Posted in Love

To God be The glory in our lives, Amen

Once upon a season, David ran for his life, chased by Saul. He ran, slept in caves, fields, learning the skills he would need as king.

1 Samuel 21-31

We may look back and wonder why? We are touched by how profound his life became.

He had the chance to end it all, 1 Samuel 24. We are tested, stand firm in God’s Word!
1 Samuel 26:12 he may have passed his first test, again he was tested 1 Samuel 26:12. Mind you it reads “No one saw or knew about it, nor did anyone wake up. They were all sleeping, because The Lord had put them into a deep sleep.

An army? Without watchmen? Men taking shifts? This was not two or three men, but a battalion of soldier’s. Soldiers not mere men! Even if they were a ‘sleep’ overcame the men and they were not roused. Again, trial! And David who had been tried before had his ‘foe’ committed into his hands. Much like as at the first instance he refused to harm the annointed of The LORD.

We may ask “Was he crazy? I’d have ‘done’ him in a second!”

Hold up! A test is a test! Mind you, we will see that it was for a reason.

Jonathan died at the battle of Mount Gilboa along with his father and brothers (1 Samuel 31).

What next? Well, let us even in non Biblical terms examine David.

Why King David is one of the Bible’s most compelling characters

Hold up! Did David do wrong? You had better believe it! The chosen of The LORD sin?

One evening David got up from his bed and walked around on the roof of the palace. From the roof he saw a woman bathing. The woman was very beautiful.”

2 Samuel 11:2

Another test? We can read further, but not only was she made pregnant by king David, but her husband was allowed to be slain at the battlefront! This is after king David tried to wrangle himself out of his dilemma.
After Uriah repeatedly refused to see his wife Bathsheba, David sent him to his commanding officer Joab with a letter that ordered Joab to put Uriah on the front lines of the battle and have theother soldiers move away from him so that he would be killed by enemy soldiers.

We get deep into this lesson we learn from.
In 2 Samuel 12, the prophet Nathanconfronts David concerning his sin with Bathsheba and pronounces a judgment against David. Sadly, that judgment included the death of David and Bathsheba’s infant son (verse 14). The fact that an innocent child dies—instead of the guilty pair—is troubling in light of what we know of God’s justice and His care for children. We will attempt to clarify a few issues involved here. At the same time, we recognize that, even when we come to understand God better and accept some of His “harsher” actions, there is no relief from the visceral response we get when a child dies. Everyone should be hurt and appalled at the death of a child.
God does a lot of “uncomfortable” things that simply must be done in a world of sin. But the fact is that God never intended for us to be comfortable with sin and its outfall (which includes its punishment). We should be bothered by the effects of sin. Mature Christians understand this, but it doesn’t make living in a fallen world any easier.
In the case of the death of David’s infant son, some people feel anger at God for killing the child. There are two main points of contention that can cause problems in our thinking. The first is that God did not deal with David harshly enough. But this accusation ignores the context of the passage at hand; God did indeed punish David, and He did so threefold. David would never again have peace in his house, he would be publicly shamed for his private sin, and, at the apex, his son would die. Nathan outlined the three judgments:
“‘Now, therefore, the sword will never depart from your house, because you despised me and took the wife of Uriah the Hittite to be your own.’ This is what the Lord says: ‘Out of your own household I am going to bring calamity on you. Before your very eyes I will take your wives and give them to one who is close to you, and he will sleep with your wives in broad daylight. You did it in secret, but I will do this thing in broad daylight before all Israel. . . . The Lord has taken away your sin. You are not going to die. But because by doing this you have shown utter contempt for the Lord, the son born to you will die’” (2 Samuel 12:10–14).
In an honor-based culture (as was the ancient Near East), some things were worse than death, like public humiliation. Dishonor would be bad enough for the common citizen, but, as God made a point of reminding David, he was no common citizen—he was the king (2 Samuel 12:7). So, although God did not kill David for his evil deeds, the punishments he received caused him to live in shame. David did not get off easy.
A second point of contention is that, when God sent the illness that killed the child, He was unjustly punishing the child. However, from God’s perspective, He was not punishing the child; He was punishing David. The king’s grief was so severe that his servants thought he might die himself: “David pleaded with God for the child. He fasted and spent the nights lying in sackcloth on the ground. The elders of his household stood beside him to get him up from the ground, but he refused, and he would not eat any food with them. On the seventh day the child died. David’s attendants were afraid to tell him that the child was dead, for they thought, ‘While the child was still living, he wouldn’t listen to us when we spoke to him. How can we now tell him the child is dead? He may do something desperate’” (2 Samuel 12:16–18).
God’s intention in taking the infant in death was to punish David. After a brief illness, the child was gathered up into the arms of God—as all innocents are. This is not a bad thing. This does not exculpate David; when David sinned, he stole the potential of a life lived from his child, and that was a horrible theft, because life is wonderful, life is exciting, and God has a purpose for every life. But, using David’s other children as examples of how this child’s life might have played out, we can say that maybe God was preventing something worse. If this child had grown to reject God like his siblings, then his early death was his salvation. The death of a child will never feel right—and in no reasonable eyes would such a death seem right—yet it can indeed be right when ordained by God. In this case, that was demonstrably true, since God caused the illness.
Finally, we should not confound the high and perfect standards of God’s Law with how its subsequent justice plays out through the filter of God’s mercy. God’s Law and His mercy work together. They are decidedly cooperative, not mutually exclusive. In fact, if it were not for God’s mercy—if the Law just had its way with sin—then God would have to destroy every person who ever lived, and that would be counterproductive to His reasons for creating us (to glorify God and to enjoy him forever, as the Westminster Shorter Catechism says).
It is true that people will be held accountable for their own sins (Ezekiel 18:4). But this does not mean that God must strike them all down immediately. Instead, God brings them through a process called redemption—and processes take time. We see this in David’s life (Psalm 51). After he repented of his sin, David was restored to fellowship with God. You see, God wants to work with those who are willing to work with Him, as was David, and He desires that all come to repentance (2 Peter 3:9). The Law plays a role here in that we need the Law to clarify sin (Romans 7:7).
God’s mercy is evident throughout Scripture. “He does not treat us as our sins deserve or repay us according to our iniquities” (Psalm 103:10). “Because of the Lord’s great love we are not consumed, for his compassions never fail” (Lamentations 3:22).
Today’s criminal law works on the principles that God established. We spend our primary energies on the criminals’ lives, not on their deaths. Only rarely do we exercise capital punishment.
Some have the idea that Old Testament justice was swift, unyielding and deadly—that we could use more of that today! But that’s simply not how it works. We declare the highest standards of our societies by writing down our laws. But it is difficult to obey these perfectly, which should temper our view of those who sin (like David). The law serves society—and it does not serve a society to kill its citizens, except in isolated, narrowly controlled cases. Executions consume a small percent of law-and-order’s resources today—and they are also rare in Scripture.
The concept of atonement existed even before the Law. Godly people were sacrificing animals long before Moses revealed the instructions for the tabernacle sacrifices at Sinai. But the Law showed us that atonement had a greater purpose in view: to restore the sinner to God and to the people. This is why the Law used the terminology of “clean” vs. “unclean”—not “alive” vs. “dead”—because death was not in view. Death is the last option in civilized legal proceedings.
Killing King David for his sin with Bathsheba would have sent the wrong message. We all deserve to die for sinning against a holy God. But God’s purpose for David then was the same as it is for us today: He wants to restore us to fellowship, not kill us for our sins. This is why the Law had ritual atonement (and why Christ had actual atonement), so that we (and David) do not have to die because of our sins.
It is true that all have sinned (Romans 3:23), but if all sinners receive instant punishment in the form of physical death, then life on earth would cease. God lets people live, and sin is a part of life in this fallen world. Sin and temptation themselves become a trial, and we are better people for having wrestled with them. God had plans for David and Bathsheba— Solomonwould be born to them next. He has plans for His children today, even when they sin. As we stumble along, we are also learning and growing and being sanctified.
“But grow in the grace and knowledge of our Lord and Savior Jesus Christ. To him be glory both now and forever! Amen.” (2 Peter 3:18). “Justice and judgment are the habitation of thy throne: mercy and truth shall go before thy face” (Psalm 89:14, KJV). Therefore, let us never rush to judgment. Let us instead rush to mercy.

We could go on, the thing God Who knows all even at that time, though God knew of the disobedience of Isreal, knowing all things. Had caused David to be born as a descendant of Christ Jesus.

The Messiah would be a descendant of David

Reference: 2 Samuel 7:12–16; Isaiah 11:1; Jeremiah 23:5–6;
Fulfillment: Matthew 1:1; Luke 1:32–33; Acts 15:15–16; Hebrews 1:5

Second Samuel 7 features God’s promise to raise up David’s descendant Solomon as king, with the promise that he would build the Temple (“a house”) in verse 13. Yet the “house” also means the line of Davidic descendants, as verse 16 suggests (“Your house and your kingdom shall be made sure forever before me”). This promise includes a father-son relationship between God and the Davidic kings (verse 14); a warning that royal sin will come with consequences (verse 14 — amply illustrated in the history of Israel’s and Judah’s kings); but a promise that the Davidic kingship would always remain objects of God’s chesed(“steadfast love”) and would be everlasting.

The prophets of ancient Israel looked for a day when this promise would be fulfilled in an ultimate descendant of David — the Messiah – who would rule over the nation. Isaiah 11:1, in a great messianic passage, tells us that “there shall come forth a shoot from the stump of Jesse, and a branch from his roots shall bear fruit.” Jesse, as we learn elsewhere, was the father of David. Jeremiah writes: “Behold, the days are coming, declares the Lord, when I will raise up for David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land. In his days Judah will be saved, and Israel will dwell securely. And this is the name by which he will be called: ‘The Lord is our righteousness’” (Jeremiah 23:5–6).

The New Testament presents Jesus as the fulfillment of this requirement for the Messiah, that he be descended from King David. And so we have verses such as:

The book of the genealogy of Jesus Christ, the son of David, the son of Abraham. (Matthew 1:1)

He will be great and will be called the Son of the Most High. And the Lord God will give to 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 1:32–33)

In addition, both Matthew and Luke provide genealogies tracing Jesus back to David.

The title “Son of David” is found on the lips of various people in the gospel accounts, for example, a blind beggar sitting near the road:

When he heard that it was Jesus of Nazareth, he began to cry out and say, “Jesus, Son of David, have mercy on me!” (Mark 10:47)

Jesus’ Davidic descent is also implied in Acts 15:15–16, in which James quotes Amos 4:11:

With this the words of the prophets agree, just as it is written, “After this I will return, and I will rebuild the tent of David that has fallen; I will rebuild its ruins, and I will restore it.” (Acts 15:15-16)

The “tent of David” mentioned by Amos and quoted by James refers to the house or line of David. To rebuild the house of David implies the coming of the Messiah.

And in a quote combining Psalm 2 and this passage in 2 Samuel, we read concerning Jesus:

For to which of the angels did God ever say, “You are my Son, today I have begotten you”? Or again, “I will be to him a father, and he shall be to me a son”? (Hebrew 1:5)

The New Testament, therefore, consistently depicts Jesus as a descendant of David (for an apparent exception, see the article on Psalm 110:1–4). The two genealogies in Matthew and Luke, however, differ from one another and this has led to questions as to whether the two gospels contradict one another. Matthew begins with Abraham and ends with Jesus. Luke begins with Jesus “being the son (as was supposed) of Joseph” (Luke 3:23) and works backward beyond Abraham all the way to Adam. Matthew traces the line through Solomon, David’s son (the royal line), while Luke traces it through Nathan, a different son (a non-royal line).

There is so much to take away from this share. We are tried…

These have come so that the proven genuineness of your faith–of greater worth than gold, which perishes even though refined by fire–may result in praise, glory and honor when Jesus Christ is revealed.
These have come so that the proven genuineness of your faith–of greater worth than gold, which perishes even though refined by fire–may result in praise, glory and honor when Jesus Christ is revealed.

1 Peter 1:7

God Will Test You Right Before Your Breakthrough

When we ask why God tests us or allows us to be tested, we are admitting that testing does indeed come from Him. When God tests His children, He does a valuable thing. David sought God’s testing, asking Him to examine his heart and mind and see that they were true to Him (Psalm 26:2; 139:23). When Abram was tested by God in the matter of sacrificing Isaac, Abram obeyed (Hebrews 11:17–19) and showed to all the world that he is the father of faith (Romans 4:16).
In both the Old and New Testaments, the words translated “test” mean “to prove by trial.” Therefore, when God tests His children, His purpose is to prove that our faith is real. Not that God needs to prove it to Himself since He knows all things, but He is proving to us that our faith is real, that we are truly His children, and that no trial will overcome our faith.
In His Parable of the Sower, Jesus identifies the ones who fall away as those who receive the seed of God’s Word with joy, but, as soon as a time of testing comes along, they fall away. James says that the testing of our faith develops perseverance, which leads to maturity in our walk with God (James 1:3–4). James goes on to say that testing is a blessing, because, when the testing is over and we have “stood the test,” we will “receive the crown of life, which God has promised to those who love him” (James 1:12). Testing comes from our heavenly Father who works all things together for good for those who love Him and who are called to be the children of God (Romans 8:28).
The testing or trials we undergo come in various ways. Becoming a Christian will often require us to move out of our comfort zones and into the unknown. Perseverance in testing results in spiritual maturity and completeness. This is why James wrote, “Consider it pure joy, my brothers, whenever you face trials of many kinds” (James 1:2). The testing of faith can come in small ways and daily irritations; they may also be severe afflictions (Isaiah 48:10) and attacks from Satan (Job 2:7). Whatever the source of the testing, it is to our benefit to undergo the trials that God allows.
The account of Job is a perfect example of God’s allowing one of His saints to be tested by the devil. Job bore all his trials patiently and “did not sin by charging God with wrongdoing” (Job 1:22). However, the account of Job’s testing is proof that Satan’s ability to try us is limited by God’s sovereign control. No demon can test or afflict us with beyond what God has ordained. All our trials work toward God’s perfect purpose and our benefit.
There are many examples of the positive results of being tested. The psalmist likens our testing to being refined like silver (Psalm 66:10). Peter speaks of our faith as “of greater worth than gold,” and that’s why we “suffer grief in all kinds of trials” (1 Peter 1:6–7). In testing our faith, God causes us to grow into strong disciples who truly live by faith and not by what we see (2 Corinthians 5:7).
When we experience the storms of life, we should be like the tree that digs its roots ever more deeply for a greater grip in the earth. We must “dig our roots” more deeply into God’s Word and cling to His promises so we can weather whatever storms come against us.
Most comforting of all, we know that God will never allow us to be tested beyond what we are able to handle by His power. His grace is sufficient for us, and His power is made perfect in our weakness (2 Corinthians 12:9). “That is why,” Paul said, “for Christ’s sake, I delight in weaknesses, in insults, in hardships, in persecutions, in difficulties. For when I am weak, then I am strong.”

There are commands in Scripture that are repeated many times. The call to ‘stand firm’ is one of those commands. It appears all throughout the Bible.

Here are a few powerful verses in Scripture about standing firm:

Ephesians 6:11
“Put on the full armor of God, so that you will be able to stand firm against the schemes of the devil.”

Ephesians 6:13
“Therefore put on the full armor of God, so that when the day of evil comes, you may be able to stand your ground, and after you have done everything, to stand.”

1 Peter 5:9
“But resist him, firm in your faith, knowing that the same experiences of suffering are being accomplished by your brethren who are in the world.”

1 Corinthians 15:58
“Be steadfast, immovable, always abounding in the work of the Lord.”

Philippians 1:27
“Conduct yourselves in a manner worthy of the gospel of Christ, so that whether I come and see you or remain absent, I will hear of you that you are standing firm in one spirit, with one mind striving together for the faith of the gospel.”

1 Corinthians 16:13
“Be on the alert, stand firm in the faith, act like men, be strong.”

Philippians 4:1
“Therefore, my beloved brethren whom I long to see, my joy and crown, in this way stand firm in the Lord, my beloved.”


To God be The glory. Let us praise God together for His ALL in our lives, Amen.

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