Bible verses about
(From Forerunner Commentary)
Probably the easiest peoples to identify are those descended from the tribe of Joseph, that is, the peoples of Ephraim and Manasseh. The reason is their wealth. Remember, God chose Ephraim and Manasseh to be the recipients of the birthright blessing, as recorded in Genesis 48. As the "birthright" tribes, Ephraim and Manasseh eventually received the great physical blessings God mentions through Jacob in Genesis 49:22-26 and through Moses in Deuteronomy 33:13-17.
Ephraim, basically the Angles and Saxons, roamed around in Northern Europe, eventually invading England in AD 449. In the course of time, some Ephraimites migrated to Canada, New Zealand, Australia, South Africa, and other nations of the now-defunct British Empire. Ephraim grew to become that "company of nations" God promised would descend from Jacob (Genesis 35:11); more particularly, the British peoples became that "multitude of nations" Jacob prophesied would descend from Ephraim (Genesis 48:19). The peoples of the British Empire (and, later, the Commonwealth) are the "ten thousands of Ephraim" who Moses, speaking of Ephraim and Manasseh together, said would "push the peoples to the ends of the earth" (Deuteronomy 33:17).
Britain grew slowly, protected by her geography and by the hand of God, who, more than once miraculously saved her from destruction. Her power grew slowly, as if by fits and starts. All that changed, however, in the early 1800s, when the 2,520-year punishment had reached its term. God was now prepared to bestow the birthright blessings on Ephraim. After defeating the French dictator Napoleon at Waterloo in AD 1815, Britain virtually redrew the boundaries of Europe. Never before had a European nation wielded such unquestioned control over the Continent as a whole—and got away with it for so long.
Moses prophesied that Joseph would "push the peoples to the ends of the earth" (Deuteronomy 33:17). Push is exactly what England did, for the birthright blessings included far more than domination over Europe. They included economic (and in some cases, political and military) dominance over much of the world. Answering the call of the "white man's burden," the British, through its maritime supremacy, created a worldwide Empire an order of magnitude larger than that of Rome. Her folk pushed to India, Africa, North (and, to a lesser degree, South) America, China, Australia, New Zealand, and various islands around the globe.
Britain's Empire came to include a number of African nations, some South American ones, many Caribbean islands, as well as many of the islands of Oceania—and, of course, Canada, New Zealand, Australia, and India! Moreover, Britain maintained a heavy economic influence over China for years. It was a fact—the sun never set on the British Empire.
As time went by, Britain assumed control of a large number of "gates" located in or near her enemies' territories, this in fulfillment of Genesis 22:17 and 24:60. These strategic positions placed her, geopolitically, on the "top of the world," ensuring her of military and commercial hegemony. Here is a partial list of these valuable gates:
» The Suez Canal
» The Straits of Hormuz (below Iran)
» The Straits of Gibraltar
» The Straits of Malacca and the Singapore Strait (off the Malay Peninsula)
» The Falkland Islands (off Argentina)
» The Cape of Good Hope (at the southern tip of Africa)
» The Kabul Pass (a land gate in Afghanistan)
» The island nation of Malta (in the Mediterranean Sea)
Finally, Britain is ruled by a descendant of the Davidic monarchy. The throne of David, according to the prophet Jeremiah, would rule over the "house of Israel" (Jeremiah 33:17), not over some Gentile peoples. David's throne—overthrown (Ezekiel 21:27) from Jerusalem to Ireland and later to Scotland—now resides in England. Since God states that "the scepter shall not depart from Judah" (Genesis 49:10), sitting on that throne is a monarch who is of the lineage of David. That monarch rules over Israelites, not Gentiles.
Searching for Israel (Part Ten): Clues and Answers
2 Samuel 7:11-16
Here is an unconditional promise: "Your house and your kingdom shall be established forever before you. Your throne shall be established forever" (verse 16). Speaking of Solomon, David's son who was later to build the Temple his father had proposed (verses 12-13), God says that His "mercy shall not depart from him, as I took it from Saul, whom I removed from before you" (verse 15).
The prophet Jeremiah reaffirms that David's throne will rule Israel, and will do so forever: "For thus says the LORD: 'David shall never lack a man to sit on the throne of the house of Israel'" (Jeremiah 33:17). Jeremiah's prophecy, which in context is part of a prophecy about Israel in the Millennium, emphasizes that there will always be a monarch ruling "the house of Israel." David's throne, the authority of his dynasty, is not limited to the tribe of Judah, whence David himself sprang, but extends over the entire house of Israel (see also II Chronicles 5:2). We should not expect, therefore, to find David's dynasty in a Gentile nation; God says it will rule Israel.
The promise of an eternal throne—an everlasting dynasty—is a reaffirmation of what Jacob by faith had come to understand centuries before. Speaking of Judah's descendents in the "last days," he prophesied that "the scepter shall not depart from Judah" (Genesis 49:10). There would be a period of time when Judah would not bear rule. However, once God placed the scepter in Judah's hand, we can expect that the house of David would rule ever after. Clearly, God placed the scepter in David's hand. We can therefore count on David's dynasty to rule over Israel in perpetuity.
The same faith that worked in Jacob was at work in David when he speaks confidently of God's steadfast love to his posterity. In Psalm 89:35-37, David says that God has "sworn by My holiness; I will not lie to David: His seed shall endure forever, and His throne as the sun before Me; it shall be established forever like the moon, even like the faithful witness in the sky. Selah."
God's promise of power to David and His promise of wealth to Joseph are not contradictory, for there is an important distinction between the birthright and the scepter. As we saw in the previous issue, God chose Joseph—specifically, Ephraim and Manasseh—to be the recipients of the great physical blessings associated with the birthright. We see this specifically in Jacob's blessing of Joseph's boys, recorded in Genesis 48:12-20, as well as the blessings listed in Deuteronomy 33:13-17. To use Jacob's words, the birthright blessing would be "up to the utmost bound of the everlasting hills" (Genesis 49:26). This is a promise of great wealth and prosperity.
God chose Judah, however, to serve as the scepter tribe, that is, the tribe that would bear rule over the descendants of Abraham. The psalmist Asaph writes that God "rejected the tent of Joseph, and did not choose the tribe of Ephraim, but chose the tribe of Judah, Mount Zion which He loved" (Psalm 78:67-68).
Asaph pinpoints David as the first king to come out of Judah: "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" (verses 70-71).
Searching for Israel (Part Four): The Kingdom and the Key
2 Samuel 15:13-14
The background of these verses is David's flight from Absalom. Absalom was determined to become king, so he began undermining David through deceitful and worldly-wise ways: by using psychology, by giving favorable judgments to garner support. In so doing, he began to persuade people to follow him. It took him four years of undermining of his father to get a large enough following to move to overthrow him. He was successful to a point.
Proverbs 28:1 says that the wicked flee when no one pursues. God would certainly not call David a wicked man. He went through periods when he was far from God. Here, he fled for his life into the wilderness east of Jordan. Why did he flee? Wisdom dictated that David was in no position to defend the city: He was outnumbered and "outgunned." Absalom, by his strategy, had gained the upper hand, so David decided that it was better to have freedom of movement in an open place than it was to be trapped in a city, where he would be subject to siege.
So he—like Jesus later on—decided that discretion is the better part of valor. Was David a coward? He was a mighty man of valor, a great man in the eyes of God, and a winner of many military victories. It was a proverb in Israel that "David [has slain] his ten thousands" (I Samuel 18:7; 21:11; 29:5). None would dare call David a coward! At the time, flight was the wisest move; his action was guided by wisdom, not cowardice. Beyond this, David, who usually had his spiritual wits about him, did not presume to discount God's authority to do as He pleased as the real Sovereign of Israel.
John W. Ritenbaugh
A Place of Safety? (Part 2)
2 Samuel 24:24
From this verse we can extract a principle to understand, at least in part, why God said David was a man after His own heart. When David was preparing to build the Temple, he purchased what is now the Temple Mount from a man named Araunah, who certainly knew who David was. When the king came to purchase his land, Araunah wanted to give it to him, as well as the animals to make offerings to God, but David rejected the offer. From this comes a principle. David said, "I will make no offering to God that costs me nothing." There is no sacrifice in that; he would not have been giving of himself at all.
Perhaps we are unaware of the awesome size of the offering David made to build the Temple. In today's money, it was about a billion and a half dollars. David was wealthy, but a billion and a half dollars! What David offered cost him dearly in money. David understood the purpose of the sacrifices.
John W. Ritenbaugh
Preparing to Be a Priest
When David saw the enormity of his sin, he realized he had hurt God and His purpose. His sorrow, chagrin, and remorse reached deeply into his heart, mind, and entire being. Our opposition to God should create a similar deep emotional response in us, for we have all played major roles in our Savior's death. He died for our sins. Emotional sorrow alone is not the answer, however. Paul says godly sorrow produces repentance (change) toward salvation, while worldly sorrow is like saying, "I'm sorry I got caught. I'll be more careful next time I sin."
Martin G. Collins
Basic Doctrines: Repentance
Jesse had at least eight sons (II Samuel 16:10-11), the youngest of which was David. God chose the line of this young shepherd boy to reign over Israel and ultimately to produce the King of kings: "'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 judgment and righteousness in the earth'" (Jeremiah 23:5; see Isaiah 9:6-7).
Both of Jesus' human parents were of the line of David (Matthew 1:1, 6; Luke 3:31), and it was well known during His ministry that Jesus was a "son of David" (Matthew 9:27; 15:22; 21:9; etc.). Before His conception, Gabriel tells Mary, "The Lord God will give Him the throne of His father David" (Luke 1:32). Paul reminds Timothy of what this means to Christians: "Jesus, the seed of David, was raised from the dead. . . . This is a faithful saying: 'For if we died with Him, we shall also live with Him. If we endure, we shall also reign with Him'" (II Timothy 2:8, 11-12).
Richard T. Ritenbaugh
Born of a Woman
How do we know that the Luke 3 lineage is Mary's? We do not know it for certain, but that conclusion is the most reasonable. One factor is, again, the purpose of this particular gospel. Luke wrote primarily to Gentiles, and he stresses Jesus' humanity throughout his book. The evangelist thus gives our Savior's natural, biological family tree to show He shares humanness with the common man. He is not just the Jews' Messiah, but He is also the Gentiles' Messiah! So Luke's genealogy goes all the way back to Adam, rather than stopping at Abraham as Matthew's does.
Another factor is that Luke had to deal with a virgin birth. What a unique situation for a genealogist! Luke had to determine, therefore, what points would matter to a Gentile. Would he be concerned with Jesus' Davidic ancestry? Not initially. Would he care that Jesus is a Jew and an Israelite? Maybe. Would he desire to know if Jesus was a man like he was? Certainly! Thus, Luke would record a line of descent that showed His universality to every man, and this would go through Mary, Jesus' link to humanity.
Some raise objections to this on the basis of verse 23, particularly because it says, "Joseph, the son of Heli." Notice, though, that Luke does not use the word "begot" as Matthew does. In fact, he uses no word at all, just a marker to denote possession. So the phrase literally says, "Joseph, of Heli."
Some say, then, that this connotes a levirate marriage because Matthew says Joseph's father was Jacob. Levirate marriage, however, was fairly rare, so this is an unlikely stretch. Others argue that this is Jesus' "priestly" lineage, but this is even less probable, since it shows Judah, not Levi, as an ancestor (see Hebrews 7:14).
Bullinger, in his Companion Bible, gives a more likely explanation: "Joseph was begotten by Jacob, and was his natural son (Matt. 1:16). He could be the legal son of Heli, therefore, only by marriage with Heli's daughter (Mary), and be reckoned so according to law." At that time, Jewish law traced inheritance and descent through the male, not the female line. Thus, Luke 3:23 would be clearer if translated as, "Joseph, the son-in-law of Heli," or "Joseph, the legal son of Heli."
No matter which we choose, it traces Heli's line from that point on back to Nathan, the son of David. There is no stigma or disqualification in Solomon's name being absent from the list. In messianic terms, David's name is the vital one.
Richard T. Ritenbaugh
We can often see our faults more clearly in other people, yet we usually fail to apply them to ourselves. Because our reaction is so often to criticize negatively, we usually do not see that we are guilty of the same things. If we find a certain type of behavior especially irritating in others, we may have the same problem!
To illustrate this blindness to our own sins, recall David's sin, recorded for all the world to see in II Samuel 12:1-5, when God sent Nathan to show David his sin with Bathsheba. Nathan told of a case in which a rich man who owned many sheep had stolen a poor man's pet lamb and killed it to eat for dinner. King David was outraged that anyone would be so greedy and selfish, so he pronounced the death penalty on this man. Then Nathan quietly pointed out that David had done the exact same thing when he stole Uriah's wife and sent Uriah to his death.
David was a man who, when he recognized his sin, would deeply repent. So how far his heart fell at that time, we can only imagine. He must have been devastated.
What angers us about others in God's church? Consider this carefully, since in the answer may be a clue to our secret sins. "For you who judge practice the same things."
Martin G. Collins
The Law's Purpose and Intent
For years, I read these scriptures, and I always thought, "I'm not starting forest fires with my words. I'm not viciously devouring people like a roaring beast. I can take this in stride and not worry so much about examining this. After all, these examples are for the extremes: the Adolf Hitlers, the serial criminal minds, the hardened and bitter sinners who retreat from humanity. This isn't me!"
God sometimes focuses our minds on the things we are guilty of by allowing us to experience the same behaviors from others. David did not see himself as he was behaving and affecting others until Nathan described to him another man's behavior (II Samuel 12:1-4). David was so outraged by the man's gross actions and attitude that he, as king, declared the death penalty on him (verses 5-6). Had this been an actual individual, chances are David would have pursued the matter to see the man brought to justice! However, the man he judged as worthy of death was none other than himself (verse 7).
We experience similar lessons. We are at times brought into the company of people who are offensive to us, whose behavior hurts us, and whose words can cut us and wound us, because something in the experience will teach us what we need to learn. God is allowing us to experience ourselves.
We chuckle at times, observing how someone known for gossiping will howl in dismay when he is gossiped about, or how a person often critical of others is intolerant of criticism directed toward himself. We say about teasing, "Don't give it unless you can take it!" Similarly, we enjoy people who are warm and friendly, and we feel warm and friendly when we are around them. Happy people tend to attract other happy people, while bitter or angry people often find another unhappy person with whom they can share their complaints.
A deeper principle can be employed here: If we look at others' behaviors, we can learn to see ourselves. Job's friends had this opportunity. They saw Job going through his calamities, how miserable he was, and in their care for him, they did their best to find his fault and help him solve his dilemma. In the end, God simply dismissed these three friends and all their long-winded speeches because they failed to recognize the very thing God gave them opportunity to see: They failed to see themselves in Job.
Job was not singled out for this experience because he was Job. He represents mankind, blinded by himself and unable to see the reality of God. Even today, many centuries later, we examine the life and thoughts of Job in an effort to see ourselves in his shoes; we try to learn from his experience by exposing the same faults within us. This aids us by allowing us both to see what we might miss and to change what is incompatible with our Creator.
How often do these opportunities emerge for us to see ourselves in the actions of others? In the past decade, we have had many opportunities to witness the effects of deceitful men upon trusting and unsuspecting people. We have seen people shift allegiances and loyalties but deny doing so by their words. We have seen couples speak words of lifelong devotion only to cast them aside for a new attraction. We have seen friends and family who expressed the deepest of commitments to one another both deny those relationships and turn against one another. We have seen hearts broken by sarcasm and neglect. We have seen the crushing effects of criticism upon those needing reassurance and encouragement.
Most of us do not escape life without being deeply touched by such actions from others. But how incredibly sobering it is to see ourselves in these actions of others, to realize that we are guilty of the very things that may have hurt us deeply! We, too, are responsible for spreading the flames of a fire that devours and destroys all in its path. The evil of our tongues is as limitless as the evil James describes.
A sharp tongue is a weapon, no less as effective as a pointed spear or a sword honed to a razor's edge. A sharp tongue has no place among the fruit of the Spirit (Galatians 5:22-23). It does not express love, spread joy or promote peace. It shows no patience, kindness or goodness in its words. It betrays faithfulness and gentleness, and most of all, it shows no measure of self-control.
My sharp tongue has been a contradiction to the convictions I have expressed nearly all my life. I never saw it until I had to come face to face with the jabs, slices, and pricks of other sharp tongues, and to feel the fires they started within me. I would beg the Father for understanding, of why such communication should exist and why I should receive it with such bitterness—until I finally saw, as David did, that I am the guilty one.
Are You Sharp-Tongued? (Part One)
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