David's Family is Enlarged in Jerusalem

Continuing a chronological Bible study:

(2 Samuel 5:13) And David took more concubines and wives out of Jerusalem after he had come from Hebron, and there were yet sons and daughters born to David. 

David and his men had conquered the stronghold of Zion in the northern part of Jerusalem and built inward (2 Samuel 5:9).  It appears he had conquered all of Jerusalem by this time.  He took more wives and concubines out of Jerusalem and had more sons and daughters there.

(14) And these are the names of those who were born to him in Jerusalem, Shammua, and Shobab, and Nathan, and Solomon, (15) Ibhar also, and Elishua, and Nepheg, and Japhia, (16) And Elishama, and Eliada, and Eliphalet.

It appears that eleven sons were born to David in Jerusalem, and they are named here.

(1 Chronicles 3:5) And these were born to him in Jerusalem, Shimeah, and Shobab, and Nathan, and Solomon, four, of Bathshua the daughter of Ammiel;

1 Chronicles 3 also told of the sons born to David in Jerusalem with a little more detail.  Shammua is called Shimeah here, and David's first four sons born to him in Jerusalem were borne of Bathsheba, called Bathshua here, the daughter of Ammiel.

(6) Ibhar also, and Elishama, and Eliphelet, (7) And Nogah, and Nepheg, and Japhia, (8) And Elishama, and Eliada, and Eliphelet, nine.  

Nine more sons were added to the list of sons of David, to the four born to Bathsheba, bringing the total to thirteen, whereas 2 Samuel 5 named only eleven.  Elishama and Eliphelet are named twice here.  It is possible that they died young and subsequently had brothers named after them.  However, one of the Elishamas might actually be Elishua from the list in 2 Samuel 5, as Elishua is not listed here.  Nogah is also listed here and not in 2 Samuel 5.  Again, he may have died young.

(9) These were all the sons of David, besides the sons of the concubines, and Tamar their sister.

These apparently were the sons of David born to his wives only, and do not include sons born to his concubines.  Here is added the name of a daughter, Tamar.

(1 Chronicles 14:3) And David took more wives at Jerusalem, and David begat more sons and daughters.

1 Chronicles 14 also tells of David's additional wives and children in Jerusalem.

(4) Now these are the names of his children which he had in Jerusalem, Shammua, and Shobab, Nathan, and Solomon, (5) And Ibhar, and Elishua, and Elpalet, (6) And Nogah, and Nepheg, and Japhia, (7) And Elishama, and Beeliada, and Eliphalet.

This list of thirteen sons agrees with the list in 1 Chronicles 3 with a little variance in spelling.  Although this reference purports to list the names of his "children" not just his sons, Tamar is not listed here.

(2 Samuel 5:17) But when the Philistines heard that they had anointed David king over Israel, all the Philistines came up to seek David, and David heard and went down to the hold.

It might be that the Philistines had lain low while Israel was in the midst of a civil war, but now that they heard that that had been resolved and David was now king of all Israel, they went seeking David.  David heard about it and went down to a stronghold, surely to strategize.

(1 Chronicles 14:8) And when the Philistines heard that David was anointed king over all Israel, all the Philistines went up to seek David. And David heard and went out against them.

David then went out against the Philistines.

I'm going to end this short post here as the next passage takes me to a place I don't quite understand.  I am following a chronological Bible study created by Skip Andrews.  For now, we know that David had become king of all Israel, and his house grew as he married more wives and had many more sons.  When the Philistines heard that he was king, they came looking for him, and he went after them, more details to follow, I am sure.

Caution Against Covetousness and Worry Over Worldly Things

Continuing a Bible study of the Gospels:

(Luke 12:1) In the meantime, when there were gathered together an innumerable multitude of people so that they trampled one another, He began to say to His disciples first, "Beware of the leaven of the Pharisees, which is hypocrisy."

At the end of the last chapter, Jesus had been pronouncing woes to the scribes, Pharisees, and lawyers, for their hypocrisy and wickedness, and now it seems more and more people had gathered to hear what He had to say, so many that they trampled one another.  Jesus spoke this statement first to His disciples before He continued talking to the crowd.  He told them to beware of the leaven of the Pharisees which He translated for the disciples to be their hypocrisy.

(2) "For there is nothing covered that shall not be revealed, neither hid that shall not be known."

In effect, Jesus told them that no sin covered by hypocrisy and lies would remain hidden.  Sooner or later, all things are revealed.  At the very least, nothing is ever hidden from God.

(3) "Therefore whatever you have spoken in darkness will be heard in the light, and what you have spoken in the ear in closets will be proclaimed on the housetops."

Jesus added that whatever was said in secret, if it did not align with the image one projected, would be found out and proclaimed.  The Light that is Christ will reveal those things hidden in the dark.  "You will know them by their fruits." (Matthew 7:16)

(4) "And I say to you, My friends, do not be afraid of those who kill the body and after that have no more that they can do."

Although Jesus had told them to be beware of the Pharisees, He would not have them fear them.  The most they could do to them was kill their bodies, but then their souls would live forever in joy and glory with God.  As the apostle Paul said in Philippians 1:21, "...to die is gain."  It is possible that with the appellation "My friends" Jesus now turned His comments to the entire group of people.  Then again, Jesus's disciples were certainly His closest friends.  

(5) "But I will forewarn you whom you shall fear; fear Him who after He has killed, has power to cast into hell; yes, I say to you, fear Him!"

However, Jesus told them who it was they should fear, the One who could cast them into hell.  It was a statement that could have been meant for the general audience, but it may have been directed more to His disciples.  Men could only kill the body; therefore they should not fear those who came against them because of the Gospel nor should they let the fear of man deter them from their mission.  They should only have reverential fear of the One who held their souls.

(6) "Are not five sparrows sold for two farthings? And not one of them is forgotten before God."

A farthing was a coin of very little value, a tenth of a denarius, about half a penny.  Jesus's point was that even sparrows of such little value were known and cared for by God.

(7) "But even the very hairs of your head are all numbered. Fear not, therefore; you are of more value than many sparrows."

When it came to God's children, He knew every single detail and hair.  Therefore, men should not be afraid because they were of much more value than many sparrows.  In that sense, they were not to fear because God would take care of them.  However, even if they were killed, God cared for their souls in heaven.

(8) "Also I say to you, whoever shall confess Me before men, him shall the Son of man also confess before the angels of God; (9) But he who denies Me before men shall be denied before the angels of God."

Jesus told them that if they confessed their belief and faith in Him and His gospel, He would acknowledge them as His own before the angels of God at the judgment.  However, if they denied Him before men, He would also deny them before the angels of God at the judgment.  I don't think of this as retribution or revenge for denying Christ.  God gives us all a choice and to deny Christ because one is afraid of the consequences of men, means they give more allegiance to man than God.  They fear man more than God and therefore have chosen an idol above God.  They made their choice and God will respect that.

(10) "And whoever shall speak a word against the Son of Man, it shall be forgiven Him; but to him who blasphemes against the Holy Ghost, it will not be forgiven."

Jesus went on to say that if one did speak a word against Him, that could be forgiven upon repentance.  However, if one blasphemed the Holy Spirit of God, that went too far and could not be forgiven.  One might out of ignorance, not realizing the true identity of Jesus as God Himself in human form, speak against Jesus.  I can't help but think about the apostle Paul, whom when he was Saul opposed the gospel of Christ, tried to destroy the Christian church, and even approved of the killing of Christians.  However, after his encounter with the Holy Spirit of God, he saw the truth, repented, and became one of the most devout followers of Christ.  Once a person knows the Holy Spirit, thus knowing the truth of the gospel of Christ, and then denies Him, that is when he has made his fatal choice.

(11) "And when they bring you to the synagogues and magistrates and powers, take no thought how or what you shall answer or what you will say, (12) For the Holy Ghost will teach you in the same hour what you ought to say."

Jesus added that when they were brought before the courts because of their profession of Jesus (note He said "when" not "if"), they were not to be anxious or try to rehearse how they were to defend themselves or what they should say.  The Holy Spirit of God would give them the words that would best argue their case if that was the purpose, or to otherwise be solely for the honor of God and according to His purposes.

(13) And one of the company said to Him, "Master, speak to my brother that he divide the inheritance with me."

Whereas we aren't sure exactly when Jesus turned His comments to the crowd, by now He was talking to the whole group of people, and one of them asked Jesus to speak to his brother about sharing with him the inheritance that was surely due him.  I'm sure he felt like he was only asking for what was fair and thought Jesus could make his case for him.

(14) And He said to him, "Man, who made Me a judge or an apportioner over you?"

However, Jesus refused to help him in this matter, saying in effect, that that was not His concern and purpose for being there.  He was not there to settle civil suits, but if the man had asked Him to speak to his brother about the gospel in order to save his brother's soul, that would have been another story.

(15) And He said to them, "Take heed, and beware of covetousness, for a man's life does not consist in the abundance of the things he possesses." 

Jesus then turned His comments back to the group telling them to beware of being covetous.  Although the man may have been lawfully due his half of the inheritance, it was certainly not the most important thing in life.  He could not make his desire to have what his brother had, or his "fair share," the most important thing in his life.  It could end up making him greedy and bitter and corrupting his very soul.

(16) And He spoke a parable to them, saying, "The ground of a certain rich man brought forth plentifully."

Jesus then began to tell the people a parable.  He spoke of a rich man whose land had produced plentifully for him.

(17) "And he thought within himself, saying, 'What shall I do because I have no room to store my fruits?'"

The man's land had produced so plentifully, in fact, that he began to wonder to himself what he could do because he had no room to store his enormous crop.

(18) "And he said, 'I will do this: I will pull down my barns and build greater, and there I will store all my fruits and my goods.'"

The rich man decided within himself to tear down his barns and build greater ones in which to store all his crops and goods.  For one thing, he decided himself with no request to God to give him wisdom about the matter.  He considered everything his own, "my fruits and my goods."  He gave no thought to his blessings being from God, nor did he give thanks or seek guidance from Him.  He then made a rather foolish plan to tear down all his barns rather than just adding to them.

(19) "And I will say to my soul, 'Soul, you have many goods laid up for many years; take your ease, eat, drink, and be merry.'"

After the man had built his many fine larger barns, he would then feel he was set for life.  He put all his faith in his goods and buildings and decided that would give him a life of ease wherein he could eat, drink, and be merry, and have no concerns.

(20) "But God said to him, 'Fool, this night your soul shall be required of you; then whose will those things be that you have provided?'"

However, in this man's case, God called him foolish because he had put so much faith and work in his worldly goods, thinking they would satisfy his soul, and he was going to die that very night.  Then what good would all his worldly goods be and to whom would they then go?  If the man's first thought had been to God and not to himself, he could have thought to himself that since he had more than he needed and could even store, he could give his excess to the poor.  Instead, he had greedily determined that it should all be his and he should build new barns to store it all for himself and his security.  It's not that there is anything wrong with preparing for the future, but in this case, it seems the man already had more than enough for his security and should have been thinking about building those treasures in heaven.

(21) "So is he who lays up treasure for himself and is not rich toward God."

Jesus said that his parable told what was to be expected of a man who laid up treasure for himself and did not use his riches for the glory of God.  In Matthew 6:19-21, Jesus said not to lay up treasures on earth, but to lay them up in heaven, and that where their treasure was in the scheme of things, there their heart was.  The man in the parable and anyone who acted the same way demonstrated that their heart was toward their own riches and security in themselves on earth and not toward faith and dependence on God and following His precepts.

(22) And He said to His disciples, "Therefore I say to you, take no thought for your life, what you shall eat, neither for the body, what you shall put on."

After what He had said about covetousness and worrying about worldly treasures, Jesus then turned His attention to His disciples, and told them that they should not worry about all the details of life.  Their focus should be on their heavenly Father and trust Him to provide what they needed.

(23) "The life is more than food, and the body than clothing."

Jesus told them that life was more than just food and the body was more than just its outer clothing.  They should trust in their Lord to give them all that was needed and not worry about trivial things.

(24) "Consider the ravens, for they neither sow nor reap, which have neither storehouse nor barn, and God feeds them. How much more are you better than the fowls?"

Jesus told them to consider the ravens that neither sowed nor reaped and had no storehouses or barns to store provisions, yet they were provided for by God.  He asked them to consider how much more valuable they were to God, first as His creation given dominion over all the earth (Genesis 1:26), and second because they were His own chosen people.  Shouldn't they be able to trust in God's provision for them?

(25) "And which of you with taking thought can add to his stature one cubit?"

Jesus's question was a rhetorical one.  Of course, even with much thought and worry, they could not add even one inch to their height.  So they ought to think of all things.  Worry does not solve anything.  Trust in the Lord will.

(26) "If you then are not able to do the thing which is least, why take thought for the rest?"

Jesus told them that if they could not change even the little inconsequential things, they certainly should not worry about the rest.  Worry is of no use and steals joy and time.

(27) "Consider the lilies, how they grow; they don't toil, they don't spin, and yet I say to you that Solomon in all his glory was not arrayed like one of these."

Jesus told His disciples to also consider the lilies.  They grew with no work of themselves, yet God provided all they needed to grow.  Not only did He provide for them, but He made them more beautiful than even King Solomon in all his glory.

(28) "If then God so clothes the grass, which is today in the field and tomorrow is cast into the oven, how much more you, O you of little faith?"

If God gave even the grass everything it needed, something that was here today and gone tomorrow, how much more would He provide for them?  Jesus called them of little faith those who could doubt that God would provide even more for them than the grass.

(29) "And do not seek what you shall eat or what you shall drink, neither have a doubtful mind."

Jesus told them straightforwardly not to spend their time searching after food and drink, and not to have a doubtful mind, but have faith in God to provide.

(30) "For all these things do the nations of the world seek after, and your Father knows that you have need of these things."

They were not to be concerned about worldly things like everyone else was.  Their Father in heaven knew what they needed and would provide for them just as He provided for the ravens and the lilies and even grass or weeds.

(31) "But rather seek the kingdom of God, and all these things shall be added to you."

Rather than seek after worldly things, even their needs, Jesus told them to seek God first and He would provide for what they needed.

(32) "Fear not, little flock, for it is your Father's good pleasure to give you the kingdom."

Jesus told His disciples not to fear or worry because it was their Father God's pleasure to give them access to the kingdom of God.  If He was pleased to give them the greatest things, they had no reason to worry about the little things.  Even though this was directed to Jesus's disciples, there is a beautiful truth in it for us today.  When we accept Jesus's sacrifice for our sins and follow Him, God gives us entrance into His kingdom.  If He is pleased to do such a great thing for us, how can we doubt and worry about all the little things?

(33) "Sell what you have and give alms, provide yourselves bags which do not grow old, a treasure in the heavens that does not fail, where no thief approaches nor moth destroys."

Jesus told His disciples to sell all they had and give to the poor and needy.  What He meant by providing themselves with bags that do not grow old was to put their treasure into something that would not rot or be stolen, a treasure in heaven by following Christ and doing merciful and loving things for others.

(34) "For where your treasure is, there your heart will be also."

Jesus concluded by saying that where their treasures were, whether stored up in their physical possession or stored up in heaven by their selfless and loving actions following Christ, that would be where the most important desires of their hearts would be.  

As this is a rather long chapter, I will end this post here and continue chapter 12 in the next post.

Jesus Rebukes the Pharisees and Acknowledges His True Brothers and Sisters

Continuing a Bible study of the gospel accounts:

(Matthew 12:22) Then was brought to Him one possessed with a devil, blind and dumb; and He healed him so that the blind and dumb both spoke and saw.

Chapter 12 of Matthew is rather long, so I divided it into two posts.  In the first part of Matthew 12, Jesus continued teaching and healing.  He had withdrawn from the city to avoid the evil schemes of the Pharisees as it was not yet time for His suffering and death.  The account in Mark stated that He withdrew to the sea of Galilee.  It was there people brought to Him a person that was demon-possessed and blind and unable to speak.  Jesus healed the man and he could both see and speak.

(23) And all the people were amazed and said, "Is this not the Son of David?"

The people were amazed at this healing, and began to ask among themselves if Jesus was the Son of David, meaning their long-awaited Messiah, the Son of David.

(24) But when the Pharisees heard it, they said, "This man does not cast out devils except by Beelzebub, the prince of the devils."

Leave it to the judgmental and probably envious Pharisees, when they heard of the incident, to say that Jesus could only cast out devils by the power of Satan, the prince of the devils.  Why the one who possessed people with demons would want to remove them seems a paradox.  The Pharisees could not deny that Jesus did, in fact, perform miracles, but they felt they had to explain it away somehow, and this was the best they could do.

(25) And Jesus knew their thoughts and said to them, "Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand."

Although the Pharisees obviously did not say it to Jesus, He knew their thoughts.  He told them that every kingdom divided against itself would be destroyed (from within); every city or house divided against itself would not stand.  I can't help but think about the situation with our country at this present time.  We are a divided country, and unfortunately, it seems our very leaders are stoking the flames of division so that we will indeed fall.

(26) "And if Satan casts out Satan, he is divided against himself; how then shall his kingdom stand?"

Jesus's point, of course, was that if Satan cast himself out, he was certainly divided, and his kingdom would not be able to stand.

(27) "And if I, by Beelzebub, cast out devils, by whom do your children cast them out? Therefore they shall be your judges."

Jesus went on to ask them, that if it were true that He cast out devils by Beelzebub, then by whom did their children, their disciples, exorcise demons?  He asserted they would be the judges of this issue.  The point was, of course, that if He worked for Satan, then so would the disciples of the Pharisees who also cast out devils.  Those disciples would tell them by whom it was that they could cast out demons; in that the Pharisees' absurd accusation would be judged.

(28) "But if I cast out devils by the Spirit of God, then the kingdom of God has come to you."

However, Jesus continued, if He cast out devils by the Spirit of God, then no doubt, the kingdom of God had come to them, as both He and John the Baptist had declared was at hand.  If God expelled Satan from his dominion over people, then His reign had indeed come. 

(29) "Or else how can one enter into a strong man's house and plunder his goods, unless he first binds the strong man? And then he will plunder his house."

In this, Jesus was speaking of Himself coming into the strong man's house, that world where the prince of darkness ruled, and plundering his goods, his possessed souls.  He could only take those souls if He had bound Satan, the strong man.  By His casting out of demons and healing, He proved that He had bound Satan who had possessed the demon-possessed, and therefore, He must be from God.

(30) "He who is not with Me is against Me, and He who does not gather with Me scatters abroad."

In this, Jesus was saying that there was no neutral territory, no riding of the fence.  One must be fully with Christ, or he is against Him.  Christ is the good shepherd who gathers His sheep, souls, to Him.  Satan is the wolf who scatters the sheep.  Those who do not work with Christ to do His work and gather souls, is in league with Satan and helping to scatter souls.  

(31) "Therefore I say to you, all manner of sin and blasphemy shall be forgiven men, but the blasphemy against the Holy Ghost shall not be forgiven men."

Jesus told them that all manner of sin and even blasphemy would be forgiven men, that is, of course, if they repented, but blaspheming the Holy Spirit would not be forgiven.  In this case, that was attributing those miracles to the power of the devil, those things they consciously knew were the works of the Holy Spirit.

(32) "And whoever speaks a word against the Son of Man, it shall be forgiven him; but whoever speaks against the Holy Ghost, it will not be forgiven him, neither in this world, neither in the world to come."

Jesus said that even speaking against Him, Christ Jesus, it could be forgiven if the perpetrator repented, but speaking against the Holy Spirit would never be forgiven.  I think it's amazing that one could blaspheme Jesus and be forgiven, but not the Holy Spirit.  I believe that is because to blaspheme the Holy Spirit, one has to know Him.  An unsaved person might blaspheme the person of Jesus, but the Holy Spirit comes after that person has received salvation in Jesus.  To blaspheme the Holy Spirit once a person knows that Spirit of God, would be to reject that Spirit that has once inhabited that soul; that seems to be the unpardonable sin, according to Jesus.  The Holy Spirit wouldn't have actually dwelt in these Pharisees yet; He would come after Jesus's death and resurrection.  However, these men knew in their hearts that Jesus's miracles were by the Holy Spirit of God, yet they attributed them to Satan.  Additionally, Jesus knew the hearts of men, and knew whether they would have blasphemed the Holy Spirit had He dwelt in them; and they most assuredly would have because they were trying to accuse Jesus.

(33) "Either make the tree good and its fruit good, or else make the tree corrupt and its fruit corrupt, for a tree is known by its fruit."

The original word "poieo" that was translated as "make" actually has more of the sense of "agree".  Rather than actually actively making a tree and its fruit good or bad, the sense is that they should agree that either both the tree and its fruit are good, or they both are bad.  If the fruit is good, then so is the tree; if the fruit is bad, then the tree is said to be bad.  Therefore one can tell whether or not a tree is good by its fruit.  They should know Jesus by His fruits; by converting sinners to God, they must know that He is good and was sent by God.

(34) "O generation of vipers, how can you, being evil, speak good things? For out of the abundance of the heart the mouth speaks."

Jesus called the Pharisees vipers--deceitful, hurtful, poisonous creatures.  Therefore, how could they, being evil, possibly say good things?  While they might sometimes speak things that sounded good, it wouldn't take long for their speech to betray them.  That is because they could not help but speak what was within their hearts.  They might try to deceive, but hypocrites at length will betray themselves with their own mouths.

(35) "A good man out of the good treasure of his heart brings forth good things, and an evil man out of the evil treasure brings forth evil things."

The original word "ekballo" which was translated as "brings forth" actually has a more forceful meaning, "eject".  A good man with a good heart can't help but spontaneously speak the good things of his heart, which obviously come from the Spirit of God.  Likewise, an evil man with an evil heart will undoubtedly spew out evil things.

(36) "But I say to you that every idle word that men shall speak, they shall give an account of it in the day of judgment."

Wow!  Jesus said, not only profane and blasphemous words, but idle words, vain unprofitable talk, thoughtless and useless and not edifying, would have to be explained in the day of judgment.  This seems to encompass the commandments against taking the Lord's name in vain and bearing false witness against one's neighbor, as well as gossip, about which the Bible has a lot to say.

(37) "For by your words you shall be justified, and by your words you shall be condemned."

Words indicate the state of the heart, and we know that God judges the hearts of men; therefore it becomes obvious that by a man's words, he will be judged by God.

(38) Then certain of the scribes and of the Pharisees answered, saying, "Master, we want to see a sign from you."

According to this same account in Luke, these were not the same Pharisees, but others who asked Jesus for a sign from heaven to prove that He truly was from God.  They called Him "Master," but the word more usually meant "Teacher."

(39) But He answered and said to them, "An evil and adulterous generation seeks after a sign; and there shall be no sign given to it but the sign of the prophet Jonah."

Jesus called them an adulterous generation, meaning their hearts wandered away from God and to the lusts of the world.  They didn't need another sign!  They had already seen enough to know He was from God.  Had their hearts not been estranged from God, they would have had no doubts and would not have desired another sign.  There would be no other sign given to them personally at this time; He did not mean that He would do no more miracles, but that He would do none to prove Himself to them.  There was one sign already given by the prophet Jonah, and when Jesus fulfilled the act of which Jonah's was a symbol, they would have the ultimate sign; not that He wished to prove Himself to them, but they would then be condemned for their unbelief.  Jesus went on to explain how Jonah had been a sign:

(40) "For as Jonah was three days and three nights in the whale's belly, so shall the Son of man be three days and three nights in the heart of the earth."

Jonah was three days in the whale's belly and came out again, and so would Jesus be three days in the earth and would then rise again.  "Three days and three nights" is not to be taken literally as three full days and three full nights; that was just the way the Jews described a day.

(41) "The men of Nineveh shall rise in judgment with this generation, and shall condemn it, because they repented at the teaching of Jonah, and behold, a greater than Jonah is here."

The men of Nineveh would rise before the judgment seat of God, along with the present generation of men.  Those Pharisees would be condemned by the example of the men of Nineveh who repented at the teaching of Jonah, because they refused to repent when they were in the presence of one greater than Jonah.

(42) "The queen of the south shall rise up in the judgment with this generation, and shall condemn it, for she came from the ends of the earth to hear the wisdom of Solomon; and behold, a greater than Solomon is here."

The queen of Sheba, as she was called in Kings 10:1, would also stand in judgment with that present generation, and her actions would also condemn them.  She came from the farthest coast of Arabia at the mouth of the Arabian Sea to hear the wisdom of Solomon.  These Pharisees had one greater than Solomon right in the midst of them, but they refused to believe.

(43) "When the unclean spirit is gone out of a man, he walks through dry places, seeking rest, and finds none."

Jesus went on to tell of an unclean spirit, a demonic spirit, that had been driven out of a man, and how it walked in dry places looking for rest.  A demonic spirit cannot find rest in the company of Christians with the Holy Spirit.

(44) "Then he says, 'I will return to my house from which I came.' And when he comes, he finds it empty, swept, and garnished."

The unclean spirit decided to return to the soul of the man he had been driven out of, and when he returned he found it empty; there was no spirit there, no Holy Spirit of God.  Oh, it was clean and in order, with the disorder driven away with the unclean spirit, but there was none in its place.  Oh, it was decorated with showy trifles of morality, perhaps observance of some external rites and ceremonies, and a few hypocritical performances of fasting and prayer; but that was all it was--decorations for show.

(45) Then he goes and takes with himself seven other spirits more wicked than himself, and they enter in and dwell there; and the last state of that man is worse than the first. So shall it be also to this wicked generation."

The unclean spirit brings seven more spirits more wicked than himself into the soul of the man.  Seven is a number that meant perfection, or in this case, fullness.  It is not to be taken literally, but just means many more were brought in to bring that man to a worse state than he was in before.  Jesus said it was so for that present generation.  Here they had Jesus, God Himself, in their midst, and He drove away their evil spirits, but they would not totally embrace Him.  So great was their love for the world that they quickly returned to a wickedness much greater than before.  Their vain outward displays of religion were like the house built on sand that Jesus spoke of back in Matthew 7:26-27; it was easily demolished by the floods of the world.  "And great was its fall" (Matthew 7:27b).

(46) While He still talked to the people, behold, His mother and His brothers stood outside, desiring to speak with Him.

At this time, Jesus's mother Mary and His brothers stood outside, either outside a house that He had gone into, or outside the multitudes that had crowded around Him.  They wanted to speak to Him.  The Catholic teaching is that these were not actually Jesus's "brothers" but were just kinsmen.  It is true that often "brother" is used to denote a family relationship, but not necessarily a brother.  However, there are several other verses that speak of Jesus's brothers, and even sisters.  The Catholics go to great lengths to make Mary holy and untouched by man, but there is no clear evidence of this, nor is it necessary.  Jesus was the firstborn son, and He was not actually the son of Joseph, but was the Son of God by immaculate conception of Mary.  It is quite reasonable to believe that Joseph and Mary went on to have more children, who would have been half-siblings to Jesus, because they all had the same mother, but Jesus's biological father was not Joseph.  Jesus having half-siblings, in no way diminishes who He is.  It can only diminish Mary in the eyes of the Catholics who have to read into scripture things that are simply not there.  There is no reason not to take scripture at face value here.

(47) Then one said to Him, "Behold, Your mother and Your brothers stand outside, desiring to speak with You."

Someone within the group of people informed Jesus that His mother and brothers were standing outside wishing to speak with Him.

(48) But He answered and said to him who told Him, "Who is My mother and who are My brothers?"

Obviously, Jesus knew who His mother and brothers were, but He posed this question to the people.

(49) And He stretched forth His hand toward His disciples and said, "Behold My mother and My brothers! (50) For whoever shall do the will of My Father Who is in heaven, the same is My brother, sister, and mother."

Jesus then stretched His hands out motioning to His disciples, which might have meant more than just the twelve, and declared that they were His closest kin, His mother, brothers, and sisters.  Those who truly follow God are His children and therefore brothers and sisters to Christ Jesus.  We are not told about Him meeting with His mother and brothers, and what their conversation was about.  The fact that He did not immediately run to them is not to be seen as disrespectful.  There are too many other passages that show His deep respect for His mother.  Jesus, knowing the thoughts of man, already knew what it was that they wanted, and He chose to make a point rather than interrupt His teaching.  After all, it only took a minute or two to finish His point.  And that was that the business of God was more important than even the closest biological family.  Jesus had said that before in Matthew 10:37, that whoever loved his father or mother or son or daughter more than Him was not worthy of Him.  This was also great encouragement to the followers of Christ that they were as dear to Him, even dearer, than His own biological family.

Most of this post dealt with the wicked ways of the Pharisees and scribes--their blasphemy in accusing Jesus of working for Satan, their unwarranted request for more signs, how they may be known by the fruits of their actions, and how those who accepted God's truth when they didn't even have the advantage of Christ in their midst, would stand in judgment against them.  However, this chapter has a happy ending; those who follow Jesus are very dear to Him, and He loves them more than He loves even His very own mother!  Of course, His mother was His follower, too, but for others who may have family who reject Christ, He told us that we are His dear family if we look first to Him above family.

True Treasure and Cure for Anxiety

Continuing a study of the Gospels:

(Matthew 6:16) "Moreover, when you fast, do not be as the hypocrites, of a sad countenance; for they disfigure their faces that they may appear to men to be fasting. Verily, I say to you, they have their reward."

Jesus continued His Sermon on the Mount.  He had been teaching the right intention and manner in things like giving to the needy and prayer.  He continued now with the right intention and manner of fasting.  As with their charitable giving and prayer, they were not to make a big public show of their fasting, by putting on a pitiful expression so that all would know they were fasting.  If they did so because they sought the admiration of men, then that is all the reward they would receive.

(17) "But you, when you fast, anoint your head and wash your face, (18) That you do not appear to men to be fasting, but to your Father who is in secret, and your Father who sees in secret, shall reward you openly."

Jesus instructed men to fast so that only their heavenly Father knew they were fasting.  Fasting was to be the humbling of the soul before God, and was to be done in secret before Him.  If it was done for admiration of men, it was worthless to God.  However, God would see in secret and reward accordingly.

(19) "Do not lay up for yourselves treasures on earth, where moth and rust destroy, and where thieves break through and steal."

Jesus dissuaded from storing up worldly treasures, where they were subject to the elements or to theft.  Those treasures could so easily vanish, and one would be left with nothing.

(20) "But lay up for yourselves treasures in heaven, where neither moth nor rust destroys, and where thieves do not break through and steal."

Rather than storing up earthly treasures for oneself, Jesus encouraged storing up treasures in heaven.  These would be acts of love and mercy and charity to others; those treasures were not subject to decay, nor could they be stolen.

(21) "For where your treasure is, there will be your heart also."

One's treasure is what he values most.  Whatever is valued most will certainly be one's heart's desire.  If God is the treasure of one's soul, then his affections and desires will be on heavenly things.  If personal wealth, fame, or power is what a man values most, then his treasures will be built up on earth.

(22) "The light of the body is the eye; if therefore your eye is single, your whole body shall be full of light."

The light of the body is the eye.  The eye sees and directs the body.  If the eye singularly focuses on light, then the whole body is filled with light.  If the eye sees singularly and clearly, and is focused on the things of God, then so the whole body will be directed and will therefore be full of light.  This is applied to the mind's eye and intention.  Light represents what is good, true, and holy.  If the mind and its intention is on the things of God, then the entire body will be full of God's light.  

(23) "But if your eye is evil, your whole body shall be full of darkness. If therefore the light that is in you is darkness, how great is that darkness!"

If the mind's eye is set on darkness, the opposite of what is good, true, and holy, the body will follow where it is directed, and will be full of darkness.  Therefore if the light of the body is only darkness, and that darkness fills the entire body, how great is that darkness and what awful deeds of darkness will the body perform!  

(24) "No man can serve two masters; for either he will hate the one, and love the other; or else he will hold to the one, and despise the other.  You cannot serve God and mammon."

If the mind's eye is always looking two ways, looking at two different ends, it might be said to be trying to serve two different or opposing masters or purposes.  Jesus said that was not possible.  Even if both the "masters" were of similar mind and purpose, only one could truly be served, as a servant must obey the law of one over the other.  God's law must be obeyed and cannot be compromised in order to serve mammon, that is wealth, money, and worldly riches.  Whichever is treasured most is the master.

(25) "Therefore I say to you, take no thought for your life, what you shall eat or what you shall drink; nor for your body, what you shall put on.  Is not life more than food, and the body more than clothes?"

Obviously, man must eat and drink to survive, and he must dress his body, but Jesus's point was to not worry about those worldly things.  Life is much more than food and clothes.  God knows what man needs for life.  How much more important are the things that truly support and sustain life than food and clothes!  If God is trustworthy in supplying all our truly important needs, is there any need to worry about the less important things?

(26) "Behold the birds of the air, for they neither sow nor reap nor gather into barns; yet your heavenly Father feeds them. Are you not more valuable than they?"

Jesus told His disciples to consider the birds of the air.  They didn't work to store up food for themselves.  Their heavenly Father knew what they needed and supplied it for them.  His point was that His disciples would be of more value to Him than small animals, so wouldn't it reasonably follow that He would take care of all their needs?

(27) "Which of you by worrying can add one cubit to his stature?" 

A cubit was a measure of length equal to a man's forearm, from the elbow to the tip of the middle finger, about 18 inches.  Most scholars believe what was intended here was age, not stature, "age" being the primary definition of the original word "helikia" and "stature" is the secondary meaning.  Lengths of measure have been used to measure time, especially with regard to life.  Psalm 39:5 says, "Behold, You have made my days as a handbreadth..."  Since this follows Jesus's instruction to take no thought for one's life, it seems reasonable to assume He meant here that one could not add so much as a cubit to his life's journey by worrying.  Even if stature was meant, the same conclusion applies.  No one could change either by worrying.  However, when Luke recorded this same account in Luke 12:25-26, he added the question, "If you then are not able to do that thing which is least, why worry about the rest?"  The fact that Luke called this the least thing, does make it sound as if it refers to adding one small cubit to one's life's journey, rather than adding 18 inches to one's stature, which would be a huge thing!

(28) "And why take thought for clothing? Consider the lilies of the field, how they grow; they toil not, neither do they spin. (29) And yet I say to you that even Solomon in all his glory was not arrayed like one of these."

Having shown what folly it was to worry about food or prolonging life, Jesus asked why then would one worry about clothing?  Just as God fed the birds, He demonstrated how God took care of the flowers in nature that did not labor or spin cloth to array themselves with such beauty, that magnificent natural beauty that could only be created by God, and only to a limited extent imitated by man.

(30) "Therefore, if God so clothes the grass of the field, which today is, and tomorrow is cast into the furnace, shall He not much more clothe you, O you of little faith?"

Jesus continued the thought started in verse 28.  If God took such care to beautifully adorn the lilies, grass, and anything that grew in the fields, things that lasted such a short time and then withered and died and were burned, then how much more would He clothe His people, who are of much longer life and who are designed for much greater purposes and service to God?  He called them of little faith if they should so worry about clothing, and not trust that God Himself always provided what they needed.  It must be noted that it is what we need, maybe not always what we want, and that is not to be viewed as a deprivation, but the all good and just God gives us just the right things for just the right time.  Anything that is seen by us as deprivation should rather be seen as for our own good, for God is always about good and fulfilling His good purposes:

"For I know the thoughts that I think toward you, says the Lord, thoughts of peace and not of evil, to give you a future and a hope." - Jeremiah 29:11

"And we know all things work together for good to them who love God, to them who are the called according to His purpose." - Romans 8:28

(31) "Therefore, take no thought saying, 'What shall we eat?' or 'What shall we drink?' or 'With what shall we be clothed?'"

This is a repetition of what Jesus said in verse 25, after explaining why one should not worry about these things.  John Wesley, in his Notes on the Bible, showed how this verse was so much more than just a repetition.  This was actually a very loving and kind reminder to take anxiety away, a "cure" for anxiety, if you will.  When we put our faith in God, we have nothing to worry about!  Worry is actually a result of lack of faith in God's providence.  When we truly know in our hearts that God is all good, and that He works everything to the good, it's easy to let go, and "let God."  Just because we don't always get what we think we need, doesn't mean God wasn't good to us.  He knows far better than we do what is best for us, and we can trust Him, because in the end, He is always right and just and good.

(32) "(For after all these things the Gentiles seek); for your heavenly Father knows that you have need of all these things."

As an aside, but also a very important distinction for His followers, Jesus told them that the pagan nations of the world sought after these worldly things.  However, His disciples had their heavenly Father who knew that they needed these things.  What a blessing they had in their assurance in God, that the rest of the world did not have and had to constantly worry and strive for their needs.

(33) "But seek first the kingdom of God and His righteousness, and all these things shall be added to you."

Back to the eye in verse 22, if one will look to God first and singularly, to the things of God and His righteousness, he will receive all the things he needs.  Actually, this statement by Jesus is a great summary of the entire chapter.  If one has the right state of heart, on God, and not on earthly things, he will receive all he needs, and actually be rewarded.  What this reward is, I don't know.  Is it "things added" in this earthly life?  Is it a reward of those heavenly treasures that are stored up in heaven?  Is it reward in heaven itself, or greater rewards in heaven?  I say, what a reward it is to not have to worry as the world does!  How sad is it that worldly people only have the things of the world to reward them?  How sad is it that they must claw and fight their way to achieve those earthly rewards?  How sad is it that they have no real hope for their future eternity and that all they have are their earthly rewards that they cannot take with them?  "For what shall it profit a man, if he shall gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul?" (Mark 8:36-37)

(34) "Therefore, take no thought for tomorrow, for tomorrow shall take thought for its own things.  Sufficient for today is its own evil."

This goes back to the Lord's model prayer in which we ask only for our daily needs, and take no thought for tomorrow.  Tomorrow will have its own anxieties.  As my husband used to say, "Don't borrow trouble," as we had enough to deal with that current day.  However, if you trust God to take care of your day's needs, and you daily ask and remain dependent on only Him for those needs, you never have to think about tomorrow.  As another saying goes, every day brings its own cares, so to worry about tomorrow only doubles those cares and anxieties.  Trusting the Lord alleviates anxiety and fear.  Truly, His yoke is easy, and His burden is light (Matthew 11:30).  How easy it is to rest in Him and not have the constant cares and anxieties of the world!

Genealogy of Jesus Christ, Part 2

Because Blogger only allows twenty labels per post, and all the names of Jesus's ancestors are important to note, I have divided this subject into three posts.  The genealogy began in the below linked post:

Genealogy of Jesus Christ, Part 1

Continuing the list of ancestors:

(Matthew 1:6) And Jesse begat David the king; and David the king begat Solomon of her who had been the wife of Uriah.

David was the youngest of Jesse's sons, despised by his brothers, yet God chose him and anointed him to be king, and set him on the throne of Israel, which was symbolic of the coming king Messiah.  Other kings are named in this genealogy, but only David is noted as "the king", because to him was given the promise of the kingdom of the Messiah, Who was said to inherit the throne of His father David (Luke 1:32).  David had taken Bathsheba, the wife of another man, Uriah, and committed adultery with her.  The child from that first encounter died, but Bathsheba, as later David's wife, bore Solomon.

(7) And Solomon begat Rehoboam, and Rehoboam begat Abijah, and Abijah begat Asa.

Solomon's son Rehoboam succeeded him as king; then Rehoboam's son Abijah ruled; and Abijah's son was King Asa.  Matthew Henry, in his Commentary on the Whole Bible, pointed out there was quite a mixture of good and bad in the succession of these kings; wicked Rehoboam begat wicked Abijah, and wicked Abijah begat good Asa, and the good and bad continued down the line.  Henry noted, "Grace does not run in the blood, neither does reigning sin. God's grace is his own, and he gives or withholds it as he pleases."

(8) And Asa begat Jehoshaphat; and Jehoshaphat begat Jehoram; and Jehoram begat Uzziah.

Good king Asa begat good Jehoshaphat, and Jehoshaphat begat wicked Jehoram.  Then there were actually three names left out of the succession--Ahaziah, Joash, and Amaziah.  As with many instances in scripture, Jehoram said to beget Uzziah simply means Uzziah descended directly from Jehoram, which is all that is necessary to prove the lineage of David to the Messiah.  The commentators I study offer different explanations of this.  One plausible explanation is that they had been purposely omitted from the Jewish registers because of the curse denounced on Ahab's family, into which Jehoram married, whose idolatry was punished to the third or fourth generation.  Their omission doesn't change the fact that Uzziah was a direct descendant of Jehoram.

(9) And Uzziah begat Jotham; and Jotham begat Ahaz; and Ahaz begat Hezekiah.

From Uzziah came Jotham, and Jotham begat Ahaz, to whom was given a great prophecy of the coming Messiah, “Therefore the Lord Himself will give you a sign: Behold, the virgin shall conceive and bear a Son, and shall call His name Immanuel" (Isaiah 7:14).  The son of Ahaz was Hezekiah.

(10) And Hezekiah begat Manasseh, and Manasseh begat Amon, and Amon begat Josiah.

Manasseh, a wicked king, was the son of Hezekiah, and his son was Amon, very wicked, as well.  Amon's son was Josiah, a pious king who had been prophesied of by name hundreds of years before his birth (1 Kings 13:2).

(11) And Josiah begat Jeconiah and his brothers about the time they were carried away to Babylon.

Jeconiah was actually the grandson of Josiah, his father being Josiah's son Jehoiakim.  His brothers were actually his uncles, sons of Josiah.  As often the case in scripture, because they all directly descended from Josiah, they are called sons.  The Babylonian captivity occurred during the lifetime of Jeconiah and his uncles.

Again because Blogger limits the number of labels per post, I will continue in the next post:

Part 3 of Genealogy of Jesus Christ, and His Birth