Because some people supposedly care so much, our nation spends hundreds of billions every year, and we have changed longstanding traditions. What if the people who care so much really only care about themselves? What if we have spent trillions of dollars and departed from fundamentally sound traditions for the sake of lies? Here are […]
Tag Archive: spirituality
Joab was a son of Zeruiah, King David’s sister (1 Chronicles 2:13–17) and was therefore one of David’s nephews. Joab’s brothers were two of David’s brave warriors, Abishai and Asahel. Joab was positioned as commander of David’s armies because of his victory over the Jebusites, resulting in the possession of the city of Jerusalem. It was through this victory that Jerusalem became “the city of David” (1 Chronicles 11:4–9).
Joab fought and won many battles for the king, but his personal lack of self-control was problematic. In a war against the forces of Ish-Bosheth, Joab’s brother Asahel was killed by Abner, the commander of Ish-Bosheth’s armies. Joab was furious and pursued Abner to kill him, but Abner escaped (2 Samuel 2:12–32). Later, after Abner swore allegiance to David, Joab’s fuse blew, and his desire to avenge his brother’s blood drove him to deceive and murder Abner (verses 26–27). This action deeply grieved David, but the king felt unable to bring justice against the mighty Joab (verse 39). Instead, David pronounced a curse over Joab and his future descendants: “May his blood fall on the head of Joab and on his whole family! May Joab’s family never be without someone who has a running sore or leprosy or who leans on a crutch or who falls by the sword or who lacks food” (verse 29).
As the commander of David’s armies, Joab was provided many victories by God, but Joab caused much grief to the king and to Israel. His anger and perhaps the power of his position drove him to poor decisions at times. In addition to his murder of Abner, Joab killed his own cousin, Amasa—and his betrayal was Judas-style, accompanied by a kiss: “Joab said to Amasa, ‘How are you, my brother?’ Then Joab took Amasa by the beard with his right hand to kiss him. Amasa was not on his guard against the dagger in Joab’s hand, and Joab plunged it into his belly, and his intestines spilled out on the ground. Without being stabbed again, Amasa died” (2 Samuel 20:9–10). Joab disobeyed King David’s command to spare Absalom’s life, himself striking Absalom with three javelins (2 Samuel 18). David mourned the death of his son Absalom, a response that was sternly reprimanded by Joab (2 Samuel 19:1–8). It was also Joab who, in accordance with David’s command, placed Uriah the Hittite at the front of the battle to be killed, so that David could feel justified in marrying Uriah’s widow (2 Samuel 11).
Joab, for all his faults, was obviously a capable man of war and valiant on the battlefield. And he ought to be given credit for his loyalty to David for almost four decades. Joab also counseled David when David sinfully desired to take a census; if David had heeded Joab’s advice, he could have spared his nation the plague that befell Israel (2 Samuel 24).
When David was on his death bed, Joab conspired with Adonijah to install Adonijah as the next king, instead of Solomon (1 Kings 1). This action, plus Joab’s other rash decisions, vengeful murders, and inability to take certain important orders, finally drove David over the edge. David commanded Solomon to ensure Joab’s execution, an act that was carried out by Benaniah as Joab was clinging to the horns of the altar in hopes of finding clemency (1 Kings 2:5–6, 28–34).
After the death of King Saul, Abner (the commander of Saul’s army) took Saul’s son Ish-Bosheth and made him king over the areas of Israel called Gilead, Ashuri and Jezreel, Ephraim, and Manasseh (2 Samuel 2:9). Ish-Bosheth was 40 years old at the time and reigned for two years (2 Samuel 2:10).
During this same time, David served as king over the tribe of Judah in Hebron, a city in southern Israel. David’s men and Abner’s men fought one another in battle. After about two years, King Ish-Bosheth accused Abner of sleeping with Saul’s concubine (2 Samuel 3:7). Abner became angry at the false accusation and promised to turn over all of Israel to David (2 Samuel 3:8–10).
Abner met with David and made an agreement to bring the entire nation of Israel under David’s control. Afterwards, Joab, the commander of David’s army, came before David and accused Abner of falsehood. According to Joab, Abner was only seeking ways to defeat David. Without David’s permission, Joab tracked down Abner and murdered him (2 Samuel 3:26–27). This deed was more than an act of supposed loyalty to David, however. Joab had been seeking to avenge his brother Asahel’s death at the hands of Abner (2 Samuel 2:19–23).
David made all of his people mourn and declared that he had nothing to do with Abner’s death. Joab had been acting on his own. However, when Ish-Bosheth heard that Abner had died, he and all Israel were troubled. Two men named Rekab and Baanah came to Ish-Bosheth’s home “at about the heat of the day.” King Ish-Bosheth “was lying on his bed at noon. And they came there, all the way into the house, as though to get wheat, and they stabbed him in the stomach” (2 Samuel 4:5–6). The assassins then cut off Ish-Bosheth’s head and slipped away (2 Samuel 4:7).
Rekab and Baanah brought the head of Ish-Bosheth to David, hoping for a reward. Instead, David had them executed, because they had “killed an innocent man in his own house and on his own bed” (2 Samuel 4:11). David also gave orders to bury the head of Ish-Bosheth in the tomb of Abner at Hebron.
This gruesome series of events paved the way for David to transition from leading the tribe of Judah to becoming king over all of Israel. Despite the violence around him, David remained innocent of the blood of his rivals. After Ish-Bosheth’s and Abner’s murders, David remained in Hebron for five more years until the elders of Israel came to him and made a covenant to establish him as king of all Israel (2 Samuel 5:1–5). At that time, David and his men conquered Jerusalem, making it the capital of Israel and the “City of David.” David ruled from Jerusalem for the remainder of his 40 years as king.
In the book of Joshua, we are introduced to one of the most thought-provoking and astonishing heroines of the Old Testament. Rahab, the prostitute of the Canaanite city of Jericho, ultimately is noteworthy for her great faith and for her place in the lineage of Jesus Christ. But a closer examination of the life of this remarkable Gentile woman can lead to deeper insights into God’s plan for His church and His dealing with individual believers in grace and mercy.
Rahab’s story is found in Joshua 2–6. This passage describes the conquest of the fortified city of Jericho by the Israelites. In its day, Jericho was the most important Canaanite fortress city in the Jordan Valley. It was a stronghold directly in the path of the advancing Israelites, who had just crossed the Jordan River (Joshua 3:1-17). Before entering the land west of the Jordan, Joshua sent two spies to look over the land. The king of Jericho heard that two Israelite spies were within his city and ordered them to be brought out to him. Rahab, the woman with whom the spies were staying, protected them by hiding them on her roof. She told them how the citizens of Jericho had been fearful of the Israelites ever since they defeated the Egyptians via the Red Sea miracle (some 40 years prior). She agreed to help them escape, provided that she and her family were spared in the upcoming battle. The spies agreed to her request, giving her three conditions to be met: 1) she must distinguish her house from the others by hanging a scarlet rope out of the window so the Israelites would know which home to spare; 2) her family must be inside the house during the battle; and 3) she must not later turn on the spies.
Safely escaping the city, the two spies returned to Joshua and reported that the “whole land was melting with fear.” The Israelites crossed the Jordan into Canaan where they laid siege to the city of Jericho. The city was completely destroyed, and every man, woman, and child in it was killed. Only Rahab and her family were spared. Ultimately, Rahab married Salmon, an Israelite from the tribe of Judah. Her son was Boaz, the husband of Ruth. Joseph, the legal father of Jesus, is her direct descendant.
Rahab was a young Canaanite prostitute and as such not a very likely candidate for a heroine of the faith. Jericho was one of the principal seats of idol worship, being especially devoted to Ashtaroth, the goddess of the moon. Here was centered all that was the vilest and most degrading in the religion of the Canaanites. Many Bible commentators, eager to remove the stigma of the designation “harlot” from one included in the genealogy of Christ (Matthew 1:5), have described Rahab as a hostess or tavern keeper. But scriptural usage of the Hebrew word zanah (Leviticus 21:7-14; Deuteronomy 23:18; Judges 11:1; 1 Kings 3:16) and the authority of the apostles (Hebrews 11:31; James 2:25), establish the credibility for use of the word “harlot.”
It is clear that Rahab was perceptive, intelligent and well informed. Rahab identified the spies for what they were, hid them, and had a plausible story ready with which to deceive the king’s agents. Rahab didn’t deny that she had entertained the men. She says that they left at dusk when it would be difficult for anyone to be sure of clearly seeing anything. The agents did not dare to risk stopping to search Rahab’s house because, if they did, the spies might get away. Finally, the Canaanite prostitute gives the two Israelites excellent advice. She tells them to hide in the hills for three days before attempting to cross the Jordan.
Spiritually, Rahab was not in an ideal circumstance to come to faith in the one true God, the God of Israel. She was a citizen of a wicked city that was under God’s condemnation. Rahab was part of a corrupt, depraved, pagan culture. She had not benefited from the godly leadership of Moses or Joshua. However, Rahab had one asset—she had heard from the many men she came into contact with that the Israelites were to be feared. She heard the stories of their escape from Egypt, the crossing of the Red Sea, the wanderings in the wilderness, and their recent victory over the Amorites. She learned enough to reach the correct, saving conclusion: “For the Lord your God is God in heaven above and on the earth below” (Joshua 2:11). It is this change of heart, this faith—coupled with the actions prompted by faith—that saved her and her family.
It is often said that Rahab, while being a true historical person, also serves as a symbolic foreshadowing or “type” of the church and Gentile believers. She was, in fact, the first recorded Gentile convert. There are many ways in which Rahab depicts the church. First, she was part of a pagan world system, a prostitute, who by her conversion was enabled to become a legitimate bride. In like fashion, Israel was the first chosen people of God, but they were set aside temporarily so the Gentiles could be brought into the kingdom of God, and the church is now considered the bride of Christ (Romans 11; Ephesians 5:25-27). Second, Rahab, because she welcomed the spies, was saved because of her faith in “God in heaven above and on the earth below” (Hebrews 11:31). Likewise, Christians are saved through faith in Jesus Christ. “For it is by grace you have been saved, through faith—and this not from yourselves, it is the gift of God” (Ephesians 2:8).
Third, although Rahab and Christians are saved by an act of grace through faith, true faith requires and is exemplified by action (James 2). Rahab had to put the scarlet cord out of the window. Christians must accept Jesus Christ as their Savior and Lord and then go on to live in a manner that verifies that our faith is real. Fourth, Rahab could have indicated the location of her home in any number of ways. But the only way that she could be spared was to follow the directions given to her by the Israelite spies. The world tells us that there are many ways to God and salvation, all equally valid. But the Bible tells us, concerning Jesus Christ, that “salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved” (Acts 4:12). Fifth, Rahab’s faith enabled her to turn away from her culture, her people, and her religion and to the Lord. Commitment to a true faith in God may necessitate setting priorities that are contrary to those of the world, as we are exhorted to do in Romans 12:2.
Finally, once we come to Christ, our pasts no longer matter. The slate is wiped clean for all who believe and accept the sacrifice of Jesus on the cross on our behalf. Rahab was no longer viewed as an unclean prostitute, but as one worthy by grace to be part of the lineage of our Lord Jesus Christ. Just as she was grafted into the line of Christ, so we become children of God and partakers in His inheritance (Romans 11). We find in the life of Rahab the inspiring story of all sinners who have been saved by grace. In her story, we learn of the amazing grace of God that can save even the worst of sinners and bring them into an abundant life in Christ Jesus.
Ishmael is considered a patriarch of Islam based upon legends that have developed around him and information found in the Qur’an. But what does the Bible tell us about Ishmael?
Ishmael was the firstborn son of Abraham. God had appeared to Abraham and promised that he would have a son and that he would be the father of many nations (Genesis 15). However, as time went on, Abraham had no children. His wife, Sarah, had been unable to conceive, and they began to question just how the promise would be fulfilled.
In Genesis 16 Sarah suggests that Abraham should have a child with her slave Hagar, an Egyptian. Apparently, this was a somewhat common practice at the time (also practiced in Genesis 30 by Jacob’s wives): the wife would give a female slave to her husband, but any children born would be counted as the children of the wife (perhaps an ancient version of surrogacy). While this may have seemed like a workable solution for Abraham and Sarah, in actuality it caused more problems than it solved.
Hagar did conceive a child with Abraham. When Hagar knew she was pregnant, she began to “despise” Sarah, and Sarah appealed to Abraham for help. Abraham told Sarah to do as she saw fit, so she began to mistreat Hagar, and Hagar ran away (Genesis 16:4–6).
The angel of the Lord found Hagar in the desert and told her to return to Sarah. He then told her about her yet unborn son: “You are now pregnant and you will give birth to a son. You shall name him Ishmael, for the Lord has heard of your misery. [Ishmael means “God hears.”] He will be a wild donkey of a man; his hand will be against everyone and everyone’s hand against him, and he will live in hostility toward all his brothers” (Genesis 16:11–12). So Hagar went back and bore a son; Abraham was 86 years old.
In Genesis 17, when Abraham is 99 years old (making Ishmael approximately 13), God appeared to him once again and reiterated the promise that he would be the father of many. God told Abraham that Sarah, who was 90 years old, will have a son. Abraham had a hard time believing this and asked that God would fulfill His promises through Ishmael (verse 18). From this we can see that Abraham genuinely loved Ishmael. But God said the promise will be fulfilled through a son that Sarah will bear: “Your wife Sarah will bear you a son, and you will call him Isaac. I will establish my covenant with him as an everlasting covenant for his descendants after him. And as for Ishmael, I have heard you: I will surely bless him; I will make him fruitful and will greatly increase his numbers. He will be the father of twelve rulers, and I will make him into a great nation. But my covenant I will establish with Isaac, whom Sarah will bear to you by this time next year” (verses 19–21).
In Genesis 21, Sarah’s son, Isaac, is born, and once again problems arise. Sarah sees Ishmael mocking the young Isaac, and she demands action from Abraham: “Get rid of that slave woman and her son, for that woman’s son will never share in the inheritance with my son Isaac” (verse 10).
“The matter distressed Abraham greatly because it concerned his son. But God said to him, ‘Do not be so distressed about the boy and your slave woman. Listen to whatever Sarah tells you, because it is through Isaac that your offspring will be reckoned. I will make the son of the slave into a nation also, because he is your offspring’” (Genesis 21:11–13). Once again, Abraham’s love for his son Ishmael comes through, and God promises to bless Ishmael. Abraham gathered some provisions and sent Hagar and Ishmael away. After the provisions had been exhausted, Hagar and Ishmael were overcome with grief, assuming that they would die in the desert. “God heard the boy crying, and the angel of God called to Hagar from heaven and said to her, ‘What is the matter, Hagar? Do not be afraid; God has heard the boy crying as he lies there. Lift the boy up and take him by the hand, for I will make him into a great nation.’ Then God opened her eyes and she saw a well of water. So she went and filled the skin with water and gave the boy a drink” (verses 17–19). Once again, God appeared to Hagar and promised that Ishmael will be a great nation. Finally, we are told that “God was with the boy as he grew up. He lived in the desert and became an archer. While he was living in the Desert of Paran, his mother got a wife for him from Egypt” (verses 20–21).
Upon Abraham’s death, he left everything to Isaac, but Ishmael did help his half-brother bury Abraham (Genesis 25:9). Genesis 25:12–18 lists the descendants of Ishmael. They are indeed numerous, divided into twelve tribes, and, as God had earlier revealed, “They lived in hostility toward all the tribes related to them” (verse 18). Ishmael lived a total of 137 years (verse 17).
Genesis 25 is the last mention of Ishmael as an individual (except for later genealogies); however, his descendants continue to be mentioned in relation to Israel. Esau marries a descendant of Ishmael since his mother did not want him to marry Canaanite women (see Genesis 28:6–8; 36:3). Ishmaelites are mentioned as a people group in Genesis 37—Joseph’s brothers sold him to Ishmaelite traders who took him to Egypt as a slave. Ishmaelites are mentioned incidentally a few more times in the Old Testament (as well as other, unrelated men named Ishmael), but the New Testament is silent about him. Ishmael is not held up as an example either to be followed or avoided.
Islamic lore reports that Abraham took Hagar and Ishmael to Mecca, and Ishmael is considered a patriarch of Islam. While it is not accurate to say that all Arabs are descended from Ishmael, many probably are. There is still a great deal of strife between the descendants of Isaac and those who see Ishmael as their father. One wonders how things might have been different had Abraham simply trusted God to bring about His promise without any added “help” from Abraham and Sarah.
The Apostle Paul tells us in his first letter to the church in Corinth, “The first man Adam became a living being; the last Adam, a life-giving spirit. The spiritual did not come first, but the natural, and after that the spiritual. The first man was of the dust of the earth, the second man from heaven. As was the earthly man, so are those who are of the earth; and as is the man from heaven, so also are those who are of heaven. And just as we have borne the likeness of the earthly man, so shall we bear the likeness of the man from heaven” (1 Corinthians 15:45-49).
Paul is here pointing out the difference between two kinds of bodies, i.e., the natural and the spiritual. Genesis 2:7 speaks of the first man, Adam, becoming a living person. Adam was made from the dust of the ground and given the breath of life from God. Every human being since that time shares the same characteristics. However, the last Adam or the “second Adam”—that is, Christ—is a life-giving Spirit. Just as Adam was the first of the human race, so Christ is the first of those who will be raised from the dead to eternal life. Because Christ rose from the dead, He is “a life-giving spirit” who entered into a new form of existence. He is the source of the spiritual life that will result in believers’ resurrection. Christ’s new glorified human body now suits His new, glorified, spiritual life—just as Adam’s human body was suitable to his natural life. When believers are resurrected, God will give them transformed, eternal bodies suited to eternal life.
Paul tells us in verse 46 that the natural came first and after that the spiritual. People have natural life first; that is, they are born into this earth and live here. Only from there do they then obtain spiritual life. Paul is telling us that the natural man, Adam, came first on this earth and was made from the dust of the earth. While it is true that Christ has existed from eternity past, He is here called the second man or second Adam because He came from heaven to earth many years after Adam. Christ came as a human baby with a body like all other humans, but He did not originate from the dust of the earth as had Adam. He “came from heaven.”
Then Paul goes on: “As was the earthly man [Adam], so are those who are of the earth; and as is the man from heaven [Christ], so also are those who are of heaven. And just as we have borne the likeness of the earthly man, so shall we bear the likeness of the man from heaven” (1 Corinthians 15:48-49). Because all humanity is bound up with Adam, so every human being has an earthly body just like Adam’s. Earthly bodies are fitted for life on this earth, yet they are limited by death, disease, and weakness because of sin which we’ve seen was first brought into the world by Adam.
However, the good news is that believers can know with certainty that their heavenly bodies will be just like Christ’s—imperishable, eternal, glorious, and filled with power. At this time, all are like Adam; one day, all believers will be like Christ (Philippians 3:21). The Apostle John wrote to the believers, “Dear friends, now we are children of God, and what we will be has not yet been made known. But we know that when he appears, we shall be like him, for we shall see him as he is” (1 John 3:2).
Again our friend has a meaningful message for Christians in America. Amir informs us concerning the Middle East and how Barack Obama has screwed up once again; creating yet another mess in Iraq and Mogul. As a Christian here in the United States this is a message we, as American citizens, need to listen too. It is a must for the future of our nation that we vote and vote the Bible.
Amir Tsarfati is an Israeli native who served as Deputy Governor of Jericho and was part of the negotiating team which was tasked to turn over the area to the Palestinians. Amir is a Major in the Israeli Army and an international speaker on terrorism.
Is The Love of Money Destroying Christianity from Within? 1 Timothy 6:10 says it is !! In all fairness many of the 15 write/publish books and have other sources of income. Watch this video and be amazed at who the top 15 are.
Israeli native Amir Tsarfati who served as Deputy Governor of Jericho and was part of the negotiating team which was tasked to turn over the area to the Palestinians. Amir is a Major in the Israeli Army and an international speaker on terrorism Amir speaks four languages fluently; Hebrew, Arabic, English and German.
Amir has a message for all Americans who are eligible: Go Vote !!
Most of you have never heard of Israeli native Amir Tsarfati. He is a teacher of Christian biblical principles from the Jewish perspective [of] Messianic Judaism; the purest form of Judeo-Christian teaching. He served as Deputy Governor of Jericho and was part of the negotiating team which was tasked to turn over the area to the Palestinians. Amir is a Major in the Israeli Army and an international speaker on terrorism. Please enjoy Amir’s message on “Jesus of the Old Testament.” I believe his message will bring a blessing and greater understanding of the Bible. Thank you.