Author: Calleen Hough

You’re going the wrong way

The Global Positioning System (GPS) that enables electronic car navigation to work properly has a feature that is comparable to forgiveness. Once a destination has been identified and a route planned, GPS recalculates the route if the driver get’s off course.

David used three key words in Psalm 32 related to navigation, imputeth, transgression, and iniquity, that describe how God’s forgiveness works. David said, “Blessed is the man unto whom the LORD imputeth not iniquity” (Psalm 32:2). The word translated imputeth, châshab (khaw – shab´) “signifies a mental process whereby some course is planned or conceived” (2803). When God charts the course of a person’s life, it is similar to entering an address into a navigation system. Once the coordinates are locked in, the system makes adjustments as necessary.

As with reaching a desired destination in traffic, life sometimes causes us to intentionally veer off course. David said, “I will confess my transgressions unto the LORD” (Psalm 32:5). The word translated transgressions, pesha‘ (peh´ – shah) signifies a revolt, “a willful rebellion from a prescribed or agreed upon path” (6588). Sin and transgression are sometimes used interchangeably to describe an offense against God. The important thing to note is that these words do not represent mistakes, like taking a wrong turn, they describe actions that are taken that ignore or circumvent the course that God has charted for us.

Occasionally, due to an accident or road construction, we are forced to take an alternate route. Iniquity is an alternate route that we take because we choose or want to avoid reaching our destination. David said, “I acknowledged my sin unto thee, and mine iniquity have I not hid” (Psalm 32:5). The word translated iniquity, ‘avôwn (aw – vone´) portrays sin as “a perversion of life (a twisting out of the right way)” (5771). When David said that he had not hid his iniquity, he was not talking about it being hidden from God because that would be impossible. David had been deceiving himself, he thought that because he had Uriah killed in battle (2 Samuel 11:15), he was not guilty of murder. David’s navigation system tried to tell him he was going the wrong way, but his iniquity caused him to turn it off, so he didn’t have to listen to its annoying reminders.

After Nathan the prophet confronted him, David said, “Blessed is he whose transgression is forgiven, whose sin is covered” (Psalm 32:1). Nathan did not tell David he had sinned. David knew he had sinned before Nathan came to see him. God sent Nathan to tell David to turn his navigation system back on so God could start giving him directions again and correct his course. That’s what it means to be forgiven.

Peace on earth

Merriam Webster’s definition of a giant is “a legendary creature usually thought of as being an extremely large or powerful person.” The person in the Bible that is most often associated with being a giant is Goliath, the Philistine David slew with a sling and a stone (1 Samuel 17:50). Goliath was actually never described as a giant. It says about him in 1 Samuel 17:4, “And there went out a champion out of the camp of the Philistines, named Goliath, of Gath, whose height was six cubits and a span.” A cubit equals 18 inches, so Goliath was over nine and a half feet tall, but that didn’t qualify him to be a giant.

When the Israelites first went in to spy out the Promised Land, it was reported back to Moses, “And there we saw the giants, the sons of Anak, which came of the giants: and we were in our own sight as grasshoppers, and so we were in their sight” (Numbers 13:33). The word that is translated giants in the phrase, we saw the giants, n‘phîl (nef – eel´) is derived from the word nâphal (naw – fal´) which means to fall (5307). N‘phil is properly translated as a feller (5303), meaning someone that causes another to fall.

The word translated giants in the phrase, which came from giants, gibbôr (ghib – bore´) means powerful and is usually used to describe a valiant man or warrior (1368). What the Israelite spies saw in the Promised Land were bullies or tyrants that had killed all their enemies, squashing them like grasshoppers under their feet. Joshua and Caleb, two of the men in the group of spies that went out, believed that God was more powerful than the giants, but because all the people were frightened by the report, the Israelites spent 40 years wandering in the wilderness.

There is only one giant specifically mentioned in the Bible. He is described as living in Gath and having four sons (2 Samuel 21:22). After David’s army destroyed the children of Ammon, there were a series of wars with the Philistines. During the final conflict, it says in 1 Chronicles 20:6-8:

And yet again there was war at Gath, where was a man of great stature, whose fingers and toes were four and twenty, six on each hand, and six on each foot: and he also was the son of the giant. But when he defied Israel, Jonathon the son of Shimea David’s brother slew him. These were born unto the giant in Gath; and they fell by the hand of David, and by the hand of his servants.

The word translated giants in this passage, râphâh (raw – faw´) is derived from a primary root word that is properly translated as “to mend (by stitching)” and is figuratively meant to cure. “Rapah means to heal, a restoring to normal, an act which God typically performs” (7495). At the point in Israel’s history and David’s life, when the sons of the giant in Gath were killed, a healing occurred that could be thought of as a healing of the land. The violence and killing that had been going on for centuries was finally over and peace came to the land.

God’s grace

“And the LORD sent Nathan unto David” (2 Samuel 12:1). As a prophet, it was Nathan’s job to speak on behalf of the LORD. Typically, the prophets received messages of judgement that they had to deliver to God’s people. In David’s case, Nathan was given a parable to share with David in order to get David to judge himself. God wanted David to see the seriousness of his sin without becoming defensive about it.

Nathan told David the story of a rich man who took a poor man’s lamb in order to feed a traveler that came to visit him. (2 Samuel 12:1-4). After hearing the story it says in 2 Samuel 12:5-7, “David’s anger was greatly kindled against the man; and he said to Nathan, As the LORD liveth, the man that hath done this thing shall surely die…And Nathan said to David, Thou art the man.”

According to Mosaic Law, the penalty for adultery and murder was death, so David was deserving of the death penalty, but that is not the punishment he got. After David heard what his punishment was going to be (see 2 Samuel 12:10-12), “David said unto Nathan, I have sinned against the LORD” (2 Samuel 12:13). David knew he deserved death and realized that God was being merciful to him. His confession of being a sinner was an acknowledgement that God was right in judging him. “And Nathan said unto David, the LORD hath put away thy sin; thou shalt not die” (2 Samuel 12:13).

It says in 1 John 1:8-9, “If we say we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive our sins, and to cleanse us from all unrighteousness.” Although David confessed his sin, he could not be forgiven because Jesus had not yet paid the penalty for it. The term put away or ‘abar (aw – bar´) in Hebrew, “is sometimes used of ‘passing over’ a law, order, or commandment as if it were not binding” (5674). In this instance, God made an exception for David and did not act according to his own law.

What God did for David could be considered a miracle. When God does something miraculous, he goes against the laws of nature; what would normally happen does not. Up until this point in his life, it can be assumed that David had not broken any of God’s commandments. In spite of his perfect track record, David’s sin would have cost him his life if God had not intervened.

God, in his wisdom, chose to make an example of David’s life. The message the LORD brought to David through Nathan was harsh and yet David saw God as merciful and wanted his relationship with him to be restored. In the end, David lost the child that was conceived through his act of adultery. After he was told of his child’s death, David said:

While the child was yet alive, I fasted and wept: for I said, Who can tell whether God will be gracious to me, that the child may live? But now he is dead, wherefore should I fast? can I bring him back again? I shall go to him, but he shall not return to me.

Immediately after the child’s death, we see that David’s favor with the LORD is restored. Two events mark another turning point in David’s life. First, his son, and successor to his throne, Solomon is born by Bath-sheba and second, the children of Ammon are destroyed completely.

And David comforted Bath-sheba his wife, and went unto her, and lay with her: and she bare a son, and he called his name Solomon: and the LORD loved him…And David gathered all the people together, and went to Rabbah, and fought against it, and took it. And he took their king’s crown from off his head, the weight whereof was a talent of gold with precious stones: and it was set on David’s head. And he brought forth the spoil of the city in great abundance. (2 Samuel 12:24, 29-30)

He didn’t like it

There are two times in our lives when we are most likely to do something really stupid, when we are at the peak of our success, and when we are in the depths of despair. David was at the peak of his success when he decided to tarry at Jerusalem while his army went out to destroy the children of Ammon.

And it came to pass in an eveningtide, that David arose from off his bed, and walked upon the roof of his house: and from the roof he saw a woman washing herself; and the woman was very beautiful to look upon. (2 Samuel 11:2)

There are a few things about David’s story that make it appear as if David planned what he was about to do next. First, “David sent Joab, and his servants with him, and all Israel” (2 Samuel 11:1)) out to fight. The last time all Israel had gone out, David was leading them, so it was unusual for him to stay behind. Second, David was in bed at eveningtide, around sunset, when the day is turning to night. Third, David was walking on the roof of his house, a place where he would be vulnerable to attack. Knowing that all his soldiers were out of town, David would have been an easy target for anyone that wanted to do him harm.

“And David sent messengers and took her; and she came unto him, and he lay with her…And the woman conceived, and sent and told David, and said, I am with child” (2 Samuel 11:4-5). The woman David took was Bath-sheba, “the wife of Uriah the Hittite” (2 Samuel 11:3). Although it appears that David and Bath-sheba had only one sexual encounter, it is possible that they were together multiple times before and after the incident in which she is noted as becoming pregnant.

After David was told that Bath-sheba was pregnant, he tried to make it look like the child was Uriah’s by bringing him back home and getting him to sleep with his wife, but his plan failed, and so David had Uriah put in a position on the battlefield where he could be killed. This elaborate plot to cover up his sin is probably the most compelling evidence that David planned to have sex with Bath-sheba before he saw her from the roof of his house.

“And when the mourning was past, David sent and fet her to his house, and she became his wife, and bore him a son. But the thing that David had done displeased the LORD” (2 Samuel 11:27). The words translated displeased, ‘ayin and ra‘a‘ together have the meaning of seeing something unpleasant or perverted (5869/7489). Because the LORD’s eyes were continually upon David, he saw what David did with Bath-sheba and her husband Uriah and the LORD didn’t like it.

Jesus Understands

King David’s relationship with the LORD and position in God’s kingdom entitled him to constant protection from his enemies. David prayed, “Let them be ashamed and confounded that seek after my soul: Let them be turned backward, and put to confusion, that desire my hurt” (Psalm 70:2). Although  David had many enemies on earth, he also had spiritual enemies because of the work he was doing to establish God’s eternal kingdom and the birth of his Messiah.

The word translated hurt, ra‘ (rah) which means bad or evil (7451) is derived from the word ra‘a‘ (raw – ah´) which also means evil, but is properly translated as to spoil, literally by breaking into pieces and figuratively to make or be good for nothing (7489). Satan did not want David to establish and unify God’s kingdom on earth because it was his territory so to speak. After he enticed Eve to sin in the Garden of Eden, Satan was given temporary reign over the earth until the Messiah came and overpowered him.

The word ra‘ combines together in one the wicked deed and its consequences. It generally indicates the rough exterior of wrongdoing as a breach of harmony, and as breaking up what is good and desirable in man and in society. While the prominent characteristic of the godly is lovingkindness (2617), one of the most marked features of the ungodly man is that his course is an injury to both himself and to everyone around him (7451).

Part of life on earth is the inevitability of being hurt. Because Satan is alive and well on planet earth, there is no way to escape evil. Peter said, “Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour” (1 Peter 5:8).

David said in Psalm 69, “Because for thy sake I have borne reproach; shame hath covered my face” (Psalm 69:7). David may have felt like he had a target on his back because of the frequency of his troubling situations. No doubt he was a marked man and Satan was behind most of David’s trials and tribulations. In spite of the difficulty David experienced, David knew that God loved him and was aware of everything that happened to him.

David said, “Thou hast known my reproach, and my shame, and my dishonor: Mine adversaries are all before thee. Reproach hath broken my heart; and I am full of heaviness: And I looked for some to take pity, but there was none” (Psalm 69:19-20). The word translated reproach, cherpâh (kher – paw´) means disgrace (2761) and is derived from the word châraph (khaw – raf´) which means to pull off and by implication “to expose (as by stripping)” (2778).

I think one of the most disgraceful things that can happen to a person is to be raped. There is something about being stripped of your clothes that makes you feel vulnerable and at the mercy of your attacker. In the gospel of John, it says that “the soldiers, when they had crucified Jesus, took his garments” (John 19:23). The Greek word translated took, lambano is sometimes used to denote the violent act of seizing or removing something. In essence, what this verse is stating is that Jesus was stripped of his clothing after he was nailed to the cross. He experienced the humiliation of being exposed publicly. He was taunted and insulted and made to feel worthless in the eyes of his followers.

When David said, “Thou hast known my reproach, and my shame, and my dishonor” (Psalm 69:19), he was probably talking about the LORD seeing what was going on in his life. Today we know that Jesus had a similar experience and could relate to David based on his own reproach, shame, and dishonor. It is possible that David was writing prophetically when he said, “Reproach hath broken my heart; and I am full of heaviness” (Psalm 69:20) because in Psalm 69:21 it says, “They gave me gall for my meat; and in my thirst they gave me vinegar to drink,” something that Jesus experienced when he was on the cross.

People that have not been raped or experienced any other kind of reproach or type of dishonor may wonder why Jesus died on a cross. For those of us that have experienced rape, we know that he died such a death so that he could understand our pain and suffering in a more intimate and personal way. Because I know that Jesus understands what I went through, being raped doesn’t hurt quite so much.

The reason for Christmas

God is a spiritual being and therefore, in order to understand him, we must look at him through spiritual eyes. The problem with this is that the natural condition of humans is that we are blind spiritually. To us, the spiritual world is invisible. Some people may sense that the spiritual aspect of our world exists, but for the most part, we only pay attention to what we can see with our eyes.

The author of Psalm 67 understood that for us to really know God, he would have to become visible to humans. The Psalmist wrote, “God be merciful unto us, and bless us; and cause his face to shine upon us…That thy way may be known upon the earth, thy saving health among all nations” (Psalm 67:1-2).

The word translated bless, bârak in Hebrew means to kneel (1288) and the word translated merciful, chânan is properly translated as to bend or stoop in kindness to an inferior (2603), so the basic meaning of the Psalmist’s statement is that of God coming down to our level in order for us to get a better look at him. That is what happened when Jesus was born.

He knows what he’s doing

“If I regard iniquity in my heart, the LORD will not hear me” (Psalm 66:18). The word translated iniquity ’âven (aw – ven´) is derived from a root word meaning ‘to be strong'” (205). The idea behind this word is exercise or to exert oneself. It could be that aven is describing self-sufficiency or action that is independent of God. Ultimately, the action leads to misfortune and is considered to be a wasted effort.

In order to keep them from iniquity or a reliance on themselves, God tries or tests his children. It says in Psalm 66, “For thou, O God, hast proved us: Thou hast tried us, as silver is tried. Thou broughtest us into the net; thou laidest affliction upon our loins” (Psalm 66:10-11). The purpose of affliction or distress is to bring us to the point where we no longer rely on ourselves. God wants us to depend on him in times of trouble, so he lets the pressure build until we cry out to him for help.

To be tried as silver is tried means that you go through a process of refinement similar to what a gold smith uses to purify his metal. Those who have been purified “call on the name of the LORD” and are “qualified for battle” (6884). The testing God puts us through is intended to expose those that are lacking in faith or are self-reliant and therefore, destined for failure.

David said, “Blessed is the man whom thou choosest” (Psalm 65:4). The word translated choosest, bâchar (baw – khar´) is properly translated as to try (977). Therefore, it could be said, blessed is the man that God tries or the person that God puts through the purification process of affliction. In other words, we should be happy that God does not leave us to our own means and allow us to become so strong that we think we can handle things on our own.

The best position to be in is one of contentment. It says in Psalm 66:12, “We went through fire and through water: but thou brought us out into a wealthy place.” The result of purification is satisfaction. The wealthy place is the place where all of our needs are met, we are completely satisfied with our lives.

The goal of the silversmith is to transform his metal into a final product, usually one with a practical purpose. Before he begins work, the silversmith may investigate and test his metal to see what its capabilities are and determine its best use. It is within the silversmith’s power to make the metal into whatever he wants it to be, but his knowledge of and experience working with metal guide him in the decision making process. When God sets out to transform a life, he does so with a knowledge of the individual’s breaking point, how much pressure he or she can withstand, and the experience of listening to her cries since birth.

God’s recovery plan

Sometimes when it seems like God is against us, he actually is. It says in James 4:6, “God resisteth the proud, but giveth grace unto the humble.” The word translated resisteth, antitassomai (an – tee – tas´ – som – ahee) means to set one-self against or to oppose someone. When God’s children ask him for something that is unhealthy, he says no in order to protect them from harm.

David prayed, “Grant thee according to thine own heart, and fulfil all thy counsel” (Psalm 20:4). What David was saying was that he wanted the LORD to give him what the LORD wanted him to have. David was acknowledging that the LORD knew what was best for him and David didn’t want to get into a position where the LORD stopped saying yes to him because his pride had become a problem.

God had a plan that he was working to accomplish in and through David’s life. If David wanted something that was not a part of God’s plan, God would not have allowed David to have it. David was the LORD’s anointed (Psalm 20:6), which meant  his life belonged to God. David was consecrated or set apart to accomplish God’s will (4899).

David said, “Now know I that the LORD saveth his anointed” (Psalm 20:6). The word translated saveth yâsha (yaw – shah´) means to deliver or help and by implication to be safe or free from distress (3467). David was confident that he was in God’s will and whatever happened to him was a part of God’s plan for his life. The assurance David had was based on his awareness that God had made him king of Israel, just as he had planned when Samuel anointed  David.

In spite of everything Saul did to try to kill David and the many battles David fought in which he could have been killed, David became king over all Israel. All of David’s enemies were eliminated and David said, They are brought down and fallen: but we are risen, and stand upright” (Psalm 20:8).

The word translated risen, quwm (koom) is sometimes “used to denote the inevitable occurrence of something predicted or prearranged” (6965). It may be difficult to believe or understand, but God plans for us to make mistakes. He knows every move we are going to make before we make it and has a recovery plan in place before we even know we are going to need one. I thing the best way and maybe the only way to know for certain if someone is a child of God is if he recovers from his mistakes.

David’s transgression

After the Syrians and the children of Ammon fled from Joab and Abishai his brother, the Syrians sent for “the Syrians that were beyond the river; and Shophach the captain of the host of Hadarezer” (1 Chronicles 19:16). At this point, there was a shift in the conflict and it became personal for David. He may have felt threatened or insecure in his new position as king of Israel, but instead of asking God for counsel, David took matters into his own hands.

It says in 1 Chronicles 19:17, “And it was told David; and he gathered all Israel, and passed over the Jordan, and came upon them, and set the battle in array against them. So when David had put the battle in array against the Syrians, they fought with him.” The original conflict was between David and Hanun the son of Nahash, the Ammonite that had been defeated by Saul. David’s decision to cross over the Jordan with all his army opened the door to a war between Israel and Syria.

Crossing over the Jordan may not seem like a big deal, but it was symbolic of returning to a point in time before the Israelites entered the Promised Land. In a sense, it was like opening an old wound or taking a trip down memory lane in order to rewrite history. The word translated passed in the phrase, passed over Jordan, is the Hebrew word ‘âbar (aw – bar´). “This word communicates the idea of transgression, or crossing over the boundary of right and entering the forbidden land of wrong” (5674).

The word ‘abar literally means to cross over, but its used very widely of any transition (5674). The significance of David’s decision probably lies in its outcome. David did not eliminate the Syrians or defeat them to the point where they were no longer a threat. He merely established a peace treaty with them that enabled him to dominate them temporarily.

David’s pursuit of external peace was a problem because he took matters into his own hands. David was not relying on the LORD for his victory. He was using a show of strength, he may have had as many as a half a million soldiers with him when he passed over the Jordan, in order to intimidate Shophach the captain of the Syrian army.

The transition that occurred at the point when David passed over the Jordan with his army was probably a transition in David’s attitude. Whether it was pride or a lack of humility, David’s dependence on the LORD was no longer evident. Perhaps David thought he was in control of the situation. The victory he achieved was his last before his internal peace began to diminish.

You don’t have to be afraid

When Joab saw that the front of the battle was against him before and behind, he chose all of the choice men of Israel, and put them in array against the Syrians: and the rest of the people he delivered into the hand of Abishai his brother, that he might put them in array against the children of Ammon. And he said, If the Syrians be too strong for me, then thou shalt help us: but if the children of Ammon be too strong for thee, then I will come and help thee. Be of good courage, and let us play the men for our people, and for the cities of our God: and the LORD do that which seemeth good. (2 Samuel 10:9-12)

Joab’s comment, Let us play the men for our people, seems to indicate he and his brother Abishai were afraid of the Syrians and children of Ammon. To play the man means to act like a man or to make yourself act brave (407). If you are courageous, it doesn’t mean you have no fear, it means you do not let the fear stop you from doing what you know you have to do.

The Syrians and children of Ammon were bullies. They had a reputation for being brutal and cruel to their enemies, but they were not courageous. When Joab and the people that were with him got near enough to the Syrians that they could see the Israelites were not going to back down, “They fled before him. And when the children of Ammon saw that the Syrians were fled, then they fled also before Abishai” (2 Samuel 10:13-14).

The key to being courageous, or acting like a man if necessary, is to be present in the situation, to not let your emotions control your behavior. Emotions come and go depending on our circumstances. When we do that which requires courage, fear begins to dissipate and we gain confidence as we move forward. From a spiritual perspective, we gain power, God’s power, when we act according to his will, therefore, accomplishment is assured (1961).

Acting with courage in situations that cause fear is a declaration of divine control of all things. Joab concluded his statement to his brother Abishai by saying, “And the LORD do that which seemeth him good” (2 Samuel 10:12). Joab was leaving the outcome to God. More than just putting his trust in God for safety, Joab was accepting that the length of his life was determined by God and if it was his time to go, then he wanted to go out fighting for what he believed, that the Promised Land belonged to the Israelites.

I think when the Syrians saw Joab, they could see the determination in his face. He was not going to give up; he would fight to the end. At the conclusion of 2 Samuel chapter 10, it says, “And when all the kings that were servants to Hadarezer saw that they were smitten before Israel, they made peace with Israel, and served them. So the Syrians feared to help the children of Ammon any more” (2 Samuel 10:19).