Forgiven But Unforgotten

II Samuel 13-14 provides some difficult material concerning Absalom, Tamar, and Amnon. Amnon attempts to court Tamar and ends up sexually assaulting her. David does nothing about this for two years until Absalom (Tamar’s brother and Amnon’s half-broter) kills Amnon for his crime against Tamar. Abaslom is indeed guilty of murder, but some of the blame falls on David. Remember, according to II Samuel 13:23, David neglected justice for two entire years.

Absalom flees to Geshur, and David desires to destroy Absalom for Amnon’s death according to verse 39. (The Hebrew word translated as “go out to” in most English translations, more literally means “to consume.”) In chapter 14, however, Joab sees this preoccupation growing in David, and he puts a plan into action to restore David’s family. He hires a wise woman of Tekoa who relates a story very similar to the events of his own life, begging for mercy for her son’s life. David acquiesces to mercy, and, in II Samuel 14:12, she begins to lead David into making application of her story to himself and Absalom. In verse 14, she reminds Him that God shows mercy and does not always require life for life. David should be so merciful.

Forgiving Without Forgetting

This message applies to David on multiple levels. Not only does it apply to his current conflict with Absalom, but David himself is worthy of death for his sin with Bathsheba and murder of Uriah. He sees God’s mercy in his own life, recognizes his life being spared, and decides to do likewise with Absalom. The story, unfortunately, does not end here, though.

In chapter 14:24, David orders Absalom to come back, but David keeps him in a state of household exile for another two years. His punishment is not physical exile, but he treats him as such. From the point of Absalom fleeing until he sees David again, five entire years pass. Is it any wonder Absalom begins to conspire against his father? Do you think David’s actions do not weigh on Absalom’s heart?

Mercy, Forgiveness, and Reconciliation

These chapters are really about mercy, forgiveness, and reconciliation. David had been forgiven by and reconciled to God in His mercy. David does not do the same for Absalom. This chain of events begins because David ignores Amnon’s wrongdoing, prodding Absalom into taking matters into his own hands. We cannot let our own past sins prevent us from addressing wrong as David’s history with Bathsheba clouds his judgment with Amnon.

Finally, we should be as merciful with others as we hope God would be with us. We cannot “forgive” and continue to punish after repentance. Remember the adulterous relationship Paul condemns in I Corinthians. Once the issue is resolved, Paul writes in II Corinthians 2:7 that the repentant sinner’s brothers and sisters should comfort him and confirm their love for him. David’s perpetual punishment makes room in Absalom’s heart for sin. Paul says we should never allow that opening to form. We cannot continue to punish after we forgive. DOing so is detrimental to our relationships and our souls, and it is not how we would want God to treat us.

When we repent, God shows mercy, forgiving us and reconciling us to Him. We should be so merciful when those close to us repent of their sins.

lesson by Tim Smelser

Jesus & Prophecy

In Matthew 5, a familiar passage beginning the Sermon on the Mount, Jesus makes an interesting statement in verse 17: “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them.” This is one of many statements by Jesus we could classify as a purpose statement like those we see in Luke 19:10, Mark 2:10, John 6:38, and John 12:27 where Jesus gives reason for His coming to our world.

The fulfillment of scripture is a theme with which Jesus bookends His public ministry. He makes this claim both in Matthew 5:17, at His first public lesson, and in Luke 24:44, just before He ascends to Heaven. He claims to be everything the Old Testament is pointing to, and the entirety of the gospel of Matthew is structured around this theme. Numerous times in his gospel, Matthew coincides events in Jesus’ life with passages from the law and prophets, often writing, “that it may be fulfilled.” Paul’s sermon in Antioch of Pisidia, recorded in Acts 13:16-41, centers on Jesus’ fulfillment of prophecy.

The Prophetic Measure

Why is there such an emphasis on prophecy throughout the New Testament? Why does Jesus and His apostles take so much time to point out the ways Jesus’ life, death, and resurrection fulfill the shadows of the Old Testament? Luke 4:16-21 records Jesus teaching in His hometown, and He makes a bold claim that He is the one Isaiah writes about. This is a serious claim. It is a potentially blasphemous claim. If it is to be true, there must be evidence (Romans 4:17). This is one reason the fulfillment of prophecy is so important.

Jesus fulfills about 332 prophecies in His life. The probability of one doing this is roughly 1 in 84x10⁹⁹. These prophecies include minute details surrounding His birth, His teachings, His miracles, His betrayal, His death, burial, and His resurrection. Jesus makes extraordinary claims about His identity and deity, but He has extraordinary prophetic evidence to support His claims.

The Weight of Prophecy

Genesis 3:15, Genesis 12, Genesis 49:10, and Deuteronomy 18:18 include some prophecies in the Pentateuch. In the books of history, we see prophecies in I Samuel 2:10, I Samuel 2:35, and II Samuel 7. In the Psalms, chapters 2, 16, 22, 69, and 110 point to the Messiah among others. Isaiah prophecies of Jesus in chapter 7:14, 9:6, 11:1, 28:16, and in the servant songs: chapters 42, 49, 50, and 53. In Jeremiah, chapters 23:5, 30:9, 30:21, 30:15, 33:21-22 point to the heir of David. In Ezekiel, prophecies can be found in chapters 34:23-25 and 37:22-26. Zechariah, in chapters 3:8-10, 6:12, 9:9, 11:12-30, 12:10, and 13.

Era after era, book after book, whether a tome of law, a collection of psalms, or a record of prophecy, the Old Testament points to a Messiah. This is why Jesus and His disciples make such a point to emphasize these passages. He is more than a good philosopher or a famous Rabbi. He is Emmanuel, God with Us. He is the fulfillment of the shadows of the Old Testament, deity in the flesh who loves us and gave Himself for us.

lesson by Tim Smelser

The Christian Purpose

Have you ever considered the purpose in your life. While we often study from Ecclesiastes when considering this topic, we also see a few statements by Jesus that define His purpose on this world. If we want to be Christians – that is, Christ-like individuals – our purpose and his purpose should be one and the same.

To Seek and Save
In Luke 19, we meet a tax collector named Zacchaeus who seeks Jesus out. Jesus goes to dine with this person, and the Scribes and Pharisees criticize Jesus for associating with corrupt sinners, but Jesus calls Zacchaeus a son of Abraham for his willingness to repent of wrongdoing. In verse 19, then, Jesus says:

“For the Son of Man came to seek and to save the lost.”

Mark 16 and Matthew 28 contain passages we refer to as the great commissions. In Mark 16:15 and Matthew 28:18-19, Jesus tells His disciples to teach and make disciples. As Jesus comes to seek and save the lost, and He tells His followers that their purpose should be the same. This mission is not for the apostles alone; it is for everyone who puts on the name of Christ.

In Romans 10:14, Paul rhetorically asks how anyone can come to Christ without belief; how anyone can believe without hearing of Him; how anyone can hear without those willing to teach. Are we looking for those who are looking for Him? He came to seek and save. We should be doing the same.

To Call Sinners to Repentance
In Mark 2:13, Jesus meets a publican named Matthew, and Jesus goes to eat with them. Again, we see religious leaders criticizing Jesus for these actions, but Jesus answers this way in verse 17:

“Those who are well have no need of a physician, but those who are sick. I came not to call the righteous, but sinners.”

It is difficult to call someone, or even ourselves, to change. It infers that you or I are doing something wrong. Jesus comes to emphasize repentance, though, and He associates with those most in need of change. He shows care and concern, and, rather than demanding them to heal themselves before coming to the Great Physician, He reaches out to those in need of His grace.

To Do His Father’s Will
In John 6:35, Jesus is teaching those He fed with the loaves and the fish of the true nature of spiritual food and His purpose among them. He encourages them to satiate their spiritual hunger and thirst more than their physical needs, and, in verse 38, He says:

“For I have come down from heaven, not to do my own will but the will of him who sent me.”

As difficult as it is, Jesus is focused on the will of the Father, knowing the fate awaiting Him. We have a difficult time setting our own will aside for that of another, but that is exactly what Jesus does in His life of ministry. John 14:24 records Jesus saying that His teachings come from the Father, and He teaches, in Matthew 7:21, of the importance of bending our will to submit to God’s.

To Meet His Final Hour
John 12 records Jesus teaching His disciples of His impending fate, and He asks, in verse 27:

“Now is my soul troubled. And what shall I say? Father, save me from this hour? But for this purpose I have come to this hour. Father, glorify Your name.”

There are many things in this life we wish we could remove ourselves from, but Jesus does not turn aside from the painful hour set before us. I Corinthians 10:13 assures us our own trials will never go beyond our breaking point, but we must recognize the difficulties that lie ahead. In I Corinthians 3:10-15, Paul speaks of fires that will try the foundation upon which we build our lives. As Jesus was tried, we will also be tried as if by fire. Will we come out refined?

Conclusion
The sinless Son of God sees meaning in our lives, enough to sacrifice Himself in our stead, and He gives us a purpose in His sacrifice. We should have the same sense of purpose He demonstrated to endure trials, to do God’s will, to reach out to those in need of His grace, and to seek and save the lost. If we are Christ-like individuals, we should live with the same purpose we see in Christ’s life.

lesson by Tim Smelser

Instruments in Worship

We can’t read many psalms without seeing God’s worshipers encouraged to play upon instruments like cymbals and harps. When Solomon brings the ark to the temple, the people play upon instruments in praise of God. Why, then, do we not use instruments in our own worship? It seems contradictory with what we see in the history of God’s people and their worship of Him.

A Short History of Instruments in Worship
A cappella singing is often considered a modern Church of Christ tradition or doctrine. The term a cappella literally means “in chapel style.” The use of a cappella singing worship is nothing new. Even the New Catholic Encyclopedia recognizes that the New Testament church worshiped without instruments for nearly a thousand years, and the rejections of instrumental worship was universal among early influential theologians. Organs were introduced into worship around 950 CE. They did not become universally accepted until the 1300s.

Martin Luther equated instrumental worship with idolatry. John Calvin called it a foolish carryover from the Old Testament. John Wesley said instruments should be neither seen nor heard in a place of worship. A cappella singing is not the younger trend. Saints blending their voices predates the tradition of bringing instruments into worship.

The New Testament on Worship
The history is intriguing and informative, but it does not provide scriptural authority one way of the other. Ephesians 5:19 tells us to speak to one another in psalms and hymns, making melody in our hearts. Colossians 3:16 tells us to teach and admonish one another in song, singing in thankfulness to God.

The structure of these verses directly parallels wording we find in the psalms. Look at Psalm 33:2, Psalm 144:9, Psalm 98:5, and Psalm 147:7. These verses and more contain a specific structure of function, object, and means. For example:

“(Function) Sing praises (Object) to the Lord (Means) with the ten-stringed harp.” - Psalm 33:2

Contrast this with:

“(Function) Singing (Object) to the Lord (Means) with your heart.” - Ephesians 5:19

Remember that Paul is educated as a Pharisee. He has an intimate knowledge of God’s word, and he is very intentional with his wording when instructing Christians in New Testament worship. Man-made instruments are replaced with those made by God.

Types and Shadows
Hebrews 8:5 refers to the Old Testament as a shadow of heavenly things, going so far as having physical representations for spiritual realities. Hebrews 9:11 calls the old law a law made with human hands and contrasts that with Christ’s spiritual covenant. Hebrews 9:9 calls those things symbolic, and chapter 10:1 refers to the Old Testament as a shadow of things to come. The Levitical code served as a precursor for a spiritual kingdom as illustrated in Jeremiah 31:31-34. Everything would change, including the way God’s people would worship Him.

Colossians 2:14 says Jesus has removed this old covenant to the cross, and Galatians 3:25 bluntly says we are no longer under that law. Hebrews 10:9 simply states that Jesus has removed the first covenant to provide a second that gives sanctification. We cannot use the Old Testament as a source of authority for our worship and practices. The outward forms of the Old Testament have been removed. Again, those things made by man are replaced by those made by God.

Remember the conversation between Jesus and the Samaritan woman in John 4:20-24 regarding the proper place of worship. Jesus states that the place of worship will no longer matter, just that God’s followers come to Him with true hearts. Hebrews 12:18 says our mountain of worship cannot be touched by hands. It is spiritual and heavenly. These concepts are also related to Romans 2:29, I Corinthians 10:1-4, I Peter 2:5, and Hebrews 13:15. The focus is no longer on the physical. Rather it is on the spiritual and the heart.

Conclusion
When David wants to build God a temple, God, in I Kings 8:18, recognizes David’s intentions are good. II Samuel 7:6-7, however, records that God forbids David from going through with the construction of that temple despite those intentions. We can no more supersede God’s will in our worship that David could in constructing the temple. Setting all intentions aside, it comes down to what God has asked for.

We should no more want to use the Old Testament to justify instruments in our worship than we should want to include sacrificing lambs, burning incense, or requiring circumcision. The few verses that address worshiping God in congregational music specifically instruct us to sing from our hearts, making melody with the voices God made for us. According to Psalm 22:3, God has historically been enthroned upon the praises of His people. Do we enthrone Him with praises on our terms or His – worshiping Him with the melodies of our heart?

lesson by Tim Smelser

Do Not Be Afraid

In Matthew 28:5-6, when an angel of the Lord appear before a fearful set of guards and the women gathered with Mary, he begins his revelation of Christ’s resurrection with these words: “Do not be afraid.”. The resurrection is a core of the New Testament. In I Corinthians 15, Paul devotes most of that long chapter to the subject of our bodily resurrection, drawing parallels with Christ’s own resurrection. Acts 23:6 and I Peter 1:3 both refer to the resurrection as a hop that we have. Why, then, does the angel admonish those gathered to not be afraid?

In Matthew 26:56, Jesus’ disciples flee after the mob comes to seize Jesus. They are scared for their lives. After the crucifixion, only two – Joseph and Nicodemus – come to claim Jesus’ body. In Mark 16, after Mary and the other women see the angel of God, they flee in fear, and John 20:26-28 finds the disciples gathered together behind locked doors, fearful of the Jews (see verse 19). Jesus’ followers live in fear at this time, but the resurrection brings a reason to end those fears.

Driving Away Fear with Joy

In John 20:11-18, Jesus appears to Mary Magdalene, and she joyfully tells the other disciples what she has seen. Luke 24:13-35 records Jesus’ encounter with two disciples who are distraught because of recent events. His revelation to them brings them a joy that they begin sharing with others in verses 36-43. In John 20:20-28, Jesus’ appearance to the disciples behind those locked doors brings them gladness, and they bring the news to Thomas. Apart from Jesus, those disciples had many reasons to fear, but His presence brought joy.

We can see this transformation from fear into joy in the life of Peter. In Luke 5, Peter recognizes Jesus’ divinity, and his initial response is one of fear. He falls at Jesus’ feet, asking Jesus to depart from him and his sinful nature. When Pater comes face-to-face with God’s power, he sees his own shortcomings and wants to hide himself from divinity. Jesus response begins with familiar words: “Do not be afraid.” John 21 stands as a contrast to these events when Jesus repeats this sign after His resurrection. This time, instead of cowering from Jesus, Peter jumps into the water and swims to shore, desperately trying to draw closer to his resurrected Lord. He is no longer afraid.

Living without Fear

In Acts 2, this same Peter proclaims Jesus’ resurrection before the Pentecost crowds. In Acts 3:14-15, Acts 4:10-20, and Acts 5:29-32, Peter continues to preach a risen savior before those who should otherwise bring him fear. His actions stand at contrast to the fearful man we see in Luke 5. He preaches in confidence because of the joy he has in Christ’s resurrection. This is the hope Paul writes in in I Corinthians 15. Joy overcomes fear; forgiveness overcomes sin; confidence overcomes guilt; and defeat is swallowed up in victory.

When we approach Jesus, how do we react? We can shirk from Him in guilt and fear, or we can draw closer to him. We can be reconciled to Him and obtain a new life, free from guilt sin. We can live joyfully in the hope of resurrection.

lesson by Tim Smelser