Worthy Is the Lamb

                                                                Sunday School Lesson
                                            

Lesson: Revelation 5:6-13
                                                                                                 
Golden Text: “Saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing” (Revelation 5:12).
INTRODUCTION.  This week’s lesson takes us into the realm of heavenly worship of the Lamb of God.  The word “worthy” is central to the heavenly activity as the inhabitants of the celestial city verbally proclaim the worth of the redeeming Lamb.  All heaven worshipped Jesus, the Lamb of God.  The reason they worship Him is that He is worthy.  He is worthy of worship because He is God.  
BACKGROUND FOR THE LESSON.  While a prisoner on the Island of Patmos for his faith in Jesus Christ, the Apostle John was given some revelations about the present and the future.  The Scriptures say that he was “in the Spirit” (see Revelation 1:10) when he saw a vision of the glorified Christ (see Revelation 1:10-20) who gave him messages for the seven churches of Asia Minor.  The messages were given for their spiritual welfare (see Revelation chapters 2-3).  Once the messages were completed, John was spiritually taken to heaven where he would receive visions of what would take place in the future (see Revelation 4:1).  In the vision he saw the throne of God surrounded by beings, including four beasts and twenty-four elders, who gave Him continuous worship (see Revelation 4:2-11).   John also noticed that in the right hand of the One on the throne was a “book” (see Revelation 5:1) or scroll, sealed with seven seals.  Then an angel asked who was worthy to open the scroll, but no one in the whole universe was found worthy enough to open the scroll (see Revelation 5:2-3).  John was very disappointed by this and he “wept much” (see Revelation 5:4).  However, one of the twenty-four elders comforted him by saying that “the Lion of the tribe of Juda, the Root of David” (see Revelation 5:5) had “prevailed” or was victorious and was therefore worthy to open the scroll.  This is where our lesson begins.  Note:  Christ is introduced in verse 5 as “the Lion of the tribe of Juda and “the Root of David.”  These titles related to the credentials of the Messiah and also to the credentials needed to open the scroll.  The tribe of Judah (see Genesis 49:9) was symbolized by the lion which pictures majesty, dignity, courage, and strength.  In Jacob’s departing blessing upon the tribes of Israel, he saw the rule of the nation coming through the lineage of his son, Judah (see Genesis 49:8-12).  Jesus Christ is the only Jew who can prove His lineage back to David (see Matthew 1:1-17), for all genealogical records of the Israelites were destroyed with the destruction of Jerusalem in 70 A.D.  As the “root of David” (see Revelation 5:5), Jesus will fulfill the Davidic covenant (see II Samuel 7:12-17) and the prophetic references referring to the Messiah (see Isaiah 11:1-10: Jeremiah 23:5-6). 
III. THE MANIFESTATION OF THE LAMB (REVELATION 5:6-7)   
A. The Lamb’s appearance (Revelation 5:6).  In this verse John said “And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth.”  We are introduced to the One who sat on the throne (God the Father), the twenty-four elders and the four beasts in chapter 4.  The word “beasts” does not refer to savage monsters but rather to living creatures.  The four beasts are identified in Ezekiel 4:5 as four living creatures.  These living creatures are called cherubim in Ezekiel 10:20.  They are celestial or angelic beings who guard and vindicate the righteousness of God (se Genesis 3:24; Exodus 26:1, 31; 36:8, 35) and the mercy of God (see Exodus 25:22; 37:9).  In the holy of holies God’s glory dwelt between the cherubim, which were placed at both ends of the mercy seat on the ark of the covenant (see Psalms 80:1; Exodus 25:10-22).  Some scholars think that the four beasts in Revelation chapter 4 are cherubim because of their similarities---each having four faces: the face of a lion, an ox, a man and an eagle (see Ezekiel 1:10; Revelation 4:7).  In Revelation 4:7 each cherub has some aspect of the nature of one of these animals: the lion reveals power; the ox, strength; the man, intelligence; and the eagle, swiftness.  However, they have one dissimilarity---the number of wings (see Ezekiel 1:6; Revelation 4:8).  But the dissimilarity in the number of wings may indicate that these angels have power to appear in different forms for purposes of symbolic revelations.  According to Revelation 4:4, there were twenty-four “elders.”   John no doubt was expecting to see a mighty lion appear to represent the conquering Messiah, but instead, in the middle of this worship scene there “stood a Lamb.”  Both characteristics of a lion and a lamb are combined in Jesus.  In His first coming He took on the role of a lamb (see John 1:29) and at His second coming He will be a conqueror and rule as a lion (see Revelation 19:11-16).  The fact that He “stood” in the midst implies the preparation for a task.  In this case the Lamb was preparing for the task of unsealing the scroll (see Revelation 6:1).  The Lamb looked “as it had been slain.”  This describes the glorified Christ as bearing the marks and wounds of death.  This has to represent the resurrected Christ because the Lamb stood there, no longer dead (see Revelation 1:8).  Note:  Interestingly, even after Christ’s resurrection and ascension into heaven, He still had His crucifixion scars (se John 20:24-31).  Ironically the scars show how He has prevailed and overcome.  The shameful death of the cross was for Jesus the means of victory over the powers of evil (see John 12:31-33; Colossians 2:14-15).  When we see His scars in heaven, we will never forget the sacrificial work that he provided for our redemption.  Along with the scars of crucifixion, the Lamb had “seven horns” which speak of strength (see I Kings 22:11; Zechariah 1:18-19) and authority (see Daniel 7:24; Revelation 13:1).  Although Christ was seen as a Lamb, He is not weak.  He has superior might to overcome all other powers because the presence of the “seven horns” signifies the perfection of strength in Him.  The Lamb also had “seven eyes, which are the seven Spirits of God sent forth into all the earth.”  This phrase describes the Holy Spirit in His fullness (see Revelation 1:4; 4:5).  The Holy Spirit whom Christ sent into the world sees all things, knows all things and is present everywhere in the universe because He is God (see John 16:7-11).   
B. The Lamb’s role (Revelation 5:7).  At this point John said “And he came and took the book out of the right hand of him that sat upon the throne.”  As the only One qualified to open the book or scroll, the Lamb took it out of the right hand of “him that sat upon the throne” who was God the Father.  Taking the sealed scroll was the first step toward pouring out God’s judgment upon the world.  Although every Member of the Trinity has been sinned against and therefore has the right to judge sinful mankind, God the Father “hath committed all judgment unto the Son” (see John 5:22).  This book or scroll contains the prophetic judgments that are to come upon the earth.  The opening or releasing of the seals of this book releases the judgments of the tribulation period upon the earth (see Revelation chapter 6).  Therefore the scroll’s message was not one of salvation, but judgment on those who had rejected salvation.
IV. THE RESPONSE OF THE BEASTS AND ELDERS (Revelation 5:8-10)      
A. Their worship (Revelation 5:8).  John continued to say “And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints.”  As the Lamb or Christ held the scroll, “the four beasts and four and twenty elders fell down before the Lamb.”  The four living creatures and the twenty-four elders bowed in worship before the Lamb.  In chapter 4, the four beasts or living creatures, and the twenty-four elders worshipped God the Father who sat on the throne (see Revelation 4:8-11).  Now they “fell down before the Lamb” worshipping Him as well.  Note:  We must understand that worship is directed toward that which is worshipped.  Those who go to church and say, “I got nothing out of the worship” misunderstand worship.   One does not worship in order to get something out of it (although God may permit us to do so).  The One being worshipped receives the benefit of worship, not the worshipper.  In true worship an individual recognizes the worth of God and responds by telling Him or showing Him that He is worthy.  The four living creatures and the elders each had “harps.”  These were actually lyres or small harps, and were used in Israel’s history to express adoration, praise, and thanksgiving (see Psalms 33:2; 98:5).  They were used in our text for the same reasons.  They each also had “golden vials full of odours, which are the prayers of saints.”  The term “saints” is used in the New Testament for all Christians (see I Corinthians 1:2; Philippians 1:1; Colossians 1:2).  It always refers to a sanctified person, one set apart to God for His possession and service.  The “golden vials” or bowls, are “full of odours” or aromas.  These aromas are said to be “the prayers of saints.”  This probably refers to believers who are still on earth during the tribulation period.  Remember, people will still come to Christ after the rapture, but will have to experience the tribulation period (see Revelation 7:4-15).  They will be the ones offering prayers to God.  Those who are caught up in the rapture will be in God’s presence.  Prayers offered to God are referred to as sweet incense (see Psalms 141:2; Luke 1:9-10).  Note:  In the context of our lesson, these prayers or petitions probably relate to the requests of believers on earth that God’s name be vindicated, the wicked be judged, and the coming of Christ’s kingdom on earth (see Matthew 6:9-10; Revelation 6:10; 8:3-5).
B. Their song (Revelation 9-10).
1. (vs. 9).  Still referring to the four living creatures and the twenty-four elders, John said “And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation.”  The elders and the living creatures sang “a new song,” one that had never been sung in heaven before.  This sung was in worship of Jesus Christ, the Lamb.  It focused on His worthiness to open the seals of the scroll.  He was worthy “to take the book, and to open the seals thereof.”The Lamb was worthy to open the seals of the book or scroll to release its judgments on the earth for a couple of reasons.  First, because He “wast slain” or killed.  Christ is worthy to judge because He being God the Creator and Messiah, suffered death on behalf of sinners (see Philippians 2:6-11).  He is also worthy to open the book of judgments because he “hast redeemed us to God by thy (His) blood.”  Since this phrase is in the Greek past tense, it refers to an event that has already happened at some specific time.  Therefore, it must refer to the Jesus’ crucifixion at Calvary.  The Greek word for “redemption” means to purchase.  The word “us” refers to believers.  Christians have been purchased by Christ and delivered from sin.  We have become the Lord’s property (see I Corinthians 6:19-20) and His inheritance (see Ephesians 1:18).  The price that was paid for our redemption was the Lamb’s “blood,” the only thing that could cover the price (see I Peter 1:18-20).  Christ has redeemed people “out of every kindred, and tongue, and people, and nation.”  People from every ancestry, every language group, every race, and every nation will be among the redeemed.  God truly does love the entire world (see John 3:16).  Note: It has always been God’s intention to reveal His love and power to all mankind (see I Kings 8:60).  God is not willing that any person should perish (see II Peter 3:9).  The gospel of salvation is not limited to one culture, race, or country.  Anyone who accepts Christ by faith can be saved (see Ephesians 2:8-9).
2. (vs. 10).  The new song went on to say that Christ “hast made us unto our God kings and priests: and we shall reign on the earth.”  Through Christ’s redemption, believers become “unto our God kings and priests.”   Like Melchizedek, believers are priests and kings (see Hebrews 7:1-2).  God originally made Israel His “kingdom of priests” (see Exodus 19:6).  He later designated the Christian church as “a royal priesthood” (see I Peter 2:9).  As “priests,” believers engage in spiritual work, doing such things as sharing truths from God’s Word, and praying on behalf of God’s people.  Christian priests also offer to God spiritual sacrifices (see I Peter 2:5) which may include praise (see Hebrews 13:15), material substances (see Philippians 4:15-18; Hebrews 13:16), and one’s total self (see Romans 12:1-2).  Note: Our priesthood will continue through the millennial reign, but it is not mentioned as part of the new heaven and earth that follows (see Revelation 21:1).  When sin and death have been erased, as it will be in the new heaven and new earth, a priesthood is no longer necessary.  The new song also said “and we shall reign on the earth.”  Jesus assured His disciples of this (see Matthew 19:28).  As kings, believers will rule with Christ on earth during the millennium (see Revelation 20:6).  The judgments that will result from Christ opening the seals of the scroll will lead to His millennial rule on earth.  Note: The tribulation days will end with Christ’s kingdom coming to earth.  Believers will reign on earth during Christ’s millennial (one thousand year) reign.
V. THE RESPONSE OF THE ANGELS (Revelation 5:11-12)       
A. The number of angels (Revelation 5:11).  Now John says “And I beheld, and I heard the voice of many angels round about the throne and the beasts and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands.”  John saw a widening circle of worshippers.  He heard “the voice of many angels round about the throne.”  They joined the four living creatures and the elders in praise.  There are so many angels that they can’t be counted by humans.  John said “the number of them was ten thousand times ten thousand, and thousands of thousands.”  In the context of our lesson, these numbers should not be taken literally as myriads and myriads of angels.  John was really saying that there were so many angels around the throne that he couldn’t begin to count them.  John used the numbers he did in order to communicate that they were innumerable.  This confirms Daniel’s vision when he saw a myriad of angels ministering to the Ancient of Days (see Daniel 7:9-10). 
B. The worship of the angels (Revelation 5:12).  In this verse, John noted that the angels were “Saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing.”  The great multitude of angels devoted themselves to adoring the Lamb.  The living twenty-four elders were singing a song of redemption, but the angels were uttering words of adoration.  The angels couldn’t sing the same song that the elders sang, who represented the saved, because angels do not experience salvation as humans do. They are not redeemed.  However, they are fascinated observers of salvation (see I Peter 1:12).  The angels praise the victorious Lamb at whose work they can only marvel.  While the living creatures and elders sing the new song of redemption, the angels declared “Worthy is the Lamb that was slain” by mentioning seven attributes.  First, Jesus is worthy to receive “power.”  This term speaks of Jesus’ ability or strength to perform.  Even though Christ naturally possesses divine power, the angels here express His worthiness to use it.  Second, Christ is worthy to receive “riches.”  This refers to His worthiness to have all the wealth He has as a result of His finished work.  Third, Jesus is worthy to receive “wisdom.”  This refers not only to vast knowledge, but also the skill and discernment to use it well.  Jesus has all the treasures of wisdom in Himself (see Colossians 2:3).  Fourth, Christ is also worthy to receive “strength.”  This speaks of raw might or force which is the basis for all of His mighty deeds.  Fifth, Christ is worthy to receive “honor.”  This term refers to the esteem or respect Christ deserves for His Person and work (see Philippians 2:9-10).  Sixth, Christ was worthy to receive “glory.”  This can speak of splendor and radiance, but also refers to Christ’s manifestation of God in His fullness (see John 1:14; 17:5, 24).  Seventh, Christ is worthy to receive “blessing.”  This term refers to being lauded and exalted.  To “bless” Christ means to speak well of Him, giving Him the praise due Him.   
VI. THE RESPONSE OF ALL CREATURES (Revelation 5:13).   Our last verse says “And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever.”  Up to this point John had seen the Lamb receive praise from the living creatures, the elders, and an innumerable number of angels.  Now joining in this praise was “every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them.”  In other words, all of creation recognized Christ’s worth (see Psalms 103:22: Philippians 2:10).  John also said that he heard every creature saying “Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever.”  This four-fold praise is known as a doxology: a declaration of praise to God, or a brief hymn expressing His power and glory.  It was directed to both “him that sitteth upon the throne, and unto the Lamb.”  The word “him” refers to God the Father.  The worship that was earlier directed to God (see Revelation 4:8-11) now was also directed to the Lamb, the Christ as well.  This praise given by all creatures continued “for ever and ever.”  This glorious heavenly scene that John was blessed to witness should remind us that our God---Father, Son and Holy Ghost---is worthy of praise from everything He has created.  That includes you and me!   

                                      

VII. Conclusion.  While the symbolism we find in this chapter of Revelation can be difficult for us to understand, the message is clear.  Christ, the Lamb will receive eternal worship, and He is worthy of it all.  As believers, our eternal destiny is one of continual worship before the throne of God and the Lamb.  Likewise, our lives today should be marked by continual worship of the Lamb who was slain.  God’s people have the opportunity to express our satisfaction through praise.  Today, believers express their worship of the Saviour through songs of praise and adoration.  In the future, God’s people will join the hosts of heaven in a glorious song of worthiness to the Lamb of God.

 

An Everlasting King

                                                                   Sunday School Lesson
                                            

Lesson Scriptures: Psalms 110:1-4; Acts 2:22-24, 29-32
                                                                                             
Golden Text: “The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool” (Psalms 110:1).

INTRODUCTION.  The word king implies the existence of a kingdom.  In this week’s lesson our study concerns the everlasting King.  No earthly king has an everlasting kingdom, so this lesson is obviously not talking about the kings we normally think of.  The focus of our lesson is on the royal nature of Jesus the Messiah, the King.  He was promised to us a very long time ago as part of the covenant that God made with His people.  As we shall see, King David talked about the reality of this everlasting King many years before Jesus was born.
A PROPHETIC VIEW OF THE KING (Psalms 110:1-4). Psalms 110 is a messianic prophecy given by King David (see Luke 20:42).  It’s one of the most quoted psalms in the New Testament because of its clear references to the Messiah.  In Matthew 22:41-45, Jesus repeated the words of this verse and applied them to Himself.  Verse 1 looks forward to Christ’s final and total destruction of the wicked; verse 2 prophesies Christ’s reign on the earth; verses 3 and 4 tell of Christ’s priestly work for his people.      
A. The God-King’s exaltation (Psalms 110:1-2). 
1. (vs. 1).  This psalms begins with David saying “The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool.”  David was in the Spirit, or inspired by the Holy Spirit when he recorded this conversation between two persons, “The Lord” and a person David called “my Lord.”  David said “The Lord said unto my Lord.”  The first use of the word “Lord” is all capitalized in the Bible which is a common way to translate “Yahweh” or Jehovah, the covenant name of God in the Old Testament.  Therefore the speaker here is God the Father---Yahweh.  The person God is talking to is identified by David as “my Lord.”  We know this to be the case because as king, David wouldn’t refer to any other person on earth as his lord.  God was speaking to the Messiah, the future King who would sit on David’s throne.  David said that “The Lord” (God the Father), instructed “my Lord” (the Lord, Jesus Christ, the Messiah) to “Sit thou at my right hand.”  God welcomed Jesus to take the seat at His “right hand” or right side which is the place of honor and authority.  No mere human being is qualified to sit at the right side of God in heaven.  However, the Son of God is qualified.  This scene takes place after Christ ascended into heaven (see John 20:17; Acts 1:9-11; 7:56; Revelation 3:21).  God further instructed Christ to sit at His right side “until I make thine enemies thy footstool.”  The symbol of a “footstool” came from the practice of ancient conquerors placing their feet on the necks of those they conquered (see Joshua 10:24; I Kings 5:3). The New testament church believed that Jesus not David, fulfilled this prophecy, both in ascending to the Father’s right hand and in ultimately subduing all His enemies (see Acts 2:34-35; Hebrews 1:3, 13).
2. (vs. 2).  God continues to say to Christ “The Lord shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies.”  Whereas verse 1 describes where Christ is seated now and how He will defeat His enemies after the millennial reign, this verse refers to Christ’s rule during the millennial reign. The “rod” refers to a rod of judgment against one’s enemies (see Isaiah 11:4; Revelation 2:27: 19:15).  The phrase “The Lord shall send the rod of thy strength” pictures the Messiah subduing all enemies and ruling over them.  The rod or judgment of His strength is sent or extended “out of Zion.”  The name “Zion” has over time become another name for Jerusalem, the city of David (see II Samuel 5:7; I Kings 8:1; I Chronicles 11:5; II Chronicles 5:2).  When Messiah rules on earth it will be from Jerusalem or “Zion” which will be elevated in glory (see Psalms 2:6; Isaiah 2: 1-3; Zechariah 2:10-12; Zechariah 9:9).  From Jerusalem, Messiah’s rule will extend to the ends of the earth (see Psalms 2:7-9; Isaiah 2:4; Zechariah 8:22; 9:10).  The phrase, “rule thou in the midst of thine enemies” simply means that all of Messiah’s enemies will be forced to submit to Him as He rules in the midst of them.
B. The Priest-King’s dominion (Psalms 110:3-4).            
1. (vs. 3).  In this verse, God continues to say “Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth.”  This verse has military overtones.  The phrase “Thy people shall be willing in the day of thy power” can be translated as “Your troops will be willing on Your day of battle.”   It’s a picture of those who follow Messiah willingly giving themselves.  “The day of thy power” again can mean “the day of Your battle” and refers to the day the Messiah will gather His army for the battle of Armageddon.  Messiah’s army is different from any other army in that they will fight “in the beauties of holiness.”  This pictures Christ’s army purified and dressed in holy garments.  It signifies holiness or purity (see Revelation 3:4-5; 19:8, 14).  Being dressed in holy garments is essential for those who do battle for a Holy God.  The phrase “from the womb of the morning: thou hast the dew of thy youth” probably has the idea of “Your young warriors will come to you like the dew comes in the morning.”  In essence, these willing and holy warriors of Christ will be as dewdrops, fresh, vigorous, and of great numbers.
2. (vs. 4).  This verse says “The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek.”  As David prophesied, this coming King, the Messiah would have an eternal priesthood.   He would be “a priest for ever after the order of Melchizedek” and not after Aaron.  The priests all came from the family of Aaron in the tribe of Levi (see Numbers 3:10) long after the Bible introduces “Melchizedek.”  The Davidic kings came from the tribe of Judah, so the offices of king and priest were separate.  As a matter of fact, kings who took on priestly duties were severely punished (see I Samuel 13:8-13; II Chronicles 26:16-21).   Just as Melchizedek was a priest and king over Salem (the name for early Jerusalem), so Christ would serve in a dual role, King and Priest.  Here God swears that the coming Messiah would fulfill the pattern of priesthood set forth in Melchizedek, uniting the functions of both priest and king.  Note:  Melchizedek, which means king of righteousness, was a king of Salem during the days of Abraham and also “the priest of the most high God” (see Genesis 14:18).  All we know about him is that Abraham gave him tithes (see Genesis 14:19-20).  Melchizedek is a type of Christ the King-Priest.  The phrase “a priest for ever after the order of Melchizedek” refers to the royal authority and unending duration of Christ’s high priesthood (see Hebrews 7:23-24).  The Aaronic priesthood was often interrupted by death.  God sealed this commitment to make Christ a Priest-King forever by making a solemn oath.  He said “The Lord hath sworn, and will not repent.”  In other words, God swore that His word would stand and He “will not repent” or change His mind which is the meaning of “repent.”  God swore that Messiah would be a Priest-King forever.  This could not have referred to David or any of his earthly descendents because they all eventually died.  But the Messiah, who is God, is eternal and can rule forever.
III. AN APOSTOLIC WITNESS OF THE KING (Acts 2:22-24, 29-32).  This portion of our lesson comes from Peter’s sermon on the Day of Pentecost when the Holy Spirit was given to the early disciples in a special way (see Acts 2: 1-13).  Peter came forward to explain to the crowd what had happened and that the Holy Spirit’s coming was the fulfillment of prophecy (see Acts 2:14-21).  He quickly focused on Jesus and further addressed the crowd.
A. Jesus’ mighty deeds (Acts 2:22).  At this point, Peter said to the crowd “Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know.”   The phrase “Ye men of Israel” includes both Jews who lived in Palestine or Israel as well as those who had come to the feast from abroad.  He called on them to listen to him closely as he pointed out that “Jesus of Nazareth” was “approved of God among you.”  In other words, God showed His approval of Jesus among those in and around Jerusalem.  God demonstrated His approval by “miracles and wonders and signs, which God did by him in the midst of you.”  The word “miracles” places emphasis on God, the One who had the power behind Jesus’ miracles.  “Wonders” indicates that the people were amazed by His deeds.  “Signs” refers to the divine significance to which Messiah’s deeds pointed.  Peter went on to say that these deeds were all done right in the very “midst” of the people so they had firsthand knowledge.  This is the meaning of “as ye yourselves also know.”  Since many Jews in the crowd had firsthand knowledge of God’s approval of Jesus by His miraculous deeds, they were responsible for making the correct judgment about Jesus.
B. Jesus’ death and resurrection (Acts 2:23-24).
1. (vs. 23).  Peter continued to say, “Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain.”  The phrase “Him, being delivered” means that Jesus was handed over to the Jews by God.  This was done “by the determinate counsel and foreknowledge of God.”  In other words, it was in God’s plan and purpose to hand Jesus over to the Jewish leaders long before any of it took place which is the meaning of “foreknowledge of God.”  Everything that happened to Jesus was under God’s control.  However, those standing before Peter were guilty because as he said “ye have taken, and by wicked hands have crucified and slain.”  Many of the Jews listening to Peter took Jesus and delivered Him into “wicked hands” which is a reference to the Romans and by them Jesus was “crucified and slain.”  In other words the Romans hung Jesus on a cross and killed Him.  For sure, God supervises everything that happens, but just as sure, He holds those who do evil and have evil motives responsible for what they do.
2. (vs. 24).  Peter made it clear in this verse that evil wasn’t victorious over Christ.  He went on to say that this Jesus was the One “Whom God hath raised up, having loosed the pains of death: because it was not possible that he should be holden of it.”  God raised Him from the dead “having loosed the pains of death” meaning that God freed Jesus from the agony of death.  God did this because “it was not possible that he should be holden of it.”  In other words, it was impossible for death to keep its hold on Jesus.  It was impossible for death to hold onto Him because of His deity---He was God in the flesh (see John 1:1, 14).
C. David’s prophetic words (Acts 2:29-30).  Verses 25-28 are not part of our printed text, but they lead into our remaining verses.  In those verses, Peter quoted David’s words from Psalms 16:8-11 to show that the resurrection was foreseen even by David.  Peter quoted Psalms 16:8-11 in verses 25-28 where David was speaking of joy at the Lord’s right hand, because He would not allow His Holy One, Christ, to see corruption (the decay of His body).   
1. (vs. 29).  In this verse Peter says “Men and brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day.”  Peter wanted his listeners to know that when David wrote Psalms 16:8-11 he wasn’t talking about himself, because David was “both dead and buried” and remained that way. As Peter said “his sepulcher is with us unto this day.”  The word “sepulcher” refers to David’s tomb.  Everyone was aware that David’s tomb was right there in Jerusalem (see I Kings 2:10).  Since David was dead and buried, Peter’s point was that in Psalms 16:8-11, David must’ve been speaking prophetically about One who would die, but whose body would not remain in the grave long enough to decay.  David was well aware that at times the Holy Spirit spoke through him (see II Samuel 23:1-2).
2. (vs. 30).  Peter goes on to say “Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne.”  As a prophet, David knew that God had sworn with an oath to him “that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne.”  The phrase “the fruit of his loins, according to the flesh,” refers to One of David’s descendents who would be the “Christ” whom God would “raise up…to sit on his (David’s) throne.”  This would be a reference to the Davidic covenant that promised that David’s throne would be established forever (see II Samuel 7:12-16).  David was actually prophesying the resurrection of Christ.
D. Jesus’ fulfillment of the prophecy (Acts 2:31-32). 
1. (vs. 31).  Peter continued to say of David that “He seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption.”   The phrase “He seeing this before” means that as a prophet David had looked into the future and “spake of the resurrection of Christ.”  David specifically prophesied that Christ’s “soul was not left in hell, neither his flesh did see corruption.”  The New Testament was written in Greek and the Greek word for “hell” in this verse is “hades” which is the same as the Hebrew word “sheol” in the original psalm.  All three words simply mean the place of the dead or the grave.  “Hell” does not refer to a place of torment in this verse.  If it did, then it would imply that after Jesus died He went to a place of torment, and of course He didn’t.  The phrase “neither his flesh did see corruption” means that Jesus’ body didn’t decay for He was raised bodily from the grave.  Note:  Even though Jesus’ resurrection body was glorified and not subject to the usual physical limitations (see Luke 24:31; John 20:19, 26), it was still a real body that could be touched (see Luke 24:37-43) but not flesh and blood as we are (see I Corinthians 15:35, 42-44, 49-50).  In His resurrection body, Jesus ascended into heaven, and in the same body He will return (see Acts 1:9-11).
2. (vs. 32).  Our final verse says “This Jesus hath God raised up, whereof we all are witnesses.”  Peter, having made his point concluded that “This Jesus,” the One he had just spoken of “hath God raised up.”  Jesus of Nazareth, a carpenter’s son, the son of Mary and Joseph, the One whom the Romans crucified at the request of the Jewish leadership is the Messiah of whom David spoke, and God raised Him up as David’s prophecy said.  Peter concluded by saying “whereof we all are witnesses.”  In other words, all of Jesus’ disciples present that day with Peter could personally testify that they were witnesses of His resurrection (see Matthew 28:8-9; Mark 16:9-14; Luke 24:13-32; John 20:13-21, 26-29; 21:1 Acts 1:1-9; I Corinthians 15:3-8).
   
                         
IV. Conclusion.  It’s very sad that there are still people in our day of instantaneous communication who have not yet heard of our Messiah-King.  He has promised to return to the earth and set up His reign on earth in peace and prosperity.  When this King appears to receive us, it will be to an everlasting kingdom.  This means that it has no end.  It’s a simple truth, but one that is easy to overlook.  The world needs to know that there is a permanent and everlasting solution to every need.  The answer is found in Jesus, the everlasting King alone.

 







 

Son of David

                                                                      Sunday School Lesson                                            

Lesson: Psalms 89:35-37; Isaiah 9:6-7; Matthew 1:18-22                                                                                                  
Golden Text: “And she shall bring forth a son, and thou shalt call his name Jesus: for he shall save his people from their sins. Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying…” (Matthew 1:21-22).

INTRODUCTION.  In this week’s lesson we will see how God confirmed His promises made in the Davidic covenant, and revealed more fully through Isaiah how the Messiah would be God incarnate, or in the flesh.  We will also examine how the prophecies of the coming Messiah and King were fulfilled with the birth of Jesus Christ.

CONFIRMING THE COVENANT (Psalms 89:35-37).  The 89^th Psalms was written by Ethan the Ezrahite.  He was a descendent of Levi and the son of Merari (see I Chronicles 6:1).  As a Levite leader, he was probably one of the head musicians in the temple (see I Chronicles 15:17, 19).  Ethan was known for his wisdom in Solomon’s time (see I Kings 4:31).  This Psalm was written to describe God’s greatness (see verses 1-18) and the glorious reign of David and how God would deal with his descendents (see verses 19-34).  Ethan probably wrote this psalm sometime after Solomon’s death when the kingdom was divided into the northern and southern kingdoms as a result of Rehoboam’s pride (see I Kings chapter 12).  With verses 38-52, the psalmist could have been expressing grief over this split of David’s house, or maybe Rehoboam’s humiliation by Shishak (see I Kings 14:25-26).  However, in verses 35-38 which is the first part of our printed text, Ethan speaks of God’s reliability regarding the Davidic covenant.
A. The firmness of God’s oath (Psalms 89:35).  In this verse,   Ethan writes that God said “Once have I sworn by my holiness that I will not lie unto David.”  In other words, God’s word is so reliable that He only had to swear “Once” that He “will not lie unto David.”  This was affirmation that God would keep his oath to fulfill all He had promised to David’s house or his descendents (see Psalms 89:19-34).  God’s promise which was covered by the Davidic covenant was so solid that God said “I sworn by my holiness.”  Very little, if anything is more important to God than His holiness or His righteous nature (see Amos 4:2).  What God is actually saying in this verse is that His very holiness was at stake in the fulfillment of His promise to David and his descendents.
B. The nature of God’s oath (Psalms 89:36-37). 
1. (vs. 36).  Part of the oath that God had sworn to David was that “His seed shall endure for ever, and his throne as the sun before me.”  Not only would David’s “seed” or descendents endure or continue forever, his “throne” or rule would continue forever as well.   God compared the lasting throne to “the sun before me (God).”  Just as sure as the sun rises every day, in the same way God’s covenant with David’s seed will be reliable and permanent (see Jeremiah 33:20-26).
2. (vs. 37).   God also said that David’s throne “shall be established for ever as the moon, and as a faithful witness in heaven. Selah.”  Like the sun, the “moon” is permanent and so will be David’s throne.  No matter how things may look now, David’s throne will continue permanently under the future reign of Christ.  The phrase “and as a faithful witness in heaven” could mean that as long as the sun and the moon remain where they are, they are a witness or confirmation of God’s faithfulness in fulfilling His covenant with David.  However, there are some who see this phrase to mean the witness is God Himself.  Regardless of how we interpret it, God’s promise is sure.  The term “Selah” occurs 71 times in the Book of Psalms and 3 times in Habakuk.  Most scholars agree that the term is a musical direction of some sort, but they can’t agree on what the direction is.  However, most agree that it is an interlude or pause in the singing while the orchestra continues to play
III. FORESEEING THE KINGDOM (Isaiah 9:6-7).  Like Psalms 89, Isaiah wrote this passage while Israel was undergoing trying circumstances.  The Southern Kingdom of Judah was threatened by an alliance between Israel and Syria (see II Kings 16:5-9; Isaiah 7:1-2).  Even though Isaiah assured King Ahaz that this alliance against Judah would not succeed, Ahaz still appealed to the Assyrians for help (see II Kings 16:7-9) exposing him to an even greater threat---the fast growing Assyrian Empire (see Isaiah 8:5-8).  But even in those times of darkness, the Lord gave Isaiah a message of light and hope for His people (see Isaiah 9:1-5).  This is where the next section of our lesson begins.
A. The character of the King (Isaiah 9:6).  In this verse Isaiah says “For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.”  The word “For” gives the reason why Israel will enjoy victory, joy, and peace according to Isaiah 9:1-5 (which are not part of our printed text).  The reason is that “unto us a child is born, unto us a son is given.”  The words “unto us” clearly reveals that Messiah would come specifically to Israel, but the New Testament includes the entire human race as the recipients of the gift of the Messiah (see John 3:16).  He is said to be both a “child” who will be “born” and a “son” who will be “given.”  As a “child” the Messiah was “born” just like all other children.  He would enter the world the normal way except that He had no earthly father and was miraculously born to a virgin (see Isaiah 7:14; Matthew 1:23).  He was nourished in the womb of Mary, who experienced a normal pregnancy and the usual pains of childbirth.  As a baby, Jesus was as helpless as any other and required the same kind of care.  Therefore, the word “born” reminds us that the Messiah was fully human and could identify with our needs.  Jesus was also a “son” who is “given” by a gracious God (see Romans 8:32).  “Son” here could simply mean that this was a male child.  Or it could be identifying Him as the son of David.  However, it’s more likely that He is being identified as the Son of God (see Psalms 2:7).  As God’s Son He is “given” not born, because His divine sonship is eternal.   Isaiah went on to say that “the government shall be upon his shoulder.”   Some scholars understand this to mean that the weight of governing will rest on His shoulders.  However, since the word “shoulder” is singular, it may indicate a different meaning, referring to His authority to rule the entire universe. But in the context of our lesson, the emphasis is on the Israelite kingdom of David.  The Messiah will be well qualified for His position as evident in His titles.  The phrase “and his name shall be called” does not refer to proper names, but describes the reputation and attributes of the coming King.  In Scripture, the name of a person indicates his character or nature, and that is the significance of the titles given here.  In the King James Version five attributes are listed, but many Bible scholars believe there are only four as listed in the NIV.  These scholars see “Wonderful” and “Counselor” as one characteristic.  Of course either interpretation is acceptable.  “Wonderful” is actually the Hebrew noun for “wonder.”  It implies that distinct aspects of His character are wonderful as well as the fact that Jesus Christ is a wonder.  “Wonderful” also points to the Messiah’s deity and sets Him apart from anything humans could do or understand.  Elsewhere in Scripture, this term always refers to the works of God, not men (see Psalms 88:12; 119:129).   If “Wonderful” is taken with “Counsellor” as one characteristic, it means that Messiah is a wonder of a Counselor.  In His role as “Counsellor,” Jesus devises plans and advises others to carry them out.  Every king ought to be a counselor (see Micah 4:9) and the Messiah is the greatest counselor of all.  Isaiah prophesied that He would possess the “spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord” (see Isaiah 11:2; Colossians 2:3).  Other rulers need counselors to guide them, but He wouldn’t, for all of His decisions will be made with wisdom.  The Messiah is also called “The mighty God.”  This is a striking title and some have suggested that Isaiah merely meant that Messiah would be a godlike hero.  But since the exact same title is used of Yahweh, or Jehovah in Isaiah 10:21, it clearly describes deity.  The title of “The everlasting Father” expresses the Messiah’s relationship with His own.  He is eternally a Father to them.  As God, the Messiah is eternal by nature and His rule will also be eternal.  He demonstrates a fatherly love and care in every aspect of His rule and this does not change with circumstances, because He is eternal.  Finally, the Messiah is described as “The Prince of Peace.”  Messiah’s rule will demonstrate peace not only in the ending of wars (see Isaiah 2:4), but even in the peacefulness of creation (see Isaiah 11:6-9).  This peace will be based on a deeper peace between God and man that He gained through His death on the cross (see Romans 5:1, 11).
B. The duration of His kingdom (Isaiah 9:7).  Regarding Messiah’s kingdom, this verse says “Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the Lord of hosts will perform this.”  The government of the Messiah and the peace it brings will increase, expand, and endure for “there shall be no end” to it.  David’s throne and kingdom will last forever.  While Scripture speaks of a thousand year reign of Christ on earth (see Revelation 20:1-4), it also speaks of the eternal duration of His reign (see I Corinthians 15:24, 28; Revelation 11:15; Daniel 7:14).  The phrase “to order it, and to establish it” means that Messiah’s rule will be eternally upheld.  It will be upheld “with judgment and with justice from henceforth even for ever.”  Simply put, Messiah’s rule will last forever and will be upheld with justice and righteousness.  The last phrase of this verse tells us how this can be done: “The zeal of the Lord of hosts will perform this.”  As noted earlier, when Isaiah gave this prophecy, Judah was in a pitiful condition not knowing how the prophecy would come about.  Only Yahweh’s zeal could do it!  “Zeal” refers to God’s intense passion or affection for His people.  God’s “zeal” combined with His jealousy for His own honor will lead Him to overrule human weakness and vindicate His purposes through the Anointed One, His Son, the Messiah.
IV. FULFILLING THE PROMISE (Matthew 1:18-22).   In his gospel Matthew presented the royal credentials of Jesus Christ to the Jewish people.  He first gave Jesus’ genealogy which traced Him to David and Abraham.  Then Matthew turned to the circumstances of Jesus’ birth which is where our remaining text begins.  
A. Joseph’s dilemma (Matthew 1:18-19).   
1. (vs. 18).  This verse says “Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost.”  Matthew tells us that Jesus’ birth was like this: “When as his mother Mary was espoused to Joseph.”  The word “espoused” means “betrothed” or engaged to someone.  In this case Mary was engaged to Joseph.  Note:  Jewish engagements were as legally binding as marriage, and the couple were considered husband and wife (see verse 19).  The engagement lasted for a year during which time they would not live together and their faithfulness would be tested.  The betrothal or engagement could only be ended by marriage or divorce.  The phrase “before they came together” refers to the year-long betrothal period when the couple lived separately and had no sexual relations.  During this time, Mary “was found with child of the Holy Ghost.”  Note:  The angel Gabriel had earlier informed Mary that she would miraculously conceive by the power of the Holy Spirit (see Luke 1:35).  Mary then went to visit Elisabeth (see Luke 1:39-40) and returned to Nazareth after three months (see Luke 1:56).  It was only then that her pregnancy became known to Joseph, either by her own words or by the words of others.      
2. (vs. 19).  Here Matthew writes “Then Joseph her husband, being a just man, and not willing to make her a public example, was minded to put her away privily.”  Joseph is identified as Mary’s “husband” even though they were not yet married.  However, as noted above, the betrothal or engagement was as legal as marriage.  Joseph is presented with a dilemma.  He now knew that the Child Mary was carrying was not his, and even if she tried to tell him the truth about this Child, who would believe such a fantastic tale?  Adding to his dilemma was the fact that Joseph was “a just man.”  This means that he was a moral, or righteous man.  As such, his morals wouldn’t allow him to marry Mary who Joseph had concluded was unfaithful.  But because of his morals he was “not willing to make her a public example.”  This means that Joseph could divorce her publicly shaming her by stating his reasons for the divorce (see Deuteronomy 24:1).  In addition, the law prescribed the death penalty for unfaithfulness (see Deuteronomy 22:23-24) though this was not carried out in New Testament times.  No doubt it was Joseph’s love for Mary that prevented him from making a public example of her.  Therefore, he thought about another alternative.  He “was minded to put her away privily” or privately.  This involved handing her a letter of divorce in private (see Deuteronomy 24:1) without stating his reasons for the action.  He would then have been keeping the law and at the same time showing compassion to Mary.
B. The angel’s reassurance (Matthew 1:20-21).
1. (vs. 20).  This verse says “But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost.”  The phrase “while he thought on these things” reveals that Joseph was not a man of hasty or quick actions.  He took time to meditate and perhaps pray.  Note:  If some of us faced a crisis of this magnitude, would we have taken action quickly, without much thought?  What a mistake that would have been in this case.  Joseph’s example reminds us that meditation is just as necessary as action.  It gives God the opportunity to speak to us before we act (see Proverbs 16:3; 21:5).  At this point, Matthew says “behold, the angel of the Lord appeared unto him in a dream.”  The word “behold” calls on one to take notice or pay attention.  Joseph was to take notice of the angel that God had sent to him in a dream with a crucial message.  The angel addressed him as “Joseph, thou son of David.”  This royal title reminded Joseph that in spite of his humble circumstances, he was of royal blood and heir to the vacant Davidic throne (see Matthew 1:16).  Although he wouldn’t be Jesus’ biological father, he would provide the legal basis for Jesus to claim Davidic kingship.  The angel then said “fear not to take unto thee Mary thy wife.”  Joseph was to remove all fears he had about marrying Mary.  Since their engagement had bound them legally, she was already considered his wife according to verse 19 where Joseph is called her husband.   Note:  While Joseph considered what to do about Mary, he thought he only had two options: divorce Mary quietly or have her stoned.  But God had a third option---marry her.  In view of the circumstances this had not occurred to Joseph.  However, God often shows us that there are more options available in situations than we may think.  Although Joseph seemed to be doing the right thing by breaking the engagement, only God’s guidance helped him make the best and wisest decision.  When our decisions affect the lives of others, we must always seek God’s wisdom.  Remember, the right thing may not always be the wise thing; but the wise thing will always be the right thing.  Now Joseph could feel free to marry Mary because the angel said to him “for that which is conceived in her is of the Holy Ghost.”  Therefore, the same message that Mary received was now confirmed to him (see Luke 1:35).
2. (vs. 21).  The angel went on to say to Joseph “And she shall bring forth a son, and thou shalt call his name Jesus: for he shall save his people from their sins.”  As a result of the conception by the Holy Spirit, Mary would “bring forth a son.”  Note:   It’s important to note that when the angel appeared to Zacharias to announce that his elderly wife Elisabeth was pregnant, the angel told him that Elisabeth would “bear thee a son” (see Luke 1:13).  However, in Joseph’s case the angel said that Mary would “bring forth a son.”  The difference is that Zacharias would be John the Baptist’s biological father, but Joseph would only be Jesus’ legal or adopted father.  Jesus’ true Father is God Himself (see John 1:29-34).  The name of the Child had been previously given to Mary (see Luke 1:31), but was now given to Joseph.  The angel said “thou shalt call his name Jesus.”   Not only did the angel tell Joseph what to name Jesus, but he also told him the significance of the name.  He said “for he shall save his people from their sins.”  The name “Jesus” means “Jehovah is salvation.”  This name signified the saving work Jesus would accomplish through His death and resurrection.  Whatever else Jesus Christ accomplished on earth, His primary mission or purpose was to save men from sin (see John 1:29; 3:17; I Timothy 1:15).  Jesus was the Greek equivalent of the Hebrew name Joshua, Yehoshua, or Yeshua.  Joseph may have thought that the words “his people” meant Israel, but the Scriptures tell us that this refers to everyone who trusts in the Messiah as Lord and Savior.  Note:  During the time of Jesus, the expectation of the Messiah was at a high point among the Jews.  However, most of them expected a Messiah who would be a military figure who would save them from the Romans.  But not many of the Jews expected the Messiah to give Himself as a ransom for their sins (see Matthew 20:28; John 11:51).
C. The fulfillment of prophecy (Matthew 1:22).  Our final verse says “Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying.”  Matthew now reminded his Jewish readers that all that “was done,” or all that happened in connection with Jesus’ birth was a fulfillment of prophecy.  The phrase “all this was done” may refer not only to the virgin birth, but also to the angel’s message preceding it.  The Lord had spoken all these things surrounding the birth of Jesus “by the prophet, saying.”  The prophet referred to here is Isaiah.  The prophecy that God spoke through Isaiah is not part of our printed text, but is given in verse 23 which says “Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us.”  Matthew quoted from the Greek translation of Isaiah 7:14.   This prophecy was given to king Ahaz by Isaiah assuring him that Israel’s deliverance would come through the house of David.  Now this virgin conceived son of David was about to appear, and He would be in the true sense “Emmanuel,” God with us. 

                         
V. Conclusion.  Christians should be thoughtful and discerning people, especially when the Lord sovereignly allows difficult and demanding times to impact our lives.  Instead of making rash decisions, or even thoughtful decisions that are not sensitive to the leading of the Holy Spirit, followers of Jesus Christ should include the spiritual disciplines of prayer and Bible reading in their decision making process.  This will enable us to know God’s good and perfect will.  Let’s never forget why this Son of David came into the world.  He came to save us.  This is a need that will never go away while the Lord tarries.  There will always be someone here who needs a Saviour.  Evangelism needs to go on until everyone in the world has had an opportunity to hear the good news about our Davidic covenant Messiah.

 

An Eternal Kingdom

                                                        Sunday School Lesson                                    

Lesson: II Samuel 7:4-16                                                                                                 
Golden Text: “And thine house and thy kingdom shall be established for ever before thee: thy throne shall be established for ever” (II Samuel 7:16).

 INTRODUCTION.  After David became king of all Israel, he moved to build the kingdom.  He captured Jerusalem, defeated the Philistines, and moved the ark to Jerusalem.  It was his desire to build a temple, but God had a better idea.  God’s plan for David is the subject of this week’s lesson.
II. BACKGROUND FOR THE LESSON.  The events of this study occurred when king David “sat in his house and the Lord had given him rest round about from all his enemies” (see II Samuel 7:1).  The beginning of David’s reign had been occupied with wars against Israel’s most immediate threats.  The stronghold of Jerusalem was taken from the Jebusites and David made it his capital (see II Samuel 5:6-9).  He also defeated the Philistines twice (see II Samuel 5:17-25).  Another early endeavor of David was to return the Ark of the Covenant to the heart of his kingdom.  One attempt to bring the ark to Jerusalem was aborted because it resulted in the death of Uzzah (see II Samuel 6:1-8).  Once they moved the ark properly (carried by the Levites: Deuteronomy 31:25), amid great joy, David established a permanent place for it (see II Samuel 6:12-19).However, David was still not satisfied.  He thought the ark of God deserved a better dwelling place.He said to Nathan the prophet “I dwell in an house of cedar, but the ark of God dwelleth within curtains” (see II Samuel 7:2).  In David’s mind, curtains, or a tent had been suitable for the wilderness wanderings after the Exodus, but surely a more durable structure would be better now.Besides, God’s house, the tabernacle was embarrassingly simple compared with the luxury in which David lived.The prophet Nathan, no doubt was touched by the sincerity of David’s intentions.Therefore, without consulting God, he hastily gave David the go ahead to build a temple (see II Samuel 7:3).  This is where our lesson begins.  Note:  As we will see later, it’s obvious that Nathan was speaking for himself and not from any divine revelation from God.  Like Samuel before him, Nathan was susceptible to error (see I Samuel 16:6).  This is where our lesson begins.  Like these prophets of old, our pastors and teachers can make mistakes.Unless they allow God’s Word to permeate their thoughts, they can give bad advice.  One of the greatest temptations is to give approval to what sounds logical, workable, or spiritual without investigating God’s thoughts (see Joshua 9:3-27).  Instead of relying on what a person teaches, we ought to imitate the Bereans who “searched the scriptures daily whether those things were so” (see Acts 17:11).  
III. ABOUT DAVID (II Samuel 7:4-9)    
A. Not appointed to build the temple (II Samuel 7:4-5).
1. (vs. 4).  This verse says “And it came to pass that night, that the word of the Lord came unto Nathan, saying.”  The very night after the prophet Nathan approved of David’s plan to build a temple, the Lord spoke to Nathan in a dream and corrected the hasty counsel he had given to David.
2. (vs. 5).  The Lord said to Nathan “Go and tell my servant David, Thus saith the Lord, Shalt thou build me an house for me to dwell in?”  God addressed David as “my servant,” a title that may seem humbling, but prior to this the title had been given only to a select few such as Moses (see Numbers 12:7), Abraham (see Genesis 26:24) and Caleb (see Numbers 14:24).  Thus, the word “servant” is actually a term of honor.  The phrase “Thus saith the Lord” indicated that this message was not from any human source (see Galatians 1:12).   The first question for David was “Shalt thou build me an house for me to dwell in?”  This question implies that the initiative for building a temple was to come from God Himself and no one else.  It also implies that if a temple was to be built, David was not the person to do it.  However, as we will see in verse 13, God was not opposed to a temple being built, just who would build it.  In His sovereignty, God demanded the right to choose the proper person and time for a temple.  Note:  There were a number of reasons why David couldn’t build the Lord a temple.  One reason was that God didn’t have the need for a temple.  He was satisfied with the tabernacle.  Second, God already had determined who would build Him a temple and it wasn’t David.  Third, it wasn’t time to build the temple for Jerusalem might still be attacked (see I Kings 5:3-4).  The proper time would be during Solomon’s peaceful reign.  The fifth reason why David couldn’t build the temple was because David was a man of war who had shed much blood (I Chronicles 22:8-10). 
B. Precedent of the tabernacle (II Samuel 7:6).  God went on to say “Whereas I have not dwelt in any house since the time that I brought up the children of Israel out of Egypt, even to this day, but have walked in a tent and in a tabernacle.”  The Lord pointed out that until this time He had been satisfied with the place of worship, a tent that He had designated for Himself.  The phrase “since the time that I brought up the children of Israel out of Egypt, even to this day” is a reference to the almost 435 years between the Exodus and David’s reign.  During that time, God said He “walked in a tent and in a tabernacle.”  The word “walked” carries the idea of moving about as the Israelites did.  It was also a reminder that He was with Israel during her wanderings.  God’s desire to walk in fellowship with man is revealed all through the Bible, beginning at Genesis 3:8 (see also Leviticus 26:12).  This desire is seen in the incarnation of the Son and the indwelling presence of the Holy Spirit (see I Corinthians 6:19).  The mention of both a “tent” and a “tabernacle” does not mean that God lived in two separate places.  The tabernacle was a tent that could be raised and lowered when travelling or camping.  Note:  God had told Moses at Mount Sinai how the tabernacle should be built (see Exodus chapters 25-27).  Skilled craftsmen followed God’s orders, and before Israel moved on the tabernacle had been finished and dedicated (see Exodus 40:17-33).  The glory of God filled it and accompanied its movements throughout the desert wanderings.
C. God’s silence concerning a temple (II Samuel 7:7).  In this verse, God posed another question for David.  He said “In all the places wherein I have walked with all the children of Israel spake I a word with any of the tribes of Israel, whom I commanded to feed my people Israel, saying, Why build ye not me an house of cedar?”  God was simply asking David if He had ever asked or commanded any of the tribes of Israel to build Him a “house of cedar?”  The term “cedar” refers to an expensive temple.  God was inviting David to think back to every location in which God had fellowshipped or walked with Israel to determine if God had ever directed anyone to build Him a house.  After thinking this through, David would realize the answer was no.  There is some question about the expression “the tribes of Israel, whom I commanded to feed my people Israel.”  The parallel passage in I Chronicles 17:6 uses the word “judges” instead of tribes.  However, there is no contradiction here.  The difference is due to the viewpoints of the sacred writers.  The tribes had supplied the nation with judges (see Judges 2:16) and leaders before the time of David.  The words “feed my people Israel” refers to the governing of the nation which was done at one time by judges and then transferred to the tribes to which the judges belonged.  Perhaps the tribes of Israel acted as shepherds through their judges.  In essence, the Lord made it very clear that He had never demanded Israel’s former leaders to build Him a temple.  He had been and still was content with the present arrangement.  Indeed, there would be a time for such a building, but that time had not yet arrived.
D.  A great reputation for David (II Samuel 7:8-9).  At this point, the Lord’s instructions to Nathan for David took a different turn. Nathan was to inform David of something wonderful God had planned for him and his descendants.Verses 8-16 present the Davidic Covenant, an unconditional agreement between God and David, the fulfillment of which depended totally on God’s faithfulness, not David’s obedience.
1. (vs. 8).  God said to Nathan “Now therefore so shalt thou say unto my servant David, Thus saith the Lord of hosts, I took thee from the sheepcote, from following the sheep, to be ruler over my people, over Israel.”  Again, God addressed David as “my servant” (see verse 5).  As God gave David this special title, He also referred to Himself in a special way as “the Lord of hosts” or Lord of armies. This title emphasized God’s sovereignty and omnipotence.  Here, it’s a reminder that God had the power to fulfill all He was about to promise to David.  God then reviewed all that He had already done for David.  He said “I took thee from the sheepcote, from following the sheep.”  Note:  The sheepcote or sheepfold was usually made of rough stones forming an enclosure to protect the sheep at night, and keep out human and animal intruders.  Normally it had no roof.  Several flocks could be kept in this pen, and one of the shepherds would guard the door or entrance.  In the morning each shepherd would call out his own sheep, for they would know his voice and go to him (see John 10:1-5).  During the day a shepherd would take his sheep to various pastures.  Sheep were always led by the shepherd, but here God said that He took David “from following the sheep.”  This phrase reminds us that shepherds often followed individual sheep in order to give special care while the flock grazed.  David was also promoted from following the sheep “to be ruler over my (God’s) people, over Israel.”  Notice the powerful contrast stressing David’s transition from the lowly position of shepherd to a position of great prominence.  To show the importance of this new position God emphasized it by calling Israel “my people.”  David was now privileged to shepherd God’s flock.
2. (vs. 9).  Still speaking of what He had already done for David, God said “And I was with thee whithersoever thou wentest, and have cut off all thine enemies out of thy sight, and have made thee a great name, like unto the name of the great men that are in the earth.”  A couple of things are mentioned here.  First, God said “I was with thee whithersoever thou wentest.”  God never abandons His own (see Psalms 139:7-10; Matthew 28:20).  God cared for David as a Shepherd (see Psalms 23:1).  Second, God said I “have cut off all thine enemies out of thy sight.”  Whether the enemy was the Philistines, the Jebusites, the Amalekites, or Saul, God protected and preserved David while disposing of his enemies.  Third, God said that I “have made thee a great name, like unto the name of the great men that are in the earth.”  David’s reputation had already grown enormously (see II Samuel 5:11-12), but this would continue so that his name would live on as one of the giants of human history.  After almost three thousand years the name David still appears prominently in Israel’s cultural and patriotic emblems.  The name David has its place among the names “of the great men that are in the earth.”
IV. ABOUT ISRAEL (II Samuel 7:10-11)      
A. A place for the nation of Israel (II Samuel 7:10).  God’s covenant with David included more than personal blessings on David.  God said “Moreover I will appoint a place for my people Israel, and will plant them, that they may dwell in a place of their own, and move no more; neither shall the children of wickedness afflict them any more, as beforetime.”  As with His earlier covenant with Abraham, this covenant proclaimed benefits for the entire nation.  God said that He would “appoint a place for my people Israel, and will plant them.”  The word “plant” involves more than the initial sowing.  Included in the meaning of the Hebrew verb is the work of establishing what has been planted.  The work of planting and cultivating the nation is not yet complete.  Much work remains for a future day (see Amos 9:13-15; Ezekiel 36:33-36).   When God plants Israel, they will “dwell in a place of their own.”  This is a reference to all the land promised to Abram (see Genesis 15:18-21).  Even in Solomon’s day Israel didn’t dwell in all this land; so God’s promises to Abram have yet to be fulfilled completely to this day.  God also said that Israel would “move no more.”  The Hebrew word for “move” means to be “disquieted” or disturbed (see I Samuel 28:15; Jeremiah 50:34).  God promised that Israel’s enemies will not again disturb their land.  Such events as Hitler’s holocaust will not be repeated.  In addition, the Gentile nations, here called “the children of wickedness” will not “afflict them any more, as beforetime.”  This refers to the time before the judges when the Israelite tribes were in a state of disunity and periodic oppression from surrounding nations.  This was as a result of Israel not completely driving out the pagan inhabitants from the Promised Land.  Note:  Israel did enjoy security in Solomon’s day (see I Kings 4:21-25), but later history has shown that wicked men have mercilessly persecuted David’s people.  So, the promise here that God’s people will be planted in their own place and will be free from affliction, no doubt refers to a time still in the future.  At that time, the Jews will be regathered to their land from all over the world, they will accept Christ as their Messiah, and they will finally be able to live in peace (see Ezekiel 39:25-29; Zechariah 10:6-12; Romans 11:26).  The final fulfillment of this verse is yet to come.
B. Peace for the nation of Israel (II Samuel 7:11).  This verse is a continuation of verse 10, connecting the fact that one day Israel won’t be afflicted as she had been before the days of the judges.  God went on to say “And as since the time that I commanded judges to be over my people Israel, and have caused thee to rest from all thine enemies. Also the Lord telleth thee that he will make thee an house.”  In other words, God was saying that one day Israel’s enemies will not oppress the nation again as they had done before there were judges and even after God had “commanded (appointed) judges (leaders) to be over my people Israel.”   In addition to this promise, Nathan was to tell David that God said that He had “caused thee to rest from all thine enemies.”  If this phrase is taken separate from the immediate text concerning what God would do for both David and Israel in the future, the words “caused thee to rest from all thine enemies” might appear to refer to the rest from war that David was already experiencing (see II Samuel 7:1).  However, in the Hebrew, the verb “rest” can also refer to a future rest which fits better in the context of this verse.  Therefore, this last phrase can also read “I will also give you to rest from all your enemies.”  Nathan concluded this verse saying to David that “Also the Lord telleth thee that he will make thee an house.”  Notice the play on words here.  God would not allow David to build Him a house (or temple), but God said He would “make” or build David a “house,” referring to a dynasty.  David had already built himself a house of cedar (see II Samuel 7:1-2).  The “house” or dynasty that God had in mind for David was a royal line stretching out to eternity.
V. ABOUT SOLOMON (II Samuel 7:12-15)
A. The heir (II Samuel 7:12).  Nathan continued to say to David “And when thy days be fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom.”  God told David that when he died and was buried with “thy fathers” or his ancestors, He would “set up thy seed after thee.”  In other words when David died, God would securely install his heir, who was yet to be born as king.  This child would “proceed out of thy (David’s) bowels” meaning that the child will come from David’s body.  This also indicated to David that the child that would succeed him as king was not one of his present sons.  At this time, David had at least six sons and maybe even nine (see I Chronicles 3:1-9).  Of course this heir would be Solomon (see Kings 2:10-12).  It’s possible that David may have thought that God was speaking about Absalom, his oldest son, for Solomon had not been born yet.  However, the use of the words “shall proceed” refers to a future time and therefore another son.  God said that He would “establish his (Solomon’s) kingdom.”  This has a twofold fulfillment.  This prophecy was fulfilled in a marvelous way during Solomon’s reign for Israel was never as large, wealthy, and renowned as it was under Solomon.  The complete and eternal fulfillment is still to come as we will see in the next verse.   
B. The house (II Samuel 7:13).  Still speaking of David’s heir, God said “He shall build an house for my name, and I will stablish the throne of his kingdom for ever.”  The “he” here refers to Solomon, David’s son who God said “shall build an house for my name” or a place where God’s name would be honored and glorified.  The “house” refers to the first temple that Solomon was to build.  The temple was, in fact, filled with the glory of God when it was completed (see II Chronicles 7:2-3).  The building of the temple is described in I Kings chapter 6.  It took Solomon seven years to complete it.  In the last part of this verse, God also said “I will stablish the throne of his (Solomon’s) kingdom for ever.”   This appears to indicate that there would always be a descendent of David ruling over all Israel.  However, history teaches us that after Solomon died, the nation of Israel was divided into the Northern Kingdom called Israel, and the Southern kingdom called Judah.  Each nation had their own kings.  David’s descendents continued to rule the Southern kingdom until Jeconiah was taken into captivity by the Babylonians.  He was the last in David’s line to sit on the throne but only over Judah.  There have been no kings of Israel from the Davidic line since the Babylonian Captivity in 586 B.C. Taking all of this in to account, it would seem that this prophecy has gone unfulfilled.  However, the term “throne” here, does not refer to a physical throne, but to the authority to rule.  The Hebrew word translated “throne” simply means “a seat of honor.”  Therefore, the expression “stablish the throne of his (Solomon’s) kingdom for ever” means that the Davidic authority and kingdom rule over Israel shall never be taken from David’s descendents.  Note:  Regardless of how many kings rule over Israel, the right to rule will never be transferred to another family, and it is designated for eternity.  Although there is no Davidic king in Israel now, the throne will return to David’s Seed when Jesus returns to set up His millennial reign on earth.  At that time the throne will be restored to the Davidic line never to end (Isaiah 11:1-10; Daniel 7:13-14; Revelation 19:11-16).
C. The help for, and chastisement of Solomon (II Samuel 7:14-15).
1. (vs. 14).  Still talking about Solomon, God said “I will be his father, and he shall be my son. If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men.”  The Lord declared that He would have a father-son relationship with David’s heir, Solomon.  As a result of this father-son relationship, the new king could always call on God for help, but he was never to think that his position was so grand that Yahweh (Jehovah) would not bring judgment against him.  Therefore the Lord said “If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men.”  In other words, God told David that He would chasten his heir if he committed “iniquity” or sin.  God said He would chastise David’s heir “with the rod of men, and with the stripes of the children of men.”  This means that God would use other nations to discipline Solomon when the need arose.    
2. (vs. 15).  Although God said that He would discipline David’s heir when he committed sin, here God also says “But my mercy shall not depart away from him, as I took it from Saul, whom I put away before thee.”  When divine chastisement or discipline occurs, it doesn’t mean that God withdraws His mercy.  Under the law, David deserved to die for his many sins, among which were adultery and murder (see Leviticus 20:10; Numbers 35:30-31) yet God extended mercy to him (see Psalms 51:1).  Likewise, God said that He would have mercy on Solomon when he sinned.  As things turned out, divine discipline for Solomon was apparently minimal, at least during his reign, for his kingdom flourished with little intimidation or damage done by foreign nations.   God compared how He would deal with Solomon’s sin with how He dealt with Saul’s sins.  He said that He wouldn’t take His mercy away from Solomon “as I took it from Saul, whom I put away before thee.”  Saul’s death as recorded in I Samuel chapter 31 was ghastly and tragic.  In contrast Solomon, who began his reign well but declined spiritually toward the end of his life under the influence of his many wives, had a peaceful end.  However, Solomon didn’t avoid discipline, for God punished him in an emotional way by letting him know that his kingdom would be split following his death (see I Kings 11:1-13).
VI. ABOUT THE DYNASTY (II Samuel 7:16).    God, through Nathan now gave David a promise.  He said “And thine house and thy kingdom shall be established for ever before thee: thy throne shall be established for ever.”  The “house” or dynasty and “kingdom” established by God for David, as well as the “throne” serving as a symbol of that kingdom will endure forever.  Solomon had not been born yet, but God promised that his dynasty would not be cut off.  In ancient times such a promise was very comforting because assassinations occurred frequently.  Without the protection of God, no ruler could be sure his line would survive long.  God said that David’s line, his kingdom and his throne would not merely last for a long time, but “forever.”   The only way such a promise could be fulfilled literally was for the eternal Son, Israel’s Messiah to sit on the throne of David.  Someday Jesus will do just that (see Luke 1:32-33)!  Note:  Jehoiachin, according to God’s words (see Jeremiah 22:30), would be the last of Solomon’s descendents to sit upon the Davidic throne, yet Solomon’s royal authority, or the “throne” of his kingdom would endure.  One might ask then, how could one of David’s descendents reign over the future kingdom if he could not be descended from Solomon but still needed the royal authority of Solomon’s lineage?  Jesus, the ultimate fulfillment of the Davidic covenant (see Luke 1:32-33) solved this dilemma in a unique way.  Through Mary, Jesus was a physical descendent of David through Nathan another son of David (see Luke 3:31).  If Solomon had not been selected king, Nathan had the right to be king.  Through His legal guardian Joseph, a descendent of Solomon (see Matthew 1:6, 16), Jesus received the authority to rule.  
                          
VII. Conclusion.  David had good intentions and a noble ambition.  He wanted to build God a house.  Sometimes, even when our motives are pure and sincere, God may overrule our plans.  God revealed that He didn’t need a house from David.  Instead He intended to establish the house or dynasty of David.  The covenant He made with David would not be nullified.  It was a covenant with eternal ramifications.  A portion of this covenant is yet to be fulfilled.  Humans make promises they cannot or will not keep.  It inspires worship when we realize that our God is totally capable of keeping every promise He ever made.  The promises made to David will be fulfilled completely. We can count on it!

 







 

 

 vv