DEV 5

THE LORD IS MY ROCK  

2 Samuel 22:2-4

“The LORD is my rock, my fortress and my deliverer; my God is my rock, in whom I take refuge, my shield and the horn of my salvation. He is my stronghold, my refuge and my savior—from violent men you save me. I call to the LORD, who is worthy of praise, and I am saved from my enemies”.

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In times of the difficult events during David’s life, he always seek God in everything he do. Even though sometimes he disobeyed God, he still seek God’s presence and help. He confess by himself that only God is his rock, his deliverer, his refuge in times of troubles.

In spite of the difficulties and trials in my life, I always seek God’s presence and help. God is my only strength and in Him I take refuge. No one can help but only God al0ne. I may seek my own strength, but I’m always failed, without Him,  I am nothing, I can not save my self. He is the source of my strength, He is my stronghold. God is faithful always to me even though sometimes I am not faithful. There are always hope in the Hands of our faithful God.

DQ 5

DQ5. Is David the first King of Israel? Why or why not?

David is not the first king of Israel, he is the second  king.

David was the second king of the united Kingdom of Israel. He is depicted as a righteous king—although not without fault—as well as an acclaimed warrior, musician and poet (he is traditionally credited with the authorship of many of the Psalms). His life and reign, as recorded in the Hebrew Bible’s books of Samuel (from I Samuel 16 onwards) and Chronicles, have been of central importance to Jewish and Western culture.

God withdraws his favor from King Saul and sends the prophet Samuel to Jesse, “for I have provided for myself a king among his sons.” The choice falls upon David, the youngest son, who is guarding his father’s sheep: “He was ruddy, and fine in appearance with handsome features. And the LORD said [to Samuel], ‘Anoint him; for this is he.’” 

Saul personal name meaning is “asked for”; he is the first king of Israel. Saul is primary refers to the first king of united Israel, a son of Kish from the tribe of Benjamin (1 Samuel 9:1-2,21) Saul was chosen by God and secretly anointed by Samuel, Saul was selected publicly by lot, he proved himself an able leader by delivering the city of Jabesh-gilead and was acclaimed king at Gilgal.

Saul failed to correspond to the covenant ideal (1 Samuel 13-31). Saul quickly demonstrated that he was not prepared to the requirements of the covenantal kingship. Saul rejected the Word of the Lord and rebelled against the Lord, he failed to rule in a way consisted with the requirements of a covenantal king.

Saul  The first king of Israel, Saul (reigned ca. 1020-1000 B.C.) was a man of valor who brought the virtues of modesty and generosity to his office.

The youngest son of Kish of the tribe of Benjamin, Saul was a modest shepherd boy, a resident of Gibeah, when the prophet Samuel, after a chance meeting, secretly chose and anointed him king of Israel. It was a period of national humiliation, for the Philistines had defeated the Israelites at Shiloh and captured the Ark of the Covenant, which symbolized the presence of God in their midst. This calamity convinced the Israelites that they must either strive for national unity with a king as leader or face complete and permanent subjugation.

Saul succeeded in freeing Israel of its enemies and extending its boundaries. He fought successfully against the Philistines, Ammonites, Moabites, Edomites, Arameans, and Amalekites. He also succeeded in drawing the tribes of Israel into a closer unity.

Saul’s initial conflict with Samuel occurred after Saul offered a sacrifice to God, thereby assuming Samuel’s office. Samuel rebuked Saul and proclaimed that Saul’s dynasty would not be continued on the throne of Israel. Their second disagreement took place after Saul retained the war booty of the defeated Amalekites, Israel’s traditional enemy, and spared the life of their king, Agag. Samuel publicly pronounced Saul’s deposition from the throne. Saul fell into a state of melancholia that developed into an emotional disorder.

Saul’s fits of depression and his moody, suspicious temperament caused him to attack the lad David, who had been brought into his household to soothe him by playing music. Jealous of David, Saul persecuted him, attacked him, sent him on perilous expeditions, and finally made him into an outlaw.

The Philistines then renewed their attack on Israel. Without David’s support and depressed by the feeling that God had deserted him, Saul consulted a witch of Endor, seeking to recall the spirit of the dead Samuel. He was reproached and advised of his impending doom. In a battle against the Philistines Saul fought valiantly but vainly. His forces routed and his three sons slain, Saul died by his own hand.

REFERENCES:

Evangelical Dictionary of Biblical Theology

By: Walter A. Elwell

Holman Illustrated Bible Dictionary

By: Holman

The Oxford Guide to People and Places of the Bible

By: Bruce M. Metzer

       Michael D. Coogan

Hastings’ Dictionary of the Bible

By: James Hastings

The International Standard Bible Encyclopedia

By: Geoffrey W. Bromiley

       General Editor

The New Webster’s International Encyclopdia

By: Michael D. Harkavy

Volume 8 

The World Book Encyclopedia

Volume 17 

 

DQ 4

4. Is the book of Samuel pro-monarchy or anti-monarchy? Why/Why not?

The Book of Samuel is Pro-Monarchy; because the founding of the Monarchy about 1000 BCE, marked the evolution of the earlier clan-based chiefdom society under Saul to a true state-level government with its seat of government in Jerusalem.  This change involved a shift of legal authority from the clans and their judges to the king and his beauracracy.  The change was not without conflict.  Those who lost power objected to the rise of governmental authority in Jerusalem.  In 1 Kings, chapter 12, we learn that there was opposition to the census taken by the king, and 1 Samuel tells us that there was opposition to kingship as well:  Samuel, who had been a clan chief, or judge, for all his life and whose sons were also judges preached this message regarding kingship:  

“. . . These will be the ways of the king who will reign over you:  he will take your sons and appoint them to his chariots and to be his horsemen, and to run before his chariots; and he will appoint for himself commanders of thousands and commanders of fifties, and some to plow his ground and to reap his harvest, and to make his implements of war and the equipment of his chariots.  He will take your daughters to be perfumers and cooks and bakers.  He will take the best of your fields and vineyards and olive orchards and give them to his courtiers.  He will take one-tenth of your grain and of your vineyards and give it to his officers and his courtiers.  He will take your male and female slaves, and the best of your cattle and donkeys, and put them to his work.  He will take one-tenth of your flocks, and you shall be his slaves” (1 Sam. 8:8-18).

The conflict between those who favored the Monarchy’s rule by law and those who longed for the old days of clan-based rule by judges and customary family morality continues throughout the history of the Monarchy.  Even the prophets during the Monarchy were divided between those who favored the new system of government by kingship and those who favored the old order.  The former included Nathan of Jerusalem (1 Kings 1:8), Shemaiah (2 Chron. 12:5-8), Zedekiah ben Chenaanah (1 Kings 22), Jonah ben Amittai (2 Kings 14:25), Hananiah ben Azzur (Jer. 28), Shemaiah the Nehelemite (Jer.29), Ahab ben Kolaiah (Jer. 29), Nahum, Obadiah, as well as others who are referred to but whose names were not recorded.  Of all these, only Nahum and Obadiah’s views are recorded as books of the Bible.  The prophets who longed for a return to the old days of rule by Yahweh through clan judges and mishpat were Ahijah of Shiloh (1 Kings 11), Jehu ben Hanani (1 Kings 16), Elijah of Gilead (1 Kings 17), Micaiah ben Imlah (1 Kings 22), Elisha ben Shaphat (1 Kings 19), Amos of Tekoa, Hosea ben Beeri, Micah of Moresheth, Isaiah ben Amoz, Zephaniah ben Cushi, Jeremiah ben Hilkiah, and Urijah of Kiriath-jearim (Jer. 26).  These anti-Monarchy prophets are more well represented in the books of the Bible–Amos, Hoseah, Micah, Isaiah, Zephaniah, and Jeremiah.  Generally, the pro-Monarchy prophets tended to be those who lived in the more urbanized areas of the kingdom, while the opposition represented the voices of the rural areas.  

 The Literary Guide to the Bible

By: Robert Alter & Frank Kermode

Dev 4

It’s better to forgive than to Revenge

1 Samuel 25:9-11

But David said to Abishai, “Don’t destroy him! Who can lay a hand on the LORD’s anointed and be guiltless? As surely as the LORD lives,” he said, “the LORD himself will strike him; either his time will come and he will die, or he will go into battle and perish. But the LORD forbid that I should lay a hand on the LORD’s anointed. Now get the spear and water jug that are near his head, and let’s go.”

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David has already the chance to take revenge to the King and kill him but he didn’t do it. He is a faithful servant of God, because he didn’t let the temptation fall on him even though it is already in his front. He doesn’t want to do anything wrong to the person whom God annointed to be King. He has the Trusting Heart that everything will be alright. He knows that God will always with him and help him always, that’s why he just let God to be the one to take Saul’s life.

Whateve the things that the other poeple has done to me, I should not take or think to do any revenge to them, because it is the Lord who will give revenge or punishment to any one who done to us wrong. Especially when dealling with the leaders in the church, and not only so, also to those leaders in the government, I may not want the way they govern, I must still be submissive to them because they are in the higher authority than me. Especially also when some of our church leaders lead not in a good manner, we must not take any bad attitude to them, we must respect them and not do anything that take the risk of their lives. Even though we have some misunderstandings with them, we must talk with them in a right manner.

 As a servant of God, we must do all our activities in accordance to His will. We must not do anything that can hurt somebody else.

 

 

 

DQ 3

3. Discuss and analyze the concept of Kinsman Redeemer in the book of Ruth.

What in one age or nation would be improper, is not always so in another age or another nation. Being a judge of Israel, Boaz would tell Ruth what she should do; also whether he had the right of redemption, and what methods must be taken, and what rites used, in order to accomplishing her marriage with him or another person. The conduct of Boaz calls for the highest praise. He attempted not to take advantage of Ruth; he did not disdain her as a poor, destitute stranger, nor suspect her of any ill intentions. He spoke honorably of her as a virtuous woman, made her a promise, and as soon as the morning arrived, sent her away with a present to her mother-in-law. Boaz made his promise conditional, for there was a kinsman nearer than he, to whom the right of redemption belonged. (Ruth 3:14-18)

Ruth: A Moabite, the wife of Mahlon, whose father, Elimelech, had settled in the land of Moab. On the death of Elimelech and Mahlon, Naomi came with Ruth, her daughter-in-law, who refused to leave her, to Bethlehem, the old home from which Elimelech had migrated. There she had a rich relative, Boaz, to whom Ruth was eventually married. She became the mother of Obed, the grandfather of David. Thus Ruth, a Gentile, is among the maternal progenitors of our Lord (Matt. 1:5). The story of “the gleaner Ruth illustrates the friendly relations between the good Boaz and his reapers, the Jewish land system, the method of transferring property from one person to another, the working of the Mosaic law for the relief of distressed and ruined families; but, above all, handing down the unselfishness, the brave love, the unshaken trustfulness of her who, though not of the chosen race, was, like the Canaanitess Tamar (Gen. 38:29; Matt. 1:3) and the Canaanitess Rahab (Matt. 1:5), privileged to become the ancestress of David, and so of ‘great David’s greater Son’” (Ruth 4:18-22).  

The Book of Ruth was originally a part of the Book of Judges, but it now forms one of the twenty-four separate books of the Hebrew Bible. The history it contains refers to a period perhaps about one hundred and twenty-six years before the birth of David. It gives an account of Naomi’s going to Moab with her husband, Elimelech, and of her subsequent return to Bethlehem with her daughter-in-law; the marriage of Boaz and Ruth; and the birth of Obed, of whom David sprang. The author of this book was probably Samuel, according to Jewish tradition. Brief as this book is, and simple as is its story, it is remarkably rich in examples of faith, patience, industry, and kindness, nor less so in indications. 

Kinsman: From the Hebrew word “goel”, from root meaning to redeem. The goel among the Hebrews was the nearest male blood relation alive. Certain important obligations devolved upon him toward his next of kin. If any one from poverty was unable to redeem his inheritance, it was the duty of the kinsman to redeem it (Lev. 25:25,28; Ruth 3:9, 12). He was also required to redeem his relation who had sold himself into slavery (Lev. 25:48, 49). God is the Goel of his people because he redeems them (Ex. 6:6; Isa. 43:1; 41:14; 44:6, 22; 48:20; Ps. 103:4; Job 19:25, etc.).(2.) The goel also was the avenger (q.v.) of blood (Num. 35:21) in the case of the murder of the next of kin.

Goel: in Hebrew the participle of the verb _gaal_, “to redeem.” It is rendered in the Authorized Version “kinsman,” Num. 5:8; Ruth 3:12; 4:1,6,8; “redeemer,” Job 19:25; “avenger,” Num. 35:12; Deut. 19:6, etc. The Jewish law gave the right of redeeming and repurchasing, as well as of avenging blood, to the next relative, who was accordingly called by this name. 

The “kinsman redeemer” is a Goel. The word means to redeem, receive or buy back. Provision was made in the Law of Moses for the poor person who was forced to sell part of his property or himself into slavery. His nearest of kin could step in and “buy back” what his relative was forced to sell (Leviticus 25:48f). The kinsman redeemer was a rich benefactor, or person who frees the debtor by paying the ransom price. “If thy brother be waxen poor, and hath sold away some of his possession, and if any of his kin come to redeem it, then shall he redeem that which his brother sold.” (Leviticus 25:25; cf. Ruth 4:4, 6). The nearest of kin had the responsibility of redeeming his kinsman’s lost opportunities. If a person was forced into slavery, his redeemer purchased his freedom. When debt threatened to overwhelm him, the kinsman stepped in to redeem his homestead and let the family live. If a family member died without an heir the kinsman gave his name by marrying the widow and rearing a son to hand down his name (Deuteronomy 25:5; Genesis 38:8; Ruth 3-4). When death came at the hands of another man the redeemer acted as the avenger of blood and pursued the killer (Numbers 35:12-34; Deuteronomy 19:1-3). Goel was used of things consecrated to God (Leviticus 27:13–31), of God as redeeming man (Exodus 6:6; Isaiah 43:1; 44:22; 48:20; 49:7), and those redeemed by God (Isaiah 35:9; 51:10; Job 19:25). The right of redemption and the office belonged to the nearest kinsman (Leviticus 25:25; Ruth 3:12; 4:1, 6, 8, etc.). God is the great Kinsman of His people. When their liberty was lost in Egypt, He rescued them from bondage. “I am the LORD . . . I will redeem you with a stretched out arm, and with great judgments” (Exodus 6:6). The ancient patriarch Job complained that no one came to redeem him! His faith is seen reaching out and proclaiming that Yahweh will provide His Goel (Kinsman redeemer)! “For I know that my redeemer liveth, and that he shall stand at the latter day upon the earth.” (Job 19:25). Job’s hope looked to the coming Messiah. He affirmed his faith that his redeemer will come to the

earth. http://www.biblegateway.com/resources/dictionaries/dict_meaning.php?source=1&wid=T0001516http://www.biblegateway.com/resources/dictionaries/dict_meaning.php?source=1&wid=T0003166http://www.biblegateway.com/resources/dictionaries/dict_meaning.php?source=1&wid=T0003165http://www.biblegateway.com/resources/dictionaries/dict_meaning.php?source=1&wid=T0002195  http://www.hopeofisrael.net/index.php?option=com_content&task=view&id=37&Itemid=32  

DEV 3

BE WISE AND NOT BE TEMPTED! 

Judges 16:15-19

Then she said to him, “How can you say, ‘I love you,’ when you won’t confide in me? This is the third time you have made a fool of me and haven’t told me the secret of your great strength.” With such nagging she prodded him day after day until he was tired to death. So he told her everything. “No razor has ever been used on my head,” he said, “because I have been a Nazirite set apart to God since birth. If my head were shaved, my strength would leave me, and I would become as weak as any other man.” When Delilah saw that he had told her everything, she sent word to the rulers of the Philistines, “Come back once more; he has told me everything.” So the rulers of the Philistines returned with the silver in their hands. Having put him to sleep on her lap, she called a man to shave off the seven braids of his hair, and so began to subdue him. And his strength left him.

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Nothing fills up the sins of any person or people faster than mocking and misusing the servants of God, even thought it is by their own folly that they are brought low. God put it into Samson’s heart, as a public person, thus to avenge on them God’s quarrel, Israel’s, and his own. That strength which he had lost by sin, he recovers by prayer. That it was not from passion or personal revenge, but from holy zeal for the glory of God and Israel, appears from God’s accepting and answering the prayer. The house was pulled down, not by the natural strength of Samson, but by the almighty power of God. In his case it was right he should avenge the cause of God and Israel. Nor is he to be accused of self-murder. He sought not his own death, but Israel’s deliverance, and the destruction of their enemies. Thus Samson died in bonds, and among the Philistines, as an awful rebuke for his sins; but he died repentant. The effects of his death typified those of the death of Christ, who, of his own will, laid down his life among transgressors, and thus overturned the foundation of Satan’s kingdom, and provided for the deliverance of his people. Great as was the sin of Samson, and justly as he deserved the judgments he brought upon himself, he found mercy of the Lord at last; and every penitent shall obtain mercy, who flees for refuge to that Saviour whose blood cleanses from all sin. But here is nothing to encourage any to indulge sin, from a hope they shall at last repent and be saved.Samson’s character has appeared glorious, though uncommon. In this chapter we find him behaving in so wicked a manner, that many question whether or not he were a godly man. But the apostle has determined this, Heb 11:32. By adverting to the doctrines and examples of Scripture, the artifices of Satan, the deceitfulness of the human heart, and the methods in which the Lord frequently deals with his people, we may learn useful lessons from this history, at which some needlessly stumble, while others cavil and object. The peculiar time in which Samson lived may account for many things, which, if done in our time, and without the special appointment of Heaven, would be highly criminal. And there might have been in him many exercises of piety, which, if recorded, would have reflected a different light upon his character. Observe Samson’s danger. Oh that all who indulge their sensual appetites in drunkenness, or any fleshly lusts, would see themselves thus surrounded, way-laid, and marked for ruin by their spiritual enemies! The faster they sleep, the more secure they feel, the greater their danger. We hope it was with a pious resolution not to return to his sin, that he rose under a fear of the danger he was in. Can I be safe under this guilt? It was bad that he lay down without such checks; but it would have been worse, if he had laid still under them. (Jdg 16:4-17)As we can see through the story of Samson, many times his wife Delilah has deceived him, but many times also Samson did not notice it, or maybe he noticed that Delilah is deceiving him but he didn’t mind about it. Sometimes in the life of a person, many times the enemy is trying to deceive us, but sometimes we didn’t care, we may not notice that this is a serious trouble. If we are not able to notice it or to be careful about it, we regret in the future. As  I go on with my Christian life, I notice that the more I come closer to God, the more the enemy is trying to deceive me, or he is trying to put me away from the love of God. If I may not be careful about it, I maybe like Samson that many times Delilah until he fall. Its true that the enemy will never stop until he make sure that he destroyed us. We need to be wise always, not on our own wisdom but through the wisdom of God. Be wise and not be tempted by anything, but anyone, focus on God and he will make you wiser than the enemy. Don’t let the enemy defeat us, as long as we are in God’s hand, no one can destroy us, keep in faith with God.