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First let's get something clear about erroneous notions of Paul and his founding a new religion, which he didn't. True, the halakhah of his Judaism switched from the Pharisaic oral law to the Ruach Hakodesh, but his religion was still one of the Judaisms of the time, not a new non-Judaism Gentile religion.
SHMUEL ALEF (II SAMUEL)
The first few chapters chronicle the power struggle between the
house of Saul and the house of Dovid, including the murder of
Abner, the commander of Saul's army, by Joab, Dovid's commander.
It's important to understand that both Abner and Absalom's acts
of sleeping with royal concubines were efforts to prove each had
acquired royal status (see II Sm. 3:7; 16:22). During this time,
Dovid has to consolidate the military behind his regime and
persuade Israel and those backing the dynasty of Saul to receive
him as their king. The restoration of Michal as his wife
reenforces Dovid's status as Saul's son-in-law and therefore the
legitimacy of his claim to Saul's throne. In the course of the
book, all of the potential claimants to the throne from the house
of Saul are eliminated, with the exception of Jonathan's lame son
Mephibosheth whom Dovid spares to sit at his table. Jerusalem is
taken from the Jebusites and established as the capital of the
united kingdom. But David reminds us of Moses. Just as Dovid
arrives at his zenith, having been anointed king of Judah and
then seven and a half years later having been anointed king of
all Israel (both times at Hebron), he sins. Calamity arises
against him out of (his) own household" (II Sm 12:11). Dovid's
sons struggle for his throne, Absalom eliminating the firstborn
heir and preeminent claimant Amnon and attempting to seize the
throne, then Shlomo purging the oldest surviving son Adonijah,
but this is part of the story of I Kings.
In chapter II Sm. 6 Dovid dances in a white linen kohen's garment
before the L-rd and bitter Michal the daughter of Saul is
destined to die childless as she hardens her heart against G-d
and His people. When Dovid brings the ark of G-d to Jerusalem
and purchases the property for the Beis Hamikdash's construction
(II Sm. 6:l5-16; 24:21-25), he is making it possible for the Son
of Dovid to build the House of G-d, an act that will become one
of the most important prophecies of Moshiach. Notice the Angel
of the L-rd, so important in relation to the promise of an heir
for Abraham (Gen. 18) and so decisive in the Exodus (Ex. 14:19),
is now in evidence once again at the site selection of the
Jerusalem Beis Hamikdash (II Sm. 21:16), pointing to Isaac's lamb
(Gen. 22:7-8) that will be provided, the Lamb of G-d, the
See the Messianic title in II Sm. 6:21 Nagid Al-Yiroel "prince
over Israel." (Compare Moshiach Nagid Dan. 9:25.) Notice David
"distributed food among all the people" (II Sm. 6:19) as his
greater Son does in the miraculous feeding of the 3,000 and the
5,000 in the Brit Chadasha Scriptures.
Notice very carefully the prophecy that Moshiach would come from
Dovid in II Sm. 7. See the obvious Messianic interpretation
given to this prophesy as it is rendered in I Chr. 17:13. The
fulfillment of the all-important promise in II Sm. 7:16 ("your
house and your kingdom will endure forever before me; your throne
will be established forever") necessitated the resurrection from
the dead of Dovid's "seed" (zera) King Moshiach Yehoshua which
was done to fulfill the Word of G-d (II Sm. 7:21). Notice in the
Bible "the servant of the Lord" is another appellation for Dovid
(II Sm. 3:18; 7:5,20,25-29) and "my servant Dovid" another
appellation for the Moshiach (Ezek. 34:23), making "the servant
of the Lord" a Messianic title Avdi Davod as it is in Isa. 52:13;
II Sam. 11 shows that Dovid was safer when he was poor and
fighting giants than when he was rich away from G-d's Messianic
battlefield. Run from your Bathshebas and find divine safety
with your Goliaths?
Rav Sha'ul uses the metaphor of a battlefield and the command to
"endure hardship" like a good soldier when Shliach Sha'ul deals
with the subject of the ministry and of doing the work of a kiruv
outreach worker for Moshiach (II Timothy 4:5). Study Uriah in
chapter 11 and you will see an illustration Rav Sha'ul could have
Note the cronyism between Joab and David and avoid it. G-d hates
overweening bureaucratic control and religious politicking in His
House. Here it leads to Uriah's murder, adultery, and the host
of evils described in the remainder of II Shmuel.
In chapter 12 a perfect crime is ruined by a prophet with a word
Notice that the L-rd is not mocked. "With the crooked G-d shows
himself shrewd" (II Sm. 22:27). Whatsoever you sow even as a
believer, you may indeed reap even in this life. II Sm. 12:11-12
show all the reprisals that follow the Bathsheba sin (see
fulfilment 16:21-22). There is punishment even in this life for
II Sm. 12:20 indicates that, nevertheless, Dovid allowed no root
of bitterness to crop up between himself and the L-rd.
II Sm. 13:15 shows us the difference between real love and lust.
One reason we need to watch in prayer: to have divine wisdom
against the wicked counselors HaSatan will use to infiltrate our
ministry, but whose wisdom G-d can turn into foolishness as He
did with Bathsheba's grandfather Ahithophel (see II Sm. 15:31;
17:14,23; Rom. 1:22; I Cor. 1:20).
Dovid's anguished love for his rebellious son who usurped his
father's throne at Hebron, Absalom, (II Sm. 13:39; 18:33) is a
picture of "G-d so loved the world" (Yochanan 3:16) and also it
pictures the anguished love for apostate Israel felt by the heart
of G-d in verses like Luke 13:34 and Rom. 9:1-3. Ittai, the
faithful foreigner, a warrior among Dovid's mighty men, is a
picture of faithful Gentiles being grafted in while the
unfaithful natural branches are cut off (see II Sm. l5:21; 18:2).
Remember vain, ambitious Absalom's long hair and how it got him
caught in the end? Avoid carnal ambition in the ministry or,
like Absalom, you'll be caught and ensnared by your own vanity.
(See chapter 15:3-4 for the modus operandi of this expert Brit
In chapter 15, Hushai, Dovid's adviser, hangs back to be his spy
in league with the descendents of Aaron, that is, Zadok and
Abiathar and their messenger sons.
II Sm. 17:23 shows Ahithophel as a type of Judas, the man who
thought he could outwit the Son of Dovid and ended up hanging
himself. This type of betrayal is referred to in places like
Psalm 41:9 and 55:12-14. Even Dovid's own son Absalom betrayed
him, and betrayal is part of the sufferings of Moshiach we must
all endure. Shliach Sha'ul says, "Demas in love with this
passing world has deserted me" (II Tim. 4:10). Family members
(Micah 7:6; Matt. 10:36) and ministry partners sometimes do this
to us, and we must not grow bitter when it happens.
In II Sm. 19:17 Joab is replaced by David as head of the army but
this changes in chapter 20. Along with Abonijah and Abiathar,
Joab will be purged by Shlomo in I Kings as a fulfillment of
Dovid's curse (II Sm. 3:26-29,39) upon him for his
II Sam. 22:31 ("the word of the L-rd is flawless") is an argument
for the inerrancy of the Bible.
Look at "Let your hand fall upon me and my family" in 24:17. Here
we have the vicarious suffering of the Davidic Moshiach, toward
which Ezekiel 4 is also pointing (as well as Zch. 13:7). The
Beis Hamikdash with its vicarious sacrifices by the kohanim (Lv.
10:17-18) are also in view in this II Sm. 24:17 context. Moshiach
Yehoshua is the new Beis Hamikdash and the sins of Israel fall on
David's family when they fall on Moshiach Yehoshua. II Shmuel
shows the fall of Dovid from his throne and his ascension to it
again after suffering. This foreshadows what will happen to the
Moshiach who has "nothing" (Dan. 9:26) and loses his throne when
He is "cut off" (Isa. 53:8,12b) but regains it when he is
resurrected from this death and ascends to the right hand of
supreme power (Psa. 110:1; Isa. 52:13-15; 53:12a). We assume
Moshiach Yehoshua deliberately chose the Mount of Olives for his
Gethsemane weeping because of II Sm. 15:30; at least the divine
choice was deliberate. Notice that Moshiach Yehoshua has Shliach
Kefa, Ya'akov and Yochanan just as Dovid has "the Three" (II Sm.
23:19). When Isaiah says that the Dovidic Moshiach will be"
oppressed and afflicted" but he will "not open his mouth" (Isa.
53:7), Isaiah may be thinking of II Sm. 16:9-13. Also in Isa.
42:l; 61:1 he may be thinking of II Sm. 23:2. Notice the
Messianic Dovidic covenant (Brit Olam) is "an everlasting
covenant" (II Sm. 23:5), language used of the Brit Chadasha (Jer.
31:31-34; 32:40; Ezek. 37:24-26). Gen. 19:10 is in view in
II Sm. 22:44-46.
It is important to correlate one's study of the Psalms with the
study of I-II Shmuel (see Psalms).
The area of Edom, which was spared during the conquest of the
land, was later conquered by Dovid (II Sm. 8:13-14) just as
Balaam prophesied (Num. 24:18). Dovid also defeated Moab (II Sm.
8:2,13-14) just as Balaam had prophesied (Num. 24:17). Dovid
eliminated the threat of the Philistines (II Sm. 5:17-25; 8:1)
and the Arameans (modern Syria)--see II Sm. 8:3-8; 10:6-19--as
well as the Ammonites (II Sm. 12:19-31) and Amalekites (I Sm.
30:11). Finishing the work of Joshua, Dovid extended Israel's
borders from Egypt to the Euphrates, fulfilling prophecy (Gen.
15:18; Josh. 1:4). It is therefore not surprising that Isaiah saw
Israel's ultimate deliverer as not only a new Joshua (Isa. 49:8)
but also a new Dovid, or a "Branch" (Tzemach) descended from
Dovid's line (Isa. 9:6-7; 4:2; 11:1-10; 53:2; 7:14).
The word for the "Besuras Hageulah" or "good news" is found in
II Sm. 18:27.
II SHMUEL 7:16
And thine house and thy kingdom shall be established for ever
before thee: thy throne shell be enablished for ever.
Isn't it time to come back to your spiritual home?
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