The New King and His Strengths
February 26, 2024 at 2:03 pm | Posted in I Chronicles | 2 CommentsTags: 1 Chronicles 11, commentary on 1 Chronicles, David, Jerusalem, King David, Shepherd-King, Sunday School lessons on 1 Chronicles
The main theme of I Chronicles 10 could be summarized as the death of Saul or Saul’s failure as king and the loss of the kingdom by his “house.” The theme of Chapter 11 is very obvious in the first three verses: the transfer of the kingdom to David. Three main points are emphasized.
Then all Israel gathered themselves to David unto Hebron, saying, Behold, we are thy bone and thy flesh.
I Chronicles 11:1
The Chronicler’s hope was that the southern and northern kingdoms (Judah and Israel) would be reunited; he was not “anti-Samaritan.” In his time they were divided, but back in David’s time they had still been united. Among David’s many talents, he was (though this is sometimes forgotten) a man of unity and a unifier of opposing factions. He was a man of war, but he wanted peace. In this way he foreshadowed Jesus, and he reminds us of the great need for peacemakers, reconcilers, and unifiers in the Church today.
And moreover in time past, even when Saul was king, thou wast he that leddest out and broughtest in Israel: and the Lord thy God said unto thee, Thou shalt feed my people Israel, and thou shalt be ruler over my people Israel.
I Chronicles 11:2
This is the second main point concerning the rule of David. It was in accordance with the Word of the Lord. God’s representative ruler of His people must be a shepherd-king. David was both literally and figuratively a shepherd. He fed, guided, defended, and sought to increase God’s people.
Therefore came all the elders of Israel to the king to Hebron; and David made a covenant with them in Hebron before the Lord; and they anointed David king over Israel, according to the word of the Lord by Samuel.
I Chronicles 11:3
Here is the third main point: the strong support for David among the people. He was a man who the people respected (sometimes feared), admired, loved, and followed. Even the mightiest leaders and warriors of the tribes were willing and anxious to support and serve under David. This leads naturally to a discussion of the history of Jerusalem, the “city of David.”
4 And David and all Israel went to Jerusalem, which is Jebus; where the Jebusites were, the inhabitants of the land. 5 And the inhabitants of Jebus said to David, Thou shalt not come hither. Nevertheless David took the castle of Zion, which is the city of David. 6 And David said, Whosoever smiteth the Jebusites first shall be chief and captain. So Joab the son of Zeruiah went first up, and was chief. 7 And David dwelt in the castle; therefore they called it the city of David. 8 And he built the city round about, even from Millo round about: and Joab repaired the rest of the city.
I Chronicles 1:4-8
The mention of Joab highlights the allegiance to David of the most highly-respected and powerful leaders among the people. Of course, the author can’t let us forget the real reason for David’s success:
So David waxed greater and greater: for the Lord of hosts was with him.
I Chronicles 1:9
Who Killed the King?
February 20, 2024 at 4:41 pm | Posted in I Chronicles | 2 CommentsTags: 1 Chronicles 10, commentary on 1 Chronicles, David and Saul, death of Saul, Isaiah 40, suicide, suicide in the Bible, Sunday School lessons on 1 Chronicles, transfer of the kingdom
The account of the transition from Saul to David as king of Israel starting in Chapter 10 of I Chronicles is a more stylized account. Because the history of these events is narrated in I and II Samuel, some people think that I Chronicles is just a catchall for additional information that did not get included in I and II Samuel, but this is not true.
Now the Philistines fought against Israel; and the men of Israel fled from before the Philistines, and fell down slain in mount Gilboa.
I Chronicles 10:1
You can see that this does leave out a great deal of information about how Saul was chosen, and why the people who had God Himself for a king even thought they needed an earthly king, and the background of 10 years after David was anointed king privately by Samuel while Saul was still on the throne but failing to overthrow the Philistines, and how Saul was trying to kill David. This is because the chronicler was writing in the post-exilic period, knowing that his audience already knew these stories and that the house of Saul had been eliminated from taking back the throne. The house of David, promised an eternal throne by God, no longer had an eligible heir to govern the people as they returned to a ravaged and destroyed Jerusalem to try to rebuild.
The chronicler wanted to encourage the people in two ways: (1) God was still, as He had always been, the True King; (2) His promise to David about David’s throne would still be fulfilled.
27 Why sayest thou, O Jacob, and speakest, O Israel, My way is hid from the Lord, and my judgment is passed over from my God? 28 Hast thou not known? hast thou not heard, that the everlasting God, the Lord, the Creator of the ends of the earth, fainteth not, neither is weary? there is no searching of his understanding. 29 He giveth power to the faint; and to them that have no might he increaseth strength. 30 Even the youths shall faint and be weary, and the young men shall utterly fall: 31 But they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint.
Isaiah 40:27-31
So in I Chronicles Chapter 10 the chronicler jumps right into the narrative about Saul’s defeat and the death of three of his sons at the battle of Mount Gilboa.
2 And the Philistines followed hard after Saul, and after his sons; and the Philistines slew Jonathan, and Abinadab, and Malchishua, the sons of Saul. 3 And the battle went sore against Saul, and the archers hit him, and he was wounded of the archers. 4 Then said Saul to his armourbearer, Draw thy sword, and thrust me through therewith; lest these uncircumcised come and abuse me. But his armourbearer would not; for he was sore afraid. So Saul took a sword, and fell upon it.
I Chronicles 10:2-4
This seems to contradict the account in II Samuel 1 that Saul was killed by an Amalekite, which leads us to believe that the Amalekite messenger was lying. The statement in I Chronicles 10 is what really happened. Saul didn’t want to be humiliated or tortured, so he committed suicide when his armorbearer – most likely afraid to kill the Lord’s anointed – wouldn’t do it. (It’s also possible that he was afraid of retribution, which was not an unreasonable fear, considering what David did to the Amalekite who claimed to have killed Saul.)
5 And when his armourbearer saw that Saul was dead, he fell likewise on the sword, and died. 6 So Saul died, and his three sons, and all his house died together.
I Chronicles 10:5-6
If the armorbearer was an Israelite, there are only five Israelite suicides recorded in Scripture: (1) Saul; (2) the armorbearer; (3) Ahitophel (one of David’s advisors); (4) Zimri (king for a week); and Judas Iscariot. Suicide is a sin, but while many people describe it as the unpardonable sin, it is not given that description in the Bible.
And when all the men of Israel that were in the valley saw that they fled, and that Saul and his sons were dead, then they forsook their cities, and fled: and the Philistines came and dwelt in them.
I Chronicles 10:7
This is stated to emphasize the tragedy of Saul’s defeat, having fled in a panic to the plain of Esdraelon where Philistine chariots and hostile partner-cities could overwhelm him. Despite some early success, Saul ended up losing more territory to the Philistines than he had won from them.
And it came to pass on the morrow, when the Philistines came to strip the slain, that they found Saul and his sons fallen in mount Gilboa.
I Chronicles 10:8
He had hoped to escape humiliation by taking his own life, but his corpse was still desecrated.
And when they had stripped him, they took his head, and his armour, and sent into the land of the Philistines round about, to carry tidings unto their idols, and to the people.
I Chronicles 10:9
This fits one of the main themes of I Chronicles: the idea of looking to the past in order to prepare the people for the future. Notice that the Philistine (false) gods had to have the news of the battle brought to them, whereas the previous nine chapters have made it clear that Yahweh knew everything that was happening in real time, and that He was ultimately in control of the Israelites, Philistines, Saul, David, and the whole thing. We see this also in the statement that Saul – whether he died by falling on his own sword or by the hand of an Amalekite – actually died at the hand of God because of three well-known reasons: (1) he disobeyed God; (2) he consulted a medium, thereby practicing a form of witchcraft; (3) he failed to inquire of the Lord, which is something, by contrast, that David almost always did.
13 So Saul died for his transgression which he committed against the Lord, even against the word of the Lord, which he kept not, and also for asking counsel of one that had a familiar spirit, to enquire of it; 14 And enquired not of the Lord: therefore he slew him, and turned the kingdom unto David the son of Jesse.
I Chronicles 10:13-14
The answer to the question, “Who really killed Saul?” is “God did.”
Assignments for Restarting Temple Worship
February 15, 2024 at 4:03 pm | Posted in I Chronicles | 1 CommentTags: 1 Chronicles 6, 1 Chronicles 7, 1 Chronicles 8, 1 Chronicles 9, commentary on 1 Chronicles, doorkeepers, Levites, Sunday School lessons on 1 Chronicles, temple worship
I Chronicles 6 deals with the tribe of Levi. This was important because Levi was the priestly tribe. They would need to be leading the move to restart Temple worship. Along with Judah and Benjamin, they are given the most space in the genealogical section of I Chronicles.
Aaron was the first High Priest of the Tabernacle.
1 The sons of Levi; Gershon, Kohath, and Merari. 2 And the sons of Kohath; Amram, Izhar, and Hebron, and Uzziel. 3 And the children of Amram; Aaron, and Moses, and Miriam. The sons also of Aaron; Nadab, and Abihu, Eleazar, and Ithamar.
I Chronicles 6:1-3
This genealogy of the Levites goes all the way through Verse 53, and then the geographical locations start in Verse 54.
54 Now these are their dwelling places throughout their castles in their coasts, of the sons of Aaron, of the families of the Kohathites: for theirs was the lot. 55 And they gave them Hebron in the land of Judah, and the suburbs thereof round about it. 56 But the fields of the city, and the villages thereof, they gave to Caleb the son of Jephunneh.
I Chronicles 6:54-56
The Levites were spread throughout the land to assist the people with keeping the Covenant with sacrificial offerings and staying obedient to the rules of worship. They were also responsible for teaching all the other tribes about the Law of God.
One specific highlight of Chapter 6 reminds the people that God’s purpose for Temple worship and for having a priestly tribe was so that the people would understand the need for an atonement for their sins.
But Aaron and his sons offered upon the altar of the burnt offering, and on the altar of incense, and were appointed for all the work of the place most holy, and to make an atonement for Israel, according to all that Moses the servant of God had commanded.
I Chronicles 6:49
There were of course daily sins among the people, but at times of national covenant-breaking, Chronicles teaches that Judah and Levi would be the tribes through which even covenant-breaking sins could be forgiven. Phinehas and Aaron stand out as examples of priests who came to the forefront in times of great national calamity caused by sins. This parallels mentions of the tribe of Judah (especially David) who led the people after God chastened (rather than destroyed) them for their sins.
Chapter 7 lists some of the other tribes, such as Naphtali, Manasseh, and Asher.
1 Now the sons of Issachar were, Tola, and Puah, Jashub, and Shimrom, four. 2 And the sons of Tola; Uzzi, and Rephaiah, and Jeriel, and Jahmai, and Jibsam, and Shemuel, heads of their father’s house, to wit, of Tola: they were valiant men of might in their generations; whose number was in the days of David two and twenty thousand and six hundred.
I Chronicles 7:1-2
Chapter 8 deals with the Benjaminites, already mentioned briefly near the beginning of Chapter 7, but addressed more extensively in Chapter 8 with records taken from a military census, and because the most famous descendant of Benjamin was the first human king of Israel, Saul.
And Ner begat Kish, and Kish begat Saul, and Saul begat Jonathan, and Malchishua, and Abinadab, and Eshbaal.
I Chronicles 8:33
The first verse in Chapter 9 is the conclusion of the section of genealogies, and then the text leaps ahead to the Chronicler’s present time: the time of the return from exile.
1 So all Israel were reckoned by genealogies; and, behold, they were written in the book of the kings of Israel and Judah, who were carried away to Babylon for their transgression. 2 Now the first inhabitants that dwelt in their possessions in their cities were, the Israelites, the priests, Levites, and the Nethinims.
I Chronicles 9:1-2
The Nethinims were the Gibeonites from Joshua 9. They had tricked Joshua into entering an alliance with them, but instead of being killed they were made servants to the priests, and maintained that position into the time of Temple worship.
Levites and priests and laypersons are listed with their settlement locations in Jerusalem in Chapter 9, and then the porters:
And the porters were, Shallum, and Akkub, and Talmon, and Ahiman, and their brethren: Shallum was the chief;
I Chronicles 9:17
Porters were doorkeepers – assigned to open and close the Temple doors at morning and night, and to guard them and keep ceremonially unclean people from entering. The prophet Samuel held this position as a child, and he is the one who started a rotation system for porters.
22 All these which were chosen to be porters in the gates were two hundred and twelve. These were reckoned by their genealogy in their villages, whom David and Samuel the seer did ordain in their set office. 23 So they and their children had the oversight of the gates of the house of the Lord, namely, the house of the tabernacle, by wards. 24 In four quarters were the porters, toward the east, west, north, and south. 25 And their brethren, which were in their villages, were to come after seven days from time to time with them.
I Chronicles 9:22-25
Finally, the musicians/singers are listed.
And these are the singers, chief of the fathers of the Levites, who remaining in the chambers were free: for they were employed in that work day and night.
I Chronicles 9:33
The Kenosis
February 12, 2024 at 2:51 pm | Posted in Philippians | 3 CommentsTags: commentary on Philippians, humility of Christ, Jesus Christ, kenosis, Kenotic Hymn, Philippians 2, Sunday School lessons on Philippians
The doctrine of the Kenosis is a subcategory of the doctrine of the Condescension, which is itself a subcategory of the doctrine of the Incarnation.
Let this mind be in you, which was also in Christ Jesus:
Philippians 2:5
The mind which was in Christ Jesus is a mind which esteems others and looks on the things of others with a view to their ultimate good. It is important to understand that the hymn in Philippians 2:5-11 is not only a doxology, but a didactic hymn, and it is didactic in two ways: It is ethical and it is Christological. It teaches key things about the person and work of Christ, but it also teaches us to imitate Him to the extent that we can. We can not die for the sins of others, and and we can not veil our deity (because we have none), but we can humble ourselves and obey to a sacrificial degree.
Who, being in the form of God, thought it not robbery to be equal with God:
Philippians 2:6
“Form” here does not mean an outward husk, but it means that Jesus had the same essence as God the Father. For Him to grab onto the full expression of this essence would not have been robbery. It would not have been taking something which did not belong to Him. He would have been within His “rights” to express the full spectrum of His Deity.
But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:
Philippians 2:7
This idea of making Himself of no reputation is from the Greek word kenoo, which has the sense of “emptying out.” This is why the hymn is often referred to as the Kenosis, and why that is the name of the doctrine which has to do with Christ veiling, not setting aside, His Deity. In other words, He didn’t fully assert or take advantage of His own Deity. He didn’t boast about it or show it off. Kenoo is typically used in the context of bragging or boasting or showing off for selfish reasons: self-glorying. It is a little difficult to translate because if we merely say that He emptied Himself we will get the false idea that He emptied Himself of His Deity, which is impossible. In the truest analysis, He didn’t empty Himself OF anything. What He did was “empty Himself” by taking TO Himself humanity: the form of a servant.
And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.
Philippians 2:8
This idea of “fashion” as a man is a poetic juxtaposition of the “form” of God. Jesus didn’t just take on the appearance of a man. He actually became a man (while remaining God). He took humanity unto Himself, and lived His life like a man. He was not merely “God disguised as a man.” Ultimately, He stooped so far down, and condescended so low, and emptied Himself of even His human life on the Cross. He was obedient all the way to death (the only way God COULD die was as a man), and not only death, but the most ignominious death of all: Crucifixion. The shame of the Crucifixion was the chief stumbling block to the acceptance of Christianity in the First Century. Even if people were willing to entertain the idea that God “could” somehow become man, for Him to be stripped naked in front of the world, spat upon, mocked, ridiculed, tortured, beaten, belittled, hung up like a God-forsaken spectacle by His most cruel enemies was unthinkable!
And it truly is astounding. Yet, because He did it, and did it willingly and lovingly and humbly:
9 Wherefore God also hath highly exalted him, and given him a name which is above every name: 10 That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; 11 And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.
Philippians 2:9-11
Worldview Finder: Morality
February 7, 2024 at 3:49 pm | Posted in good and bad, Worldview Finder | 2 CommentsTags: 1 Kings 3, 1 Timothy 4, 2 Corinthians 5, Isaiah 5, Leviticus 27, Mark 10, Proverbs 17, Psalm 143, Psalm 73, Romans 7
After understanding that objective truth exists, and that some truth can truly be known, the next step in identifying or clarifying your worldview is to determine whether you believe that there are objective categories for good and evil, righteousness and unrighteousness, justice and injustice.
We are not talking here about mere personal preferences, although we do call some things “good” or “bad” based on tastes or preferences. Some things may be thought of as “amoral.” They don’t have any objective “worth” or “value” or “merit” other than what we subjectively assign to them, but the question we are asking here seeks to know whether you view some things or some acts or some ideas or some beings as INTRINSICALLY good or evil.
The Bible resolves this question. We like to say that God is “good.” A popular slogan among Christians is: “God is good all the time, and all the time God is good.”
Truly God is good to Israel, even to such as are of a clean heart.
Psalm 73:1
But what does it mean in this context to say that “God is good?” Psalm 73:1 is talking about His beneficence or benevolence: His attribute of being kind and gracious and even loving toward others. This kind of “good” means doing good TO someone in the sense that they perceive what He is doing to them to be a help or a benefit.
For every creature of God is good, and nothing to be refused, if it be received with thanksgiving:
I Timothy 4:4
If “every creature” of God is “good,” does this mean that Hitler and Osama Bin Laden were good? Or that Satan is good? Or that you and I, apart from God’s grace, are inherently morally good? No it doesn’t. In fact, we not only need to be forgiven for our SINS – we need to be forgiven for being SINNERS. Good, in the context of I Timothy 4:4, means that food – even if it might not be the healthiest or the cleanest – and even if was condemned as religiously or ceremonially unclean under the Old Covenant – and even if it might have been used in some pagan ritual before being sold in the market – is made “good to eat” (sanctified, made clean) by the Word of God and prayer.
So, we see that God – and some things – can be said to be subjectively “good” in their benefits or their actions. God is good, though, in another sense. He is INTRINSICALLY good, as an immutable attribute, in His nature.
Teach me to do thy will; for thou art my God: thy spirit is good; lead me into the land of uprightness.
Psalm 143:10
This is the goodness that goes beyond mere kindness and benevolence. It is goodness in the sense of righteousness and holiness and perfection of moral character.
And Jesus said unto him, Why callest thou me good? there is none good but one, that is, God.
Mark 10:18
This is part of Jesus’s discussion with the so-called rich young ruler, and the topic is not who does charity and who is nice to his neighbors. It is who or what is moral goodness. Keeping the commandments of God (if anyone could do it) would demonstrate someone was “good,” because they are God’s commandments, and they come from the essence of God Himself, so this question is not talking about “good” in the way we talk about “good”-tasting food. It is talking about “goodness” in the moral sense.
A popular holiday song says, “You’d better be good for ‘goodness’s sake,’” but there’s no being called “Goodness,” so you can’t do anything for its sake. Jesus was good for God the Father’s sake and for His own sake.
Now, if we believe that God is good – truly good in and of Himself – it stands to reason that, yes, we do believe there is at least SOMETHING in the universe that is good and therefore is not evil, but let’s determine if the Bible describes this belief in terms of a worldview.
Consider Solomon’s prayer for wisdom – the wisdom to rule people in a way that would be pleasing to God:
Give therefore thy servant an understanding heart to judge thy people, that I may discern between good and bad: for who is able to judge this thy so great a people?
I Kings 3:9
Solomon, taking on the responsibility of an earthly judge, knew he needed the wisdom of the Heavenly Judge, and judges are supposed to do justice: reward or vindicate righteousness and punish evil. They are supposed to look at actions and make moral evaluations based on a true standard of what’s good and what’s bad. Even the Old Testament ceremonial laws made distinctions based on a standard:
And the priest shall value it, whether it be good or bad: as thou valuest it, who art the priest, so shall it be.
Leviticus 27:12
The standard was: according to God’s Word.
So, the Bible clearly takes the worldview-position that God is inherently good AND that He sets the standard for determining what is good and bad.
For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad.
II Corinthians 5:10
While things may be morally neutral, actions are not – according to God’s standard (which goes beyond the action itself to the thoughts behind it, the attitude of the heart about it, and motivation for it). Ever since the appearance of the serpent in the Garden of Eden this aspect of a Biblical worldview – objective right and wrong/good and evil – has been opposed by an alternate worldview: Nihilism.
Nihilism is the idea that “right” and “wrong” are amorphous or relative or subjective, which really means that they are non-existent. It is a worldview which denies the existence of morality, and says that nothing really matters. Because sinful human beings are so prone to adopt it and espouse it – and to try to (disastrously) live as though it were true – the Bible frequently addresses it. It is impossible to consistently believe that no actions have more or less moral value than others.
Whoso rewardeth evil for good, evil shall not depart from his house.
Proverbs 17:13
He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the Lord.
Proverbs 17:15
Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter!
Isaiah 5:20
I find then a law, that, when I would do good, evil is present with me.
Romans 7:21
The Song of Simeon
February 2, 2024 at 5:13 pm | Posted in Uncategorized | 2 CommentsTags: birth of Christ, Christmas, Christmas devotions, Incarnation, Leviticus 12, Luke 2, Nunc Dimittis, Simeon, Simeon's song, Sunday School lessons on Luke
The prophecies that a Messiah would come to save the people from the punishment for their sins and to set them free to enjoy the favor and goodness of God began way back in Genesis 3:15 and continued for centuries and centuries. Some had forgotten these prophecies – it had been so long – and the Jewish people, to whom these promises were made, were in bondage to the most powerful empire on earth. How could it possibly happen after all this time that they would be delivered? The Temple sacrifices and festivals and even the Passover had become just rituals and traditions to be observed but not enjoyed.
But not for everyone. There was a man in Jerusalem named Simeon who was wasn’t just hanging around, going from one Temple service to the next, plodding along without any real expectancy. No, he was waiting with HOPE. And little did he know that – for him – a special treat was right around the corner.
21 And when eight days were accomplished for the circumcising of the child, his name was called Jesus, which was so named of the angel before he was conceived in the womb. 22 And when the days of her purification according to the law of Moses were accomplished, they brought him to Jerusalem, to present him to the Lord; 23 (As it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord;) 24 And to offer a sacrifice according to that which is said in the law of the Lord, A pair of turtledoves, or two young pigeons.
Luke 2:21-24
Simeon wanted to see the Messiah when He came. That was his life’s ambition. But how did He know that the Messiah would show up at the Temple in Jerusalem? Because he knew God’s Word. The Book of Leviticus tells why the Incarnate Son of God, “made of woman, made under the Law” (Galatians 4:4), would show up at the Temple in His infancy.
1 And the Lord spake unto Moses, saying, 2 Speak unto the children of Israel, saying, If a woman have conceived seed, and born a man child: then she shall be unclean seven days; according to the days of the separation for her infirmity shall she be unclean. 3 And in the eighth day the flesh of his foreskin shall be circumcised.
Leviticus 12:1-3
Baby Jesus’s circumcision was the first shedding of the Savior’s sinless blood and one of the earliest evidences of the beginning of a life of suffering and perfect righteousness.
4 And she shall then continue in the blood of her purifying three and thirty days; she shall touch no hallowed thing, nor come into the sanctuary, until the days of her purifying be fulfilled. 5 But if she bear a maid child, then she shall be unclean two weeks, as in her separation: and she shall continue in the blood of her purifying threescore and six days. 6 And when the days of her purifying are fulfilled, for a son, or for a daughter, she shall bring a lamb of the first year for a burnt offering, and a young pigeon, or a turtledove, for a sin offering, unto the door of the tabernacle of the congregation, unto the priest:
Leviticus 12:4-6
Obedient Jewish parents were supposed to bring a lamb for the dedication of their child to God, and for the redemption of the child, and the promise to bring Him up in the laws of the Covenant.
Who shall offer it before the Lord, and make an atonement for her; and she shall be cleansed from the issue of her blood. This is the law for her that hath born a male or a female.
Leviticus 12:7
The Lamb was burned and the blood was applied for an atonement and a cleansing.
And if she be not able to bring a lamb, then she shall bring two turtles, or two young pigeons; the one for the burnt offering, and the other for a sin offering: and the priest shall make an atonement for her, and she shall be clean.
Leviticus 12:8
This is the provision of the law (two turtledoves or two pigeons) utilized by Mary and Joseph for they were poor and could not afford a lamb, although, in poignant and beautiful twist of irony, they actually not only brought A lamb – they brought THE Lamb – the Lamb of God.
Simeon, with the special insight and anointing of the Holy Spirit, recognized that he was indeed getting to see that for which he had hoped. As we look at Luke Chapter Two we will see that he will break out into praise and worship with a song, but in order to fully appreciate what Simeon experienced we have to understand that his song would be a distinctively Christian carol.
25 And, behold, there was a man in Jerusalem, whose name was Simeon; and the same man was just and devout, waiting for the consolation of Israel: and the Holy Ghost was upon him. 26 And it was revealed unto him by the Holy Ghost, that he should not see death, before he had seen the Lord’s Christ.
Luke 2:25-26
Simeon is nearly always depicted as very elderly in popular accounts and commentaries, and tradition says he was 113 years old when this happened, but the Bible never specifies his age. The emphasis is on his faithfulness and his hope, not his age. The “Consolation of Israel” was one of the names of the Suffering Servant from Isaiah. The Messiah would be the consolation for His people – not a “consolation prize” to make losers feel better, but a true comfort. He would in fact be the promised Christ, anointed by God to deliver His people, to provide for His people, to lead His people, to reconcile His people to God in a way that a bull or a lamb or a goat or a pigeon or a turtledove never could – to SAVE His people in the truest sense of the Word.
Therefore, Simeon’s Christian carol would also be a salvation song.
27 And he came by the Spirit into the temple: and when the parents brought in the child Jesus, to do for him after the custom of the law, 28 Then took he him up in his arms, and blessed God, and said, 29 Lord, now lettest thou thy servant depart in peace, according to thy word:
Luke 2:27-29
This is what has come to be known as the Nunc Dimittis (Latin for “Now let me depart”).
For mine eyes have seen thy salvation,
Luke 2:30
It is imperative that we see Jesus before we die. Salvation does not come from a ritual or a ceremony or a place or a mere profession. It comes through a real personal experience, a belief that He can save and a trust that He IS the Savior. Simeon was ready to depart this earthly life, but you and I need to be ready to depart our complacency. The word translated as “depart” is more than a euphemism for dying. It also means to unburden an ox or a plowing animal from its yoke. Depart is a freedom word. Another of its connotations has to do with untying a ship from its mooring so it can sail across the seas to distant lands.
Therefore, Simeon’s song was not only a salvation song, it was also a missionary melody.
30 For mine eyes have seen thy salvation, 31 Which thou hast prepared before the face of all people; 32 A light to lighten the Gentiles, and the glory of thy people Israel.
Luke 2:30-32
We need to “depart” with the Gospel and take it to the whole world – to set it free from our personal comfort zone and let it depart to foreign lands across the sea.
Finally, Simeon’s song was a prophetic poem.
33 And Joseph and his mother marvelled at those things which were spoken of him. 34 And Simeon blessed them, and said unto Mary his mother, Behold, this child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against;
Luke 2:33-34
Imagine getting to hold the thing you most want in the world! And not a thing, but a person – the very Son of God! Many would rise and fall. Some of the Jewish people would do both. Some, though, would rise eternally, and some would and will fall eternally.
35 (Yea, a sword shall pierce through thy own soul also,) that the thoughts of many hearts may be revealed.
Luke 2:35
A sword divides and the Word divides the true from the false, the faithful from the unbelievers, and it cuts in the deepest parts of the heart so that the truth of those hearts is revealed. As we celebrate the Incarnation of the Son of God, we must get “hands-on” with Him. We must slice our hearts open with the Word and ask God to show us where we stand. Mary pondered many things, but some were imponderable. For us, they are more convicting than imponderable. Have you truly believed on Jesus, submitting to the truth of Who He is and what He has done? Have you called on Him and fully trusted Him with your heart, mind, life, and soul?
The Deep End 
Leading Under the Real Leader
February 29, 2024 at 1:29 pm | Posted in I Chronicles | 1 CommentTags: 1 Chronicles 11, 1 Chronicles 12, commentary on 1 Chronicles, David as a type of Christ, David at Ziklag, David's mighty men, King David, mighty men, Sunday School lessons on 1 Chronicles
I Chronicles 11:10
These “mighty men” are also listed in other passages in the Bible. The reason for including them here is to highlight the strong support given to David as king.
I Chronicles 11:11-14
Eleazar and Jashobeam are mentioned specifically, and another one named Shammah is omitted here, but named in II Samuel.
I Chronicles 11:15
“Thirty,” as used here, was probably an official military rank or designation, not necessarily a precise numerical identifier, just as a Roman “centurion” didn’t always command exactly 100 Roman soldiers, and a “legion” didn’t always consist of exactly 600 men.
Some of the deeds of the mighty men are also listed: Three of them broke through the Philistine garrison just to bring David a drink of water from Bethlehem, only to have David pour it out as a sacrifice to the Lord. This is mentioned to show: (1) their bravery and skill; (2) their loyalty and devotion to David; (3) David’s recognition of the Lord as being mightier than the mightiest men.
Beniah slew two lion-like Moabite warriors and an actual lion in a pit (on a snowy day) (Verse 22), and a giant Egyptian (Verse 23). Uriah the Hittite is also mentioned (Verse 41). Some of these mighty men were not even Jewish. David was a truly great warrior, such that he could inspire loyalty in other mighty warriors to serve under him and risk their lives for him and accomplish heroic deeds in his service.
I Chronicles Chapter 12 continues this theme of David uniting the people after he had been anointed king, but while Saul was still acting as official king and hunting David.
I Chronicles 12:1-2
David was among the Philistines at Ziklag for about 16 months, and even some of the Benjaminites (Saul’s tribe) joined his ranks.
I Chronicles 12:8
Gadites also joined him.
I Chronicles 12:17
David made it clear that those who fought with him and consented to be governed by him must recognize God as their true leader, and must recognize that they were actually serving Him, and that David was their chief only by God’s will. This is a good reminder for us: We may partner together with disparate people and groups for Christian ministry only if they acknowledge Biblical truth and agree to be bound by it.
I Chronicles 12:18
This was evidence of God’s approval of David’s policy. Even a soldier (probably a Benjaminite who would later side with Absalom against David) prophesied in the power of the Holy Spirit that God was helping David and that David was on God’s side.
This pattern continues all through Chapter 12 to:
I Chronicles 12:38-40
This is what Jesus does in a greater way in the New Testament. He proclaims his will. The supremacy and centrality of God is recognized. There is practical obedience and fresh hope, which results in unity between former strangers and even enemies. Finally, there is joy and generosity.