in and sat before the Lord; and he said: "Who am I, O Lord God? And what is my house, that You have brought me this far? And yet this was a small thing in Your sight, O Lord God; and You have also spoken of Your servant's house for a great while to come. Is this the manner of man, O Lord God? Now what more can David say to You? For You, Lord God, know Your servant. For Your word's sake, and according to Your own heart, You have done all these great things, to make Your servant know them. Therefore You are great, O Lord God. For there is none like You, nor is there any God besides You, according to all that we have heard with our ears. And who is like Your people, like Israel, the one nation on the earth whom God went to redeem for Himself as a people, to make for Himself a name; and to do for Youself great and awesome deeds for Your land; before Your people whom You redeemed for Yourself from Egypt, the nations, and their gods? For You have made Your people Israel Your very own people forever; and You, Lord, have become their God."
a. Who am I, O Lord God? . . . Therefore You are great, O Lord God: When David received this spectacular gift, he didn't think it made him any greater. In David's eyes it made God greater.
i. David's attitude wasn't "I am so great that even God's gives me gifts." His attitude was, "God is so great that He gives even me gifts." We should receive salvation and every blessing with the same attitude. God's giving reflects the greatness of the Giver, not the receiver.
b. Your servant: David's humble reception of this gift is shown by the repetition of the phrase Your servant - ten times in this prayer.
i. It shows that David humbly accepted God's "no" when he wanted to build the temple. "There are some professors who would do a great thing if they might, but if they are not permitted to act a shining part they are in the sulks and angry with their God. David when his proposal was set aside found it in his heart not to murmur, but to pray." (Spurgeon)
2. (25-29) David boldly asks that the promise be fulfilled as spoken.
"Now, O Lord God, the word which You have spoken concerning Your servant and concerning his house, establish it forever and do as You have said. So let Your name be magnified forever, saying, 'The Lord of hosts is the God over Israel.' And let the house of Your servant David be established before You. For You, O Lord of hosts, God of Israel, have revealed this to Your servant, saying, 'I will build you a house.' Therefore Your servant has found it in his heart to pray this prayer to You. And now, O Lord God, You are God, and Your words are true, and You have promised this goodness to Your servant. Now therefore, let it please You to bless the house of Your servant, that it may continue forever before You; for You, O Lord God, have spoken it, and with Your blessing let the house of Your servant be blessed forever."
a. Establish it forever and do as You have said: David's prayer boldly asks God to do what He promised. This isn't passive prayer that says, "Well God, do whatever You want to do - I don't really care one way or another." This isn't arrogant prayer that says, "Well God, let me tell You what to do." This is bold prayer that says, "God, here is Your promise - now I trust You to fulfill it grandly and to be faithful to Your word."
i. The phrase "therefore Your servant has found it in his heart to pray this prayer to You" emphasizes this. David is saying, "I'm only praying because You promised. You told me that this is what You want to do."
ii. "God sent the promise on purpose to be used. If I see a Bank of England note, it is a promise for a certain amount of money, and I take it and use it. But oh I my friend, do try and use God’s promises; nothing pleases God better than to see his promises put in circulation; he loves to see his children bring them up to him, and say, 'Lord, do as thou hast said.' And let me tell you that it glorifies God to use his promises." (Spurgeon)
iii. This kind of prayer appropriates God's promise. Just because God promises doesn't mean that we possess. Through believing prayer like this, God promises and we appropriate. If we don't appropriate in faith, God's promise is left unclaimed.
  • We may appropriate His promise for forgiveness: If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness (1 John 1:9)
  • We may appropriate His promise for peace: Peace I leave with you, My peace I give to you: not as the world gives do I give to you. Let not your heart be troubled, neither let it be afraid (John 14:27)
  • We may appropriate His promise for guidance: I will instruct you and teach you in the way you should go: I will guide you with My eye (Psalm 32:8)
  • We may appropriate His promise for growth: He who has begun a good work in you will complete it until the day of Jesus Christ (Philippians 1:6)
  • We may appropriate His promise for help: Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace of help in time of need (Hebrews 4:16)
b. Therefore Your servant has found it in his heart to pray this prayer to You: Notice that David prayed from the heart. Some people pray from a book; others pray from their head. The right place to pray from is the heart.
i. It also says that David came before God to pray this prayer. Some prayers are not prayed. They are said or read or thought, but not prayed. "Not to say this prayer, but to pray this prayer. There is great force in the expression. Some prayers are never prayed, but are like arrows which are never shot from the bow. Scarcely may I call them prayers, for they are such as to form, and matter, and verbiage, but they are said, not prayed. The praying of prayer is the main matter." (Spurgeon)
c. You are God, and Your words are true: This is David's foundation of faith. He knows that God is God, and that every word of His is true. God can be trusted.
i. "The great sin of not believing in the Lord Jesus Christ is often spoken of very lightly and in a very trifling spirit, as though it were scarcely any sin at all; yet, according to my text, and, indeed, according to the whole tenor of the Scriptures, unbelief is the giving of God the lie, and what can be worse?" (Spurgeon)
© 2002 David Guzik - No distribution beyond personal use without permission

Taken from: http://www.enduringword.com/commentaries/1007.htm

Wednesday, December 14, 2011

"Ray of Light that Comes from Bethlehem"





Pope Benedict: Advent is a time for self-examination, repentance


By David Kerr





Pope's Sunday homily Vatican City,

Dec 4, 2011 / 12:53 pm (CNA/EWTN News).-



Pope Benedict XVI used his Sunday Angelus remarks to encourage Christians to embrace self-examination and repentance during Advent. “As we prepare for Christmas, it is important that we find time for self-contemplation and carry out an honest assessment of our lives,” he told thousands of pilgrims in a rain-soaked St. Peter’s Square Dec. 4. “May we be enlightened by a ray of the light that comes from Bethlehem, the light of he who is ‘the greatest’ and made himself small, he who is ‘the strongest’ but became weak.” The Pope focused upon the historical figure at the center of today’s gospel passage, Saint John the Baptist. He noted how the gospel presents John as “a very ascetic figure dressed in camel skin” who feeds on locusts and wild honey in the desert of Judea. John’s appearance was such that Jesus once contrasted him with those who wear fine clothing in royal palaces, the Pope noted. “The style of John the Baptist was meant to call all Christians to choose a sober lifestyle, especially in preparation for the feast of Christmas,” said the Pope. Christmas is “when the Lord, as Saint Paul would say, ‘became poor although he was rich, so that by his poverty you might become rich’.” John’s mission “was an extraordinary appeal to conversion,” the Pope explained. John’s baptism was tied to “a fiery invitation to a new way of thinking and acting,” and, above all, “to the announcement of God's justice.” “Therefore, John’s appeal goes far beyond and deeper than a call to a sober lifestyle: it is a call for inner change, starting with the recognition and confession of our sins.” St. Peter’s Square itself is also preparing for Christmas. Its traditional nativity scene is currently being built in the center of the square and will be inaugurated on Dec. 24. Tomorrow will see the Vatican Christmas tree erected next to the square’s central obelisk. The 100-foot-tall spruce is a gift to the Pope from the people of the Zakarpattia region of Ukraine. It will be decorated in lights and blessed on Dec. 16. The Pope concluded his address by entrusting the Advent journey “towards the Lord who comes,” to the intercession of Mary, “the virgin who awaits,” as we “prepare our hearts and our lives for the coming of Emmanuel, God-with-us.”

....


Taken from:

http://www.catholicnewsagency.com/news/pope-benedict-advent-is-a-time-for-self-examination-repentance/

Tuesday, December 13, 2011

God Chooses David





1 Samuel 16 - God Chooses David


 
A. Samuel anoints David as king.


Psalms that may go with this period: 8, 19, 23, and 29.


1. (1-3) God tells Samuel to go and anoint a new king over Israel.

Now the Lord said to Samuel, “How long will you mourn for Saul, seeing I have rejected him from reigning over Israel? Fill your horn with oil, and go; I am sending you to Jesse the Bethlehemite. For I have provided Myself a king among his sons.” And Samuel said, “How can I go? If Saul hears it, he will kill me.” And the Lord said, “Take a heifer with you, and say, ‘I have come to sacrifice to the Lord.’ Then invite Jesse to the sacrifice, and I will show you what you shall do; you shall anoint for Me the one I name to you.”







a. How long will you mourn for Saul: There is a time to mourn, but there is also a time to move on and do what God wants us to do. Fill your horn with oil must have excited Samuel, because he knew that God wanted him to anoint someone else as king over Israel.







i. God will never allow His work to die with the death or failure of a man. If it is God’s work, it goes beyond any man. Perhaps Samuel was paralyzed with mourning because of Saul’s tragic rebellion, but God was not paralyzed.







ii. Surely, Satan wanted Samuel to remain trapped in mourning over the tragedies of the past. He wanted Samuel stuck there, unable to move on with the Lord. But there are times when God tells us to simply move on. This is what God told Moses at the shores of the Red Sea: Why do you cry to Me? Tell the children of Israel to go forward. (Exodus 14:15) It was time for Samuel to go forward.







b. I am sending you to Jesse the Bethlehemite: The new king for Israel would be found among his sons, the sons of Jesse. Jesse was the grandson of Ruth and Boaz (Ruth 4:17, 22).







c. How can I go? If Saul hears it, he will kill me: We can certainly understand Samuel’s fear. There isn’t any doubt that Saul would consider this treason. At the same time, it shows a note of fear in Samuel we are almost surprised to see. Perhaps Samuel’s excessive mourning over Saul has introduced an element of fear and unbelief in his heart. In truth, Samuel didn’t have anything to worry about, because God promised I will show you what you shall do.







i. Was God telling Samuel to lie? Not at all. “This was strictly true; Samuel did offer a sacrifice; and it does not appear that he could have done the work which God designed, unless he had offered this sacrifice, and called the elders of the people together, and this collected Jesse’s sons. But he did not tell the principle design of his coming; had he done so, it would have produced evil and no good: and though no man, in any circumstances, should ever tell a lie, yet in all circumstances he is not obliged to tell the whole truth, though in every circumstance he must tell nothing but the truth, and in every case so tell the truth that the hearer shall not believe a lie by it.” (Clarke)







d. For I have provided Myself a king among his sons: Years before this, Israel rejected the Lord God as their king, and they wanted a human king instead. God gave them their human king, after their own desire (Saul), but God is still on the throne, crowning who He pleases, as He pleases.







i. The simple fact was that God was ruling Israel. They could recognize His rule, submit to it, and enjoy the benefits; or they could resist His reign over Israel, and suffer because of it. It does not matter what my attitude towards God is, as far as it affects His ultimate victory. The Lord is God and King, and will always triumph. But my attitude matters everything as it affects my ultimate destiny.







ii. Poole on I have provided Myself a king: “This phrase is very emphatical, and implies the difference between this and the former king. Saul was a king of the people’s providing, he was the product of their inordinate and sinful desires; they desired him for themselves, and for their own glory and safety, as they supposed; but this is a king of my own providing, one that I have spied out, one of that tribe to which I have allotted the kingdom.”







iii. We don’t have to fear for the future when we know God has provided for Himself leaders. In some unlikely place, God is raising up leaders for His people. He will keep them obscure and hidden until the right time, then God will raise them up. God will always provide for Himself leaders.







e. You shall anoint for Me the one I name to you: The first king of Israel was anointed for the people. He was the “king from central casting,” the kind of king the people wanted. Now, the “people’s choice” had failed and disqualified himself. Now, the Lord said, it’s time for a king for Me. God was going to show Israel His king.







i. Because Israel was not walking in God’s heart, and God’s mind, we should expect that God’s king would not look like the “people’s choice” king. God had no interest in bringing “Saul Number Two” to the throne of Israel. This would be a different kind of king, who would be unto the Lord a man after His own heart (1 Samuel 13:14).







2. (4-5) Samuel comes to sacrifice at Bethlehem.







So Samuel did what the Lord said, and went to Bethlehem. And the elders of the town trembled at his coming, and said, “Do you come peaceably?” And he said, “Peaceably; I have come to sacrifice to the Lord. Sanctify yourselves, and come with me to the sacrifice.” Then he consecrated Jesse and his sons, and invited them to the sacrifice.







a. So Samuel did what the Lord said, and went to Bethlehem: Bethlehem was a small town, not very far from Jerusalem. It was the home of Ruth and Boaz, from whom the family of Jesse descended. It was a hilly grain-growing region, with many small grain fields carved into the hillsides.







b. And the elders of the town trembled at his coming, and said, “Do you come peaceably?” Considering what Samuel had just done with the Amalekite king Agag (1 Samuel 15:33), it’s no wonder the elders of Bethlehem were afraid.







c. Come with me to the sacrifice: The idea was not that Jesse and his sons were to just watch Samuel sacrifice this heifer. They would watch the sacrifice, then they would share in a large ceremonial meal, eating the meat that came from the sacrificed animal.







i. When an animal was sacrificed to atone for sin, none of it was eaten and it was all burned before the Lord. But when an animal was sacrificed as a peace offering, a fellowship offering, or a consecration offering, then part of the animal was burnt before the Lord, and part of it was eaten in a special ceremonial meal.







3. (6-10) God doesn’t choose any of Jesse’s older sons.







So it was, when they came, that he looked at Eliab and said, “Surely the Lord’s anointed is before Him.” But the Lord said to Samuel, “Do not look at his appearance or at the height of his stature, because I have refused him. For the Lord does not see as man sees; for man looks at the outward appearance, but the Lord looks at the heart.” So Jesse called Abinadab, and made him pass before Samuel. And he said, “Neither has the Lord chosen this one.” Then Jesse made Shammah pass by. And he said, “Neither has the Lord chosen this one.” Thus Jesse made seven of his sons pass before Samuel. And Samuel said to Jesse, “The Lord has not chosen these.”







a. Surely the Lord’s anointed is before Him: As Samuel looked at Eliab, the oldest son of Jesse, he thought “This man sure looks like a king. This must be the one God will tell me to anoint. That’s a good choice, God!” Samuel saw a tall, good looking young man who looked like he would be a great king and leader.







b. Do not look at his appearance or at the height of his stature, because I have refused him: Samuel made the mistake of judging Eliab based on his appearance. This was the same mistake Israel had made when it came to the failed king Saul. Saul looked the part of a king, but he didn’t have the heart a king of God’s people should have. It didn’t matter how good Eliab looked, because God said, “I have refused him.”







c. For the Lord does not see as man sees; for man looks at the outward appearance, but the Lord looks at the heart. This was both a statement of fact, and an exhortation to godly thinking.







i. First, it was a statement of fact. Man looks at the outward appearance, but the Lord looks at the heart. Even the best of men will look at the outward appearance. Samuel was guilty of it right at that moment. We must understand that we can’t read the secrets of someone else’s heart, and we often do only judge on outward appearance. “The world is full of idolatries, but I question if any idolatry has been more extensively practices than the idolatry of the outward appearance.” (Blaikie)







ii. Second, it was an exhortation to godly thinking. God was telling Samuel, “Your natural inclination is to only judge on outward appearance. But I can judge the heart that you can’t see. So look to Me, and don’t be so quick to judge a person only on their outward appearance.” Samuel needed to know his natural inclination to judge only on outward appearance, but he didn’t have to give into it. He could seek the Lord and seek God’s heart and mind when looking at people.







d. The Lord has not chosen these: God told Samuel that He had not chosen any of the seven sons of Jesse who attended the sacrificial feast. It wasn’t that these sons of Jesse were bad men, but they were not God’s choice. God had a man in mind different from Samuel’s or Jesse’s expectation.







i. Eliab and the seven oldest sons of Jesse were perfect potential kings as far as the flesh is concerned. But God didn’t want a king after the flesh. Israel already had one of those! God needed to do more than fix up a fleshly king; God looked for a different kind of king. “To educate and refine the flesh so that it may become profitable in His service is never God’s plan. He insists on the sentence of death upon everything that you and I are in ourselves . . . There is only one place for all that is ‘self’ - on Calvary.” (Redpath)







ii. “All the things which men count as privileges, and therefore as creating fitness for position and high service, are in themselves of no value in the sight of God. He looketh on the heart. He considers the deepest fact in personality, the inner and hidden impulse, desire, affection.” (Morgan)







4. (11) Samuel asks about a missing son.







And Samuel said to Jesse, “Are all the young men here?” Then he said, “There remains yet the youngest, and there he is, keeping the sheep.” And Samuel said to Jesse, “Send and bring him. For we will not sit down till he comes here.”







a. Are all the young men here? Samuel had a problem. God had told him of Jesse, I have provided Myself a king among his sons (1 Samuel 16:1). Yet here were the seven sons of Jesse, and God had not chosen any of these. Since Samuel knew God’s word was true, he knew there must be another son of Jesse who was not at the sacrificial feast.







i. Samuel was a prophet, and knew how to trust the word of the Lord given to him. He might have said, “I guess the Lord was wrong when He told me it would be one of Jesse’s sons,” but he didn’t say that. He might have said, “It has to be one of these seven sons, so pass them by me again” but he didn’t say that. He had confidence in the word of the Lord when it came to the prophecy regarding Jesse’s sons, and he had confidence in the word of the Lord when it came to God’s rejection of each of the seven sons. We should trust God’s Word as much as Samuel trusted the word of the Lord!







b. There remains the youngest: This shows the low regard David had among his own family. First, his father doesn’t even mention him by name. Second, he wasn’t even invited to the sacrificial feast. Third, he would not have been brought unless Samuel insisted on it.







i. “So small was David in his father’s esteem that it wasn’t considered necessary to include him in the family when the prophet of God called them to sacrifice.” (Redpath)







ii. When we consider that David was the youngest of eight sons, we aren’t surprised at the low regard he had in his own family. It wasn’t because David’s character or conduct was unworthy, it was simply because he was the youngest of eight sons.







iii. This is often how God chooses. Paul wrote that not many wise according to the flesh, not many mighty, not many noble are called (1 Corinthians 1:26). God often chooses unlikely people to do His work, so that all know the work is God’s work, not man’s work. He wants to work in a way so that people regard His servants as they regarded Samson: they wondered at the secret of his strength (Judges 16:5).







iv. “You may not be intellectual or well thought of in your family circle; you may be despised by others for your faith in Christ. Perhaps you had only a little share in the love of your parents, as David did. But remember that those who are rejected of men often become beloved of the Lord.” (Redpath)







v. “You may have nothing in your outward semblance, nothing in your surroundings or circumstances, to indicate the true royalty within; but if you bare your heart to God, you shall stand revealed as his son, as a priest and a king unto Himself.” (Meyer)







c. And there he is, keeping the sheep: When was David called for this great anointing? When he was out keeping the sheep. David was simply doing his job, being faithful in small things and doing what his father told him to do.







i. Keeping the sheep was a servant’s job. The fact that David was out keeping the sheep showed that the family of Jesse was not especially wealthy, because if they were, a servant would have been keeping the sheep. But they were not affluent enough to have servants. David was the servant, and keeping the sheep was a servant’s job. “David was none of your strutting peacocks who cannot be content unless all eyes are upon them; he sang God’s praises as the nightingale will sing in the dark when no human ear is listening and no eye is admiring. He was content to bloom unseen, knowing that the sweetness of a renewed heart is never wasted on the desert air. He was satisfied with God alone as his auditor, and he coveted not the high opinion of man.” (Spurgeon)







ii. Keeping the sheep meant you had time to think. David would spend a lot of time looking over the sheep and looking at the glory of God’s creation. God built in him the heart that would sing,







The heavens declare the glory of God; and the firmament shows His handiwork. Day unto day utters speech, and night unto night reveals knowledge. There is no speech nor language where their voice is not heard. Their line has gone out through all the earth, and their words to the end of the world. (Psalm 19:1-4)







O Lord, our Lord, how excellent is Your name in all the earth, who have set Your glory above the heavens! Out of the mouth of babes and nursing infants You have ordained strength, because of Your enemies, that You may silence the enemy and the avenger. When I consider Your heavens, the work of Your fingers, the moon and the stars, which You have ordained, what is man that You are mindful of him, and the son of man that You visit him? For You have made him a little lower than the angels, and You have crowned him with glory and honor. You have made him to have dominion over the works of Your hands; You have put all things under his feet, all sheep and oxen; even the beasts of the field, the birds of the air, and the fish of the sea that pass through the paths of the seas. O Lord, our Lord, how excellent is Your name in all the earth! (Psalm 8)







iii. Keeping the sheep took a special heart, a special care. It meant you knew how sheep needed the care and help of a good shepherd. It meant that you knew you were a sheep and God was your shepherd. During these years, God built in David the heart that would sing,







The Lord is my shepherd; I shall not want. He makes me to lie down in green pastures; He leads me beside the still waters. He restores my soul; He leads me in the paths of righteousness for His name’s sake. Yea, 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. You prepare a table before me in the presence of my enemies; You anoint my head with oil; my cup runs over. Surely goodness and mercy shall follow me all the days of my life; and I will dwell in the house of the Lord forever. (Psalm 23)







iv. Keeping the sheep meant you had to trust God in the midst of danger. David had lions and bears and wolves to contend with, and the sheep had to be protected. “The country round Bethlehem was not a peaceful paradise, and the career of a shepherd was not the easy life of lovesick swains which poets dream.” (Blaikie)







v. Does God have you keeping the sheep right now? Are you in a humble, lowly, servant’s place, but feel that God has called you to greater things? If He has, it will only be fulfilled as you are faithful in keeping the sheep right where you are at. This isn’t waiting time, this is training time. David was a great man, and a great king over Israel, because he never lost his shepherd’s heart.







5. (12-13) David is chosen and anointed.







So he sent and brought him in. Now he was ruddy, with bright eyes, and good-looking. And the Lord said, “Arise, anoint him; for this is the one!” Then Samuel took the horn of oil and anointed him in the midst of his brothers; and the Spirit of the Lord came upon David from that day forward. So Samuel arose and went to Ramah.







a. Now he was ruddy, with bright eyes, and good-looking: The physical description of David tells us he was of fair complexion (this is probably the meaning of ruddy, and alight complexion was considered attractive in that culture). He had bright eyes, which speak of vitality and intelligence. And he was good-looking.







i. David had a pleasant appearance, but he did not look like Saul, who was a choice and handsome young man. There was not a more handsome person than he among the children of Israel. From his shoulders upward he was taller than any of the people. (1 Samuel 9:2) David looked nice, but you didn’t look at him and say, “There’s a born leader. There is a king.” That is what people said when they looked at Saul. When they looked at David, they said “That’s a nice looking boy.”







ii. But look at what God said to Saul about David prophetically in 1 Samuel 15:28: The Lord has torn the kingdom of Israel from you today, and has given it to a neighbor of yours, who is better than you. As unlikely as he appeared, David was better than Saul in the eyes of God.







iii. We don’t know how old David was at this time. The ancient Jewish historian Josephus says that David was ten years old. Others guess he was about fifteen years old. It’s safe to say he was somewhere in that range.







b. And the Lord said, “Arise, anoint him; for this is the one!” David’s seven brothers, by all outward appearance, seemed to be better material for royalty. David, as unlikely as he was, was the one.







i. If it was strange for God to find the king of Israel at the sheepfold, it was even stranger for the Savior of the World to come from a carpenter’s shop. God looks for different qualities in leaders than we normally look for.







ii. David was a shepherd, but there were a lot of shepherds. David was good-looking, but so were a lot of young men. David was young, but there were plenty of young men God could have chosen. God described what made David special in 1 Samuel 13:14: The Lord has sought for Himself a man after His own heart, and the Lord had commanded him to be commander over His people. What made David the one was that he was a man after God’s own heart.







iii. God’s choice of David shows that we don’t have to quit our jobs and enter into full-time ministry to be people after God’s own heart. We don’t need to be famous or prominent to be people after God’s own heart. We don’t need to be respected or even liked by others to be people after God’s own heart. We don’t need status, influence, power, the respect or approval of men, or great responsibilities to be people after God’s own heart.







iv. Where did David get this heart? Obviously, from time spent with the Lord. But someone started him on that path. David says nothing of his father, but twice in the Psalms he refers to his mother as a maidservant of the Lord (Psalm 86:16 and 116:16). Probably, it was David’s godly mother who poured her heart and love and devotion of the Lord into him, and gave him a foundation to build on in his own walk with the Lord. Like Timothy, another young man used of the Lord, God used David’s mother to pour into him a godly faith (2 Timothy 1:5). Mothers, might God use you to raise up a David or a Timothy?







d. Then Samuel took the horn of oil and anointed him in the midst of his brothers: From the actions of David, Jesse, and David’s brothers from this point on, we can gather that only God and Samuel knew exactly what was happening here.







i. Everyone else probably thought that Samuel was just honoring David for some reason. Probably no one even dared to think that this was David’s anointing to be king over all Israel. But God knew, because He had been working in David’s heart for a long time. “The public anointing was the outcome of what had taken place in private between David and God long before.” (Redpath)







ii. In some ways, David’s anointing was similar to Saul’s (1 Samuel 10:1). Both were anointed in secret, and neither immediately took the throne. But over time, David responded to the anointing of God in a completely different way than Saul.







iii. There were three outward evidences of the destiny God had for David’s life. The first evidence was the anointing. He received that immediately. The second evidence was the spiritual battle he entered into with Saul. The final evidence was when he received the crown and was enthroned in Israel, some 25 years later. It was a long time between the time David was chosen and anointed to be a king and the time he was crowned. In our lives, it is a long time for most of us between when we are chosen and anointed, and the time when we receive our crowns (2 Timothy 4:8). In between, there is a lot of conflict and spiritual warfare God has for us. The spiritual warfare is just as much evidence of our destiny as the anointing and the crowning!







e. And the Spirit of the Lord came upon David from that day forward: The real anointing happened when the Holy Spirit came upon David. The oil on the head was just a sign of this inward reality.







i. The symbol of the Holy Spirit coming upon David was the anointing oil on his head. The symbol of the Holy Spirit coming upon Jesus was the dove that appeared from heaven. The symbol of the Holy Spirit coming upon the disciples was the tongues of fire that appeared over their heads. The Holy Spirit loves to do His work as He wills, in many different ways.







f. So Samuel arose and went to Ramah: What? Didn’t Samuel begin a “Let’s Enthrone David” political party? Didn’t he begin to undermine Saul’s throne, and look for a way to establish David as king? No. Samuel took one look at David, and reacted exactly the way God wanted him to: “Lord, I don’t know why You chose this kid. But You will have to put him on the throne. I can’t do it.”







i. And God would do it. 1 Samuel 16:13 is the first mention of the name David in the book of 1 Samuel. He has been prophetically referred to on several occasions before (1 Samuel 13:14, 15:28). But this is the first mention of his name, which means “Beloved” or “Loved One.”







ii. David will become one of the greatest men of the Bible, being mentioned more than 1,000 times in the pages of Scripture - more than Abraham, more than Moses, more than any man in the New Testament. It’s no accident that Jesus wasn’t known as the “Son of Abraham” or the “Follower of Moses,” but as the Son of David (Matthew 9:27 and at least a dozen other places).







iii. “From whatever side we view the life of David, it is remarkable. It may be that Abraham excelled him in faith, and Moses in the power of concentrated fellowship with God, and Elijah in the fiery force of his enthusiasm. But none of these was so many-sided as the richly gifted son of Jesse.” (Meyer)







iv. But it all began here - as David was keeping the sheep. No wonder the Lord would later say of David, in Psalm 78:70-72: He also chose David His servant, and took him from the sheepfolds; from following the ewes that had young He brought him, to shepherd Jacob His people, and Israel His inheritance. So he shepherded them according to the integrity of his heart, and guided them by the skillfulness of his hands.







B. Saul’s distressing spirit.







1. (14) Saul’s distressing spirit troubles him.







But the Spirit of the Lord departed from Saul, and a distressing spirit from the Lord troubled him.







a. In 1 Samuel 16:13, the Spirit of the Lord came upon David from that day forward. As the Spirit of the Lord comes upon David, a distressing spirit came to Saul, and troubled him.







b. If God is all-good, why did He send a distressing spirit upon Saul? There are two senses in which God may send something. He may send something in the active sense, or He may send something in a passive sense. Actively, God never initiates or performs evil; He is the Father of lights, with whom there is no variation or shadow of turning (James 1:17). Passively, God may withdraw the hand of His protection, and therefore allow evil to come, without being the source of the evil itself.







c. This is indicated by what happened with Saul. First, the Spirit of the Lord departed from Saul. This meant Saul lost his spiritual “protection” and covering. So, Satan was more than ready to send a distressing spirit to fill the void in Saul.







i. “God seems to have taken what gifts he had, and given them to David; and then the evil spirit came upon Saul; for what God fills not, the devil will.” (Clarke)







ii. This is why the continual presence of the Holy Spirit for all Christians is such a comfort for us. We don’t have to fear that God will take the Holy Spirit from us (Romans 8:9-11, 1 Corinthians 6:19-20).







iii. Ellison on the distressing spirit: “With us it suggests a spirit that was morally evil . . . here it merely conveys the thought that the outcome of his working was calamitous for Saul.”







c. Why? Did God allow all this? Perhaps this was to judge Saul’s past wickedness and rebellion against the Holy Spirit’s guidance. This may be an example of God giving Saul over to his sin.







i. Saul clearly had the Spirit of the Lord upon him at one time (1 Samuel 10:10). Yet, as he showed himself proud and rebellious against God, Saul resisted the Holy Spirit. He told the Holy Spirit “No” and “Go away” so many times, that God finally gave Saul what he wanted. But Saul never realized the price he would pay when the Spirit of the Lord departed from him. Saul thought he would be more free to do his thing without the Spirit of the Lord “bugging” him. He didn’t realize he would be in even more bondage to a distressing spirit that troubled him.







ii. Even in this, Saul could have repented. He was not past the place of repentance and restoration before God. It was up to him to receive God’s correction and respond with a tender, repentant heart before the Lord.







d. A distressing spirit from the Lord troubled him: Today, Saul would probably be diagnosed as mentally ill. Yet his problem was spiritual in nature, not mental or psychological.







i. There are many people in mental hospitals today that are really suffering from spiritual problems. It is certainly wrong to assume that every case of mental distress is spiritual, because chemical imbalances and physiological problems are also real in our fallen world. Even so, there are certainly some that liberation from a distressing spirit, and may never find it in our modern mental health system.







ii. “I have considered his malady to be of a mixed kind, natural and diabolical; there is too much of apparent nature in it to permit us to believe it was all spiritual, and there is too much of apparent supernatural influence to suffer us to believe that it was all natural.” (Clarke)







2. (15-17) A solution suggested.







And Saul’s servants said to him, “Surely, a distressing spirit from God is troubling you. Let our master now command your servants, who are before you, to seek out a man who is a skillful player on the harp; and it shall be that he will play it with his hand when the distressing spirit from God is upon you, and you shall be well.” So Saul said to his servants, “Provide me now a man who can play well, and bring him to me.”







a. Saul’s servants said to him, “Surely a distressing spirit from God is troubling you.” It was obvious to Saul’s servants, but it does not seem to have been obvious to Saul. Often our spiritual condition is far more apparent to others than it is to our selves.







b. Seek out man who is a skillful player: Essentially, Saul’s servants are advising that he find what we would call a “worship leader.” They will seek out a man who can, using music, bring the love, peace, and power of God to Saul.







i. God created music, and gave it the capability to touch people with great power. Music can be used for great good or for great evil, because it is such a power tool of communication to our inner being.







ii. Especially, God wants the power of music to be used in worshipping Him. In heaven, God’s people worship Him with music and singing (Revelation 14:2-3). On earth, we should worship God the same way (Psalm 150). Worship is, and should be, more than music and singing; but certainly music and singing are wonderful, God-appointed ways to worship the Lord!







iii. God wants His people to worship Him, and God can do a tremendous work in the hearts and lives of His people through worship. Because worship is so important, worship leaders are important. Saul needed to be led into worship, so it was important to seek out a man to do the job.







iv. There is a sense in which the worship minister is like a priest in the Old Testament, standing between God and the congregation. His job is not to entertain the people, or even to please the people, but to lead them into worshipping God in Spirit and in truth.







v. In describing the ministry of priests in Exodus 28:1-21, 29, the Lord repeatedly called them to minister to Me. Clearly, the job of the priests was to offer ministry unto God; yet at the same time, God wanted them to have a heart for the people. On their shoulders and over their hearts, God wanted to priests to have the names of the tribes of Israel. This shows both aspects of worship ministry - it has to be done unto the Lord, yet with the people on our hearts and shoulders. In worship ministry, there can be two harmful extremes. We can do ministry connected to the Lord, but not to the people; or we can do ministry connected to the people but not to the Lord. We have to be in close communion with God, and have the people on our hearts (loving them) and on our shoulders (working hard for them).







c. You shall be well: In the past, Saul received the Spirit of the Lord in the presence of music (1 Samuel 10:10). Perhaps this is an effort to recreate that experience.







3. (18) A man is nominated.







Then one of the servants answered and said, “Look, I have seen a son of Jesse the Bethlehemite, who is skillful in playing, a mighty man of valor, a man of war, prudent in speech, and a handsome person; and the Lord is with him.”







a. Look, I have seen a son of Jesse: Saul’s servants suggested that Saul command a search; Saul commanded the search, and then one of Saul’s servants answered and said he had found a man to be Saul’s worship leader. What kind of man was this son of Jesse (David), to make him a fit worship leader for Saul?







b. Skillful in playing: To lead Saul in worship, and to minister to him in music, David had to be skillful in playing. The technical quality of music makes a difference in being an effective worship leader. The heart matters, but so does technical ability.







i. This doesn’t mean that a person has to be a virtuoso before they can be used of God. But it does mean that they cannot tolerate a too casual, unconcerned, lazy, “we don’t really need to practice” attitude. Skillful in playing reflects an attitude as much as it reflects ability.







c. A mighty man of valor, a man of war: Worship ministry is a constant battleground. There are often conflicts and contentions surrounding worship ministry, and if someone isn’t equipped and ready for spiritual warfare, they will probably be spiritually and emotionally “injured” in worship ministry, and probably “injure” others!







i. So much of what makes a person a good musician or a good artist goes against true worship ministry. The desire for the spotlight, the desire for prominence, the desire for attention, the need for ego satisfaction, all work against effective worship.







ii. Worship ministers must make war against the world. Worldly ideas and approaches to music don’t belong in worship ministry. This isn’t to say that certain musical styles are off-limits; much of today’s “old fashioned gospel music” was cutting edge when first composed. But it does mean that the things that are important to the world in music shouldn’t be important in worship.







iii. Worship ministers must make war against the devil. He is constantly trying to stir up strife, jealousy, hurt feelings, pride, discouragement, and anything else he can find. Satan has a special “regard” for worship ministry, because before his fall, he was the “worship leader” of heaven (Ezekiel 28:12-15).







iv. Worship ministers must make war against the flesh. To be effective in worship ministry, or in any ministry, one must die to self. If you “must” be up on the platform, you need to die to self. If you “must” have a solo, you need to die to self. If you “must” have it your way, you need to die to self. Much of the conflict in worship ministry blamed on the devil really comes just from the flesh. The devil just doesn’t have the time to be the source of all the problems that can come up in worship ministry! Sometimes it is much more convenient to blame then devil than to die to self and crucify the flesh with its passions and desires.







d. Prudent in speech: Good worship ministry needs a lot of diplomacy. Everyone has an opinion on music, and everyone has a suggestion. Effective worship ministers know when to speak and when to be quiet on the platform, among the team, and in the congregation.







e. A handsome person: David was a good-looking young man (1 Samuel 16:12). An effective worship minister doesn’t need to be a fashion model, but their appearance is important. They need to present themselves so as to be invisible. If they are so dressed up, or so dressed down, that their appearance calls attention to themselves, it needs to change.







f. The Lord is with him: This is the most important attribute. The other measures will grow and develop, but it must be said of any worship minister, the Lord is with him. This means that they called by God, submitting to God, and submitting to whatever leadership the Lord has placed over them.







4. (19-23) David enters Saul’s court.







Therefore Saul sent messengers to Jesse, and said, “Send me your son David, who is with the sheep.” And Jesse took a donkey loaded with bread, a skin of wine, and a young goat, and sent them by his son David to Saul. So David came to Saul and stood before him. And he loved him greatly, and he became his armorbearer. Then Saul sent to Jesse, saying, “Please let David stand before me, for he has found favor in my sight.” And so it was, whenever the spirit from God was upon Saul, that David would take a harp and play it with his hand. Then Saul would become refreshed and well, and the distressing spirit would depart from him.







a. Send me your son David, who is with the sheep: Since this happened after Samuel anointed David, we know that he simply returned to the sheep after he was anointed king. Perhaps David didn’t understand the significance of what Samuel did yet. Or, if he did, he understood that it was God’s job to bring him to the throne. In the meantime, David would simply go back to the sheep.







b. David did not have to manipulate his way into the palace or into Saul’s favor. He allowed the Lord to open the doors for him. David didn’t have to wonder, “Is this of the Lord or is of me?” because he let the Lord open the doors for him.







i. “Wonder not that David was so suddenly advanced, from a poor contemptible shepherd, to so great a reputation; for these were the effects of that Spirit of the Lord, which he received when he was anointed.” (Poole)







c. And he loved him greatly, and he became his armorbearer: David was an outstanding young man who was worthy of his name (“Beloved” or “Loved One”). Saul took to him immediately, and gave him the important and trusted position of armorbearer, his chief assistant in battle. A soldier’s life would often depend on the courage and faithfulness of his armorbearer, and Saul knew David was worthy of this position.







i. This was an important time in David’s life and training for the destiny God had for him. For the first time, he was in a royal court, and began to learn the customs and manners that he would need to be a good king later in life.







d. David would take a harp and play it: A harp is a lyre, the ancient version of the guitar. This isn’t speaking of one of the big harps you might find in an orchestra.







e. Then Saul would become refreshed and well: God used David to minister to Saul. David was happy to be used. What seemed like a great arrangement would not stay great for very long.







i. God was at work in ways no one could see. It seems plain to us from our distant perspective, but at the time, perhaps only Samuel knew what was going on. “Unwittingly, Saul was becoming dependent on the one designated to succeed him.” (Baldwin)

© 2001 David Guzik - No distribution beyond personal use without permission




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Taken from: http://www.enduringword.com/commentaries/0916.htm

Wednesday, December 7, 2011

Possible DNA for the Davidides




Here is a most interesting angle on Jacob and his Sons, taken from:
http://miriamhakedosha.blogspot.com/2008/03/sons-of-jacob-dna-and-jews.html




Studies in DNA have demonstrated that the Jewish people are of very diverse direct male line ancestry. The question thus arises what is the Y-DNA of Abraham’s descendants. Due to studies regarding the Cohanim many now suppose that the Y-DNA of the Israelites is from the J haplogroup due to the large percentages of the J Haplogroup found in the DNA of both Ashkenazi and Sephardi claimants to Cohen status. Some claimants to Davidic ancestry also belong to the J and G haplogroups. However I (through genealogical research into the Davidic Ancestry) believe that on the direct male line some of these Davidic families descend from Merwan ha Levi (J y-dna) and only on the female line from the Davidic lineage. Those claiming Davidic ancestry from G Y-haplogroup descend from a Hunza Valley Prince that married into the Davidic families in Sicily in the 11th century. Other claimants to Davidic ancestry belong to R1b haplotype. Some propose that the R1b Jewish ancestors are converts to Judaism. However I propose that it is in fact the J ancestors that are the converts to Judaism in the 2-3rd century BC.







J haplogroup is what I call the Assyrian-Samaritan-Saducee group. DNA studies on the Samaritans demonstrate that they are of the J haplogroup with the Cohen Modal Haplotype except for their Levite clan which is E3b. A group of Samaritans at the time of the Maccabees embraced Rabbinic Judaism and introduced the J and E haplogroups into the Jewish genetic pool. Among these Samaritans were those who claimed Cohen and Levite status. Their claims to Zadok priestly status were denied by the Essenes and many others. Zadok the priestly leader of these Tzadokim was called by the Essenes the Wicked Priest. The descendants of these priestly Tzadokim (Saducees) where influencial in Jerusalem in the first century, however the people would not allow one of them to be High Priest so they formed a priestly party around the family of Annas and Caiaphas who were of true Aaronite descent. Later one of their group in the 40’s of the first century became High Priest.



These priestly Tzadokim were connected to the Pharisee 'House of Shammai'. Shammai was also descended from these Samaritan converts who practiced a more stringent form of Judaism. The Samaritans call themselves the Shamerim (Observant Ones). It would seem that these Samaritan converts split into two groups at the time of the great Pharisee Rabbi Antigonus of Soco, one group of these Shamerim remained with the Pharisees while Zadok a Shamerim Cohen distorted Antonigus' teaching and founded the break away group of the Tzadokim. After the destruction of the Second Jewish Temple the descendants of these J and E priests and Levites continued in the diaspora to claim Cohen and Levite status. Of course this does not mean that Jews of the J and E haplogroups are not descendants of the Patriarchs – no doubt they are - through many lines of their maternal ancestries.







I believe that the Sons of Jacob-Israel belong to the R1b Y-haplogroup and that the Atlantic Modal haplotype (AMH) may include the Davidic one. R1a are the sons of Esau- Edom and this haplogroup entered the Jewish people through the Khazars who were of varied Y-haplogroups. R2 may be a group descended from the sons of Esau. I do not accept the rather fanciful datings of the evolutionists which distorts the DNA mutation rates. The mitochondrial Eve is more correctly dated to 6000-6500 years ago and the Y- Adam to 4000 years ago according to some researchers. Of course those entrenched in an evolutionist mindset will find any explanation to prop up the crumbling edifice of the philosophy called Evolution.







Being Jewish is more than paternal genetic ancestry. One is no more or less a Jew no matter what ones Y-DNA proves to be. There are many male line descendants of the Patriarch’s who are not Jewish. However one is a Hebrew if it is on one’s direct maternal line and I believe all those who have mt-DNA of mt-haplogroups H and V are direct maternal descendants of the Davidic Matriarchs. I also believe that mt-haplotypes J and T are Hebrew maternal haplogroups from among the female descendants of the matriarch’s Bilhah and Zilpah. Mt –haplogroup U and K are the descendants of the Matriarchs Leah, Dinah and Asenath (mt-haplogroup N) via Asenath's daughter called Asterope or Hesperia by the Greeks and her seven daughters called the Hesperides. Mt-haplogroup I may be from Ruth the Moabitess via Queen Esther. Ruth was also a maternal descendant of Dinah. Asenath had seven daughters who each had 7 daughters - this maternal line clan were called the Daughters of Dinah (Dana/Don/Danaan/Diana/Dione). Through these maternal clans of Dinah a large portion of the world's population is descended from the matriarch's of Israel.







Looking at the DNA evidence has revealed that some of my previous ideas about the identities of the Lost Tribes (R1b) to be mistaken and the genetic evidence seems to confirm an Edomite identity (R1a)in Europe more widespread than I thought especially in Eastern Europe. The evidence seems to confirm much of the ideas of the Jewish organisation called Brit-am except that Spain and Portugal are basically genetically Israelite nations which confirms my own ideas and not those of Brit-am. It is possible that R1b1c9 (U106) is a group of Ephraimite or Zebulonite ancestry. R1b1c7 (M222) may be a Davidic clan as my genealogical research demonstrates that Niall of the Nine hostages is of Davidic ancestry through Joseph of Arimathea. R1b1c10 (U152) may be a Levite or Judaite clan. R1b1c6 (M167/SYR2627) possibly a Benjaminite or Simeonite or Judahite clan. Y-Haplogroup I is closely related to J and is an Assyrian haplogroup originating in the North of ancient Assyria. According to Velikovsky the Assyrians went into Europe. Hopefully further research and testing will led to a future identification of all the tribes of Israel. When the ridiculously long datings of the haplogroups are corrected and the groups are placed in historical times many interesting discoveries may abound.







The Miraculous DNA Double Helix-like St Joseph Staircase of Santa Fe



The mystery of the DNA is connected to the mystery of St Joseph and the Teli and the Payot (taltalim). This is also connected to the concept of Jacob's ladder and the genealogical tree of the Messiah (see Blessed Anne Catharine Emmerich). The original all wood staircase in Santa Fe that reminds one of the double helix DNA did not have the railing which was added later for safety. The Teli is also spiral and the Jewish sidecurls represent this. The 'lightning flash' of the Sefirot also represent this spiral Jacob's ladder. Rabbi Abraham Abulafia speaks of the 3 reliable witnesses as the Teli, the Galgal and the Heart which are linked to the King of the Universe/Space, the Sovereign of the Year/Time and the King of the Soul (as does the "Bahir"). The evangelist St John the Beloved calls these three witnesses the spirit, water and blood. The spirit represents the soul or heart, the water the sphere (galgal)and the blood the teli. The blood here refers to the mystery of the Jacob's ladder we call DNA.



William Blake's Jacob's Ladder



Blessed Anne Catharine Emmerich writes in regards to Jacob's Ladder: ...I saw Jacob, on his journey to Mesopotamia, lying asleep on the spot where Bethel afterward stood. The sun had set. Jacob lay stretched on his back, a stone under his head, his staff resting on his arm. Then I saw the ladder that Jacob beheld in his dream, and which in the Bible is described as "standing upon the earth, and the top thereof touching heaven." I saw this ladder rising up to heaven from Jacob where he lay upon the earth. It was like a living genealogical tree of his posterity. I saw below on the earth, just as those genealogical trees are represented, a green trunk as if growing out of the sleeping Jacob. It divided into three branches which arose in the form of a triangular pyramid whose apex reached the heavens. The three branches were connected by other smaller ones that formed a three-sided pyramidal ladder. I saw this ladder surrounded by numerous apparitions. I saw on it Jacobs descendants, one above another; they formed the ancestry of Jesus according to the flesh. They often crossed over from side to side, stepping past and even before one another. Some stood back and others from the opposite side stepped before them, according as the germ of the Sacred Humanity was clouded by sin and then again purified by continence until at last the pure flower, the Holy Virgin in whom God willed to become Man appeared on the highest point of the ladder touching the heavens. I saw Heaven open above her and disclose the splendor of God. God spoke thence to Jacob..."



The Zohar also connects Jacob's Ladder to the mystery of the human body. "Soncino Zohar, Bereshith, Section 1, Page 150b - Jacob then said: THIS IS NONE OTHER THAN THE HOUSE OF GOD , implying: This is not to remain idle; its covenant is not meant to exist in isolation. It is in sooth a godly abode, to be used for the promotion of fecundity and for receiving blessing from all the bodily organs. For indeed this is THE GATE OF HEAVEN , or, in other words, the gate of the Body, the gate assuredly through which pass the blessings downwards, so that it is attached both on high and below: on high, as being the gate of heaven, and below, as being none other than the house of God."







The lightning flash of the Sefirot is also seen as the Nehushtan (bronze Serpent) which looks like a spiral staircase ascending through the spiritual worlds.







There were also spiral staircases in the Temple. One of them is mentioned in 1 Kings 6:8. Jacob's Ladder was seen as a spiral staircase for bringing Torah from Heaven to earth as the Hebrew words for ladder, spiral and Sinai are all 130 in gematria. The High Priest used to ascend one such spiral staircase from the Parvah Chamber to a mikveh where he immersed as part of his preparation for Yom Kippor. As the Temple was built in the form of the Divine Man (Adam Kadmon)on the north and south sides there were spiral staircases representing the payots (Taltalim) of the Divine Man. The braided Challah bread loaf also represents this spiral (lullim) staircase or ladder (sulam)and the Challot for Shavout is decorated on top with a ladder. Challot on Rosh haShanah are also often made in the shape of a ladder.







Added 11th May 2008: Last night while in Eucharistic Adoration I came upon this passage in the Revelations to Blessed Anne Catherine Emmerich, which confirmed what I had written about Zadok (or Sadoch)being a Samaritan. This is from The Volume 2 of the Life of Jesus Christ.



"The Jews of Giskala were on that day celebrating a feast commemorative of their deliverance from the yoke of a tyrant, the first founder of the Sadducees. He lived over two hundred years before Christ, but I have forgotten his name. He was one of the officers of the Sanhedrin in Jerusalem, and was charged to watch over the points of faith not found set down in the written Law. He had tormented the people horribly with his rigorous ideas, one of which was that no reward could be hoped from God, but that He was to be served by them as slaves serve their master. Giskala was his birthplace, but his townsmen held his memory in horror. Today's festival was a memorial rejoicing at his death. One of his disciples was from Samaria. Sadoch, who denied the dogma of the resurrection of the body, continued to promulgate the founder's doctrine. He was a pupil of Antigonus. Sadoch also had a Samaritan accomplice helping to propagate his errors." The first Sadducee that Blessed Anne Emmerich mentions but has forgotten his name is Boethus. This Zadoch is the source of the Cohen J2 y-na found among Jews and his accomplice was a Samaritan Levite the source of E y-dna among Jews. J1 among the Jewish cohanim comes from the Ishmaeli Cohanim of Second Temple Times possibly from the ancestor of the Joshua-Marhiv clan of the Samaritans or more likely from the Samaritan High priestly clan that died out in the 17th century who claimed descent from the Samaritan High Priest Ishmael (c.8th century BC).



Posted by Athol at 7:09 AM

Wednesday, November 30, 2011

King Solomon on the Plagues and Exodus




Book of Wisdom (or Wisdom of Solomon)



Chapter 11



1



She made their affairs prosper through the holy prophet.



2



1 They journeyed through the uninhabited desert, and in solitudes they pitched their tents;



3



they withstood enemies and took vengeance on their foes.



4



When they thirsted, they called upon you, and water was given them from the sheer rock, assuagement for their thirst from the hard stone.



5



For by the things through which their foes were punished they in their need were benefited.



6



2 Instead of a spring, when the perennial river was troubled with impure blood



7



as a rebuke to the decree for the slaying of infants, You gave them abundant water in an unhoped-for way,



8



once you had shown by the thirst they then had how you punished their adversaries.



9



For when they had been tried, though only mildly chastised, they recognized how the wicked, condemned in anger, were being tormented.



11



Both those afar off and those close by were afflicted:



10



the latter you tested, admonishing them as a father; the former as a stern king you probed and condemned.



12



For a twofold grief took hold of them and a groaning at the remembrance of the ones who had departed.



13



For when they heard that the cause of their own torments was a benefit to these others, they recognized the Lord.



14



Him who of old had been cast out in exposure they indeed mockingly rejected; but in the end of events, they marveled at him, since their thirst proved unlike that of the just.



15



3 And in return for their senseless, wicked thoughts, which misled them into worshiping dumb serpents and worthless insects, You sent upon them swarms of dumb creatures for vengeance;



16



that they might recognize that a man is punished by the very things through which he sins.



17



For not without means was your almighty hand, that had fashioned the universe from formless matter, to send upon them a drove of bears or fierce lions,



18



Or new-created, wrathful, unknown beasts to breathe forth fiery breath, Or pour out roaring smoke, or flash terrible sparks from their eyes.



19



Not only could these attack and completely destroy them; even their frightful appearance itself could slay.



20



Even without these, they could have been killed at a single blast, pursued by retribution and winnowed out by your mighty spirit; But you have disposed all things by measure and number and weight.



21



For with you great strength abides always; who can resist the might of your arm?



22



4 Indeed, before you the whole universe is as a grain from a balance, or a drop of morning dew come down upon the earth.



23



But you have mercy on all, because you can do all things; and you overlook the sins of men that they may repent.



24



For you love all things that are and loathe nothing that you have made; for what you hated, you would not have fashioned.



25



And how could a thing remain, unless you willed it; or be preserved, had it not been called forth by you?



26



But you spare all things, because they are yours, O LORD and lover of souls,



--------------------------------------------------------------------------------

1 [2-4] Few verses in these later chapters can be fully understood without consulting the passages in the Mosaic books which are indicated in the cross references. The theme of this part of the book is expressed in ⇒ Wisdom 11:5 and is illustrated in the following chapters by five examples drawn from Exodus events.



2 [6-8] The perennial river: the Nile; the contrast is between the first plague of Egypt (⇒ Exodus 7:17-24) and the water drawn from the rock in Horeb (⇒ Exodus 17:5-7; ⇒ Numbers 20:8-11).



3 [15] Dumb: that is, irrational.



4 [22] Grain from a balance: a tiny particle used for weighing on sensitive scales.



Chapter 12



1



for your imperishable spirit is in all things!



2



Therefore you rebuke offenders little by little, warn them, and remind them of the sins they are committing, that they may abandon their wickedness and believe in you, O LORD!



3



For truly, the ancient inhabitants of your holy land,



4



whom you hated for deeds most odious - Works of witchcraft and impious sacrifices;



5



1 a cannibal feast of human flesh and of blood, from the midst of. . . - These merciless murderers of children,



6



and parents who took with their own hands defenseless lives, You willed to destroy by the hands of our fathers,



7



that the land that is dearest of all to you might receive a worthy colony of God's children.



8



But even these, as they were men, you spared, and sent wasps as forerunners of your army that they might exterminate them by degrees.



9



Not that you were without power to have the wicked vanquished in battle by the just, or wiped out at once by terrible beasts or by one decisive word;



10



But condemning them bit by bit, you gave them space for repentance. You were not unaware that their race was wicked and their malice ingrained, And that their dispositions would never change;



11



for they were a race accursed from the beginning. Neither out of fear for anyone did you grant amnesty for their sins.



12



For who can say to you, "What have you done?" or who can oppose your decree? Or when peoples perish, who can challenge you, their maker; or who can come into your presence as vindicator of unjust men?



13



For neither is there any god besides you who have the care of all, that you need show you have not unjustly condemned;



14



Nor can any king or prince confront you on behalf of those you have punished.



15



But as you are just, you govern all things justly; you regard it as unworthy of your power to punish one who has incurred no blame.



16



For your might is the source of justice; your mastery over all things makes you lenient to all.



17



2 For you show your might when the perfection of your power is disbelieved; and in those who know you, you rebuke temerity.



18



But though you are master of might, you judge with clemency, and with much lenience you govern us; for power, whenever you will, attends you.



19



And you taught your people, by these deeds, that those who are just must be kind; And you gave your sons good ground for hope that you would permit repentance for their sins.



20



For these were enemies of your servants, doomed to death; yet, while you punished them with such solicitude and pleading, granting time and opportunity to abandon wickedness,



21



With what exactitude you judged your sons, to whose fathers you gave the sworn covenants of goodly promises!



22



Us, therefore, you chastise and our enemies with a thousand blows you punish, that we may think earnestly of your goodness when we judge, and, when being judged, may look for mercy.



23



Hence those unjust also, who lived a life of folly, you tormented through their own abominations.



24



For they went far astray in the paths of error, taking for gods the worthless and disgusting among beasts, deceived like senseless infants.



25



Therefore as though upon unreasoning children, you sent your judgment on them as a mockery;



26



But they who took no heed of punishment which was but child's play were to experience a condemnation worthy of God.



27



For in the things through which they suffered distress, since they were tortured by the very things they deemed gods, They saw and recognized the true God whom before they had refused to know; with this, their final condemnation came upon them.



--------------------------------------------------------------------------------

1 [5] And of blood, from the midst of . . .: this line is obscure in the current Greek text and in all extant translations. Either one or two words would complete it. The horrible crimes here spoken of (cf ⇒ Wisdom 14:23) were not unheard of in the ancient pagan world.



2 [17] The brunt of God's anger and vindictive justice is borne by those who know him and yet defy his authority and might. Cf ⇒ Wisdom 1:2; ⇒ 15:2 but also ⇒ 12:27; ⇒ 18:13.



Chapter 13



1



1 For all men were by nature foolish who were in ignorance of God, and who from the good things seen did not succeed in knowing him who is, and from studying the works did not discern the artisan;



2



2 But either fire, or wind, or the swift air, or the circuit of the stars, or the mighty water, or the luminaries of heaven, the governors of the world, they considered gods.



3



Now if out of joy in their beauty they thought them gods, let them know how far more excellent is the Lord than these; for the original source of beauty fashioned them.



4



Or if they were struck by their might and energy, let them from these things realize how much more powerful is he who made them.



5



For from the greatness and the beauty of created things their original author, by analogy, is seen.



6



3 But yet, for these the blame is less; For they indeed have gone astray perhaps, though they seek God and wish to find him.



7



For they search busily among his works, but are distracted by what they see, because the things seen are fair.



8



But again, not even these are pardonable.



9



For if they so far succeeded in knowledge that they could speculate about the world, how did they not more quickly find its LORD?



...



Taken from: http://www.vatican.va/archive/ENG0839/__PLU.HTM

Tuesday, November 29, 2011

"True wisdom is a participation in the mind of God"




GENERAL AUDIENCE OF JOHN PAUL II


Wednesday

29 January 2003


Book of Wisdom (1-6.9-11)




True wisdom is a participation in the mind of God




1. The canticle we just heard now presents a great part of a long prayer placed on the lips of Solomon, who in the biblical tradition is considered the just and wise king par excellence. It is offered to us in the ninth chapter of the Book of Wisdom, an Old Testament work that was written in Greek, perhaps at Alexandria, Egypt, at the dawn of the Christian era. In it we can perceive tones of the lively, open Judaism of the Jewish Diaspora in the Hellenistic world. This Book offers us three currents of theological thought: blessed immortality as the final end of the life of the just (cf. cc. 1-5); wisdom as a divine gift and guide of life and of the decisions of the faithful (cf. cc. 6-9); the history of salvation, especially the fundamental event of the Exodus from Egyptian oppression, as a sign of that struggle between good and evil that leads to full salvation and redemption (cf. cc. 10-19). 2. Solomon lived about ten centuries before the inspired author of the Book of Wisdom, but has been considered the founder and ideal author of all later sapiential thought. The prayer in the form of a hymn placed on his lips is a solemn invocation addressed to "the God of my fathers, Lord of mercy" (9,1), that he would grant the precious gift of wisdom. In our text there is a clear allusion to the scene narrated in the First Book of Kings when Solomon, at the beginning of his reign, goes up on the heights of Gibeon where there was a sanctuary. After celebrating a grandiose sacrifice, he has a revelation in a dream at night. To the request of God himself, who invited him to ask for a gift, he replies: "Give your servant, therefore, an understanding heart to judge your people and to distinguish right from wrong" (I Kgs 3,9). 3. The starting point offered by Solomon's prayer is developed in our Canticle in a series of appeals to the Lord to grant the irreplaceable treasure of wisdom. In the passage presented by the Liturgy of Lauds we find these two prayers: "Give me Wisdom ... send her forth from your holy heavens and from your glorious throne" (Wis 9,4.10). Without this gift we are conscious that we lack a guide, as if we were without a polar star to direct us in the moral choices of life: "I am ... a man weak and short-lived and lacking in comprehension of judgement and of laws ... if Wisdom, which comes from you be not with [me] [I] shall be held in no esteem" (vv. 5-6). It is easy to intuit that this "wisdom" is not mere intelligence or practical ability, but rather a participation in the very mind of God who "with his wisdom [has] established man" (cf. v. 2). Thus it is the ability to penetrate the deep meaning of being, of life and of history, going beyond the surface of things and events to discover their ultimate meaning, willed by the Lord. 4. Wisdom is a lamp that enlightens the moral choices of daily life and leads us on the straight path "to understand what is pleasing in [the] eyes [of the Lord] and what is comformable with your commands" (cf. v. 9). For this reason the Liturgy makes us pray with the words of the Book of Wisdom at the beginning of the day, so that God may be close to us with his wisdom and "assist us and support us in our (daily) toil" (cf. v. 10), revealing to us the good and evil, the just and unjust. Taking the hand of divine Wisdom, we go forward confidently in the world. We cling to her loving her with a spousal love after the example of Solomon who, according to the Book of Wisdom, confessed: "I loved and sought after her from my youth; I sought to take her for my bride and was enamoured of her beauty" (Wis 8,2). The Fathers of the Church identified Christ as the Wisdom of God, following St Paul who defined Christ as "the power of God and the wisdom of God" (I Cor 1,24). Let us conclude with the prayer St Ambrose addresses to Christ: "Teach me words rich in wisdom for you are Wisdom! Open my heart, you who have opened the Book! Open the door that is in Heaven, for you are the Door! If we are introduced through you, we will possess the eternal Kingdom. Whoever enters through you will not be deceived, for he cannot err who enters the dwelling place of Truth" (Commento al Salmo 118/1 [Comment on Psalm 118]: SAEMO 9, p. 377). ***

....


Taken from: