Luke Whitehouse - In the Shadow of the Messiah - Class 5 - Bathsheba

Automatically transcribed. Accuracy is good but not perfect, and words are sometimes wrong. Trust the audio over the text.

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   So, well, yesterday we ended off, didn't we, looking at the principle of those sure mercies of David, where David was taught the death and resurrection in the spirit of those Psalms. And if it wasn't for the episode that we have today of 2 Samuel chapter 11 and the fall of David, we wouldn't really truly grasp the richness of what the true mercies of David is all about.

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   This story needs to be told. And when we come to 2 Samuel chapter 11, we're introduced to a king who is the conquering hero. He's victorious in battle amongst the Gentile heathen. He's, of course, received the covenant. He's established his residency in the city of Jerusalem. He's conquered Jerusalem and the turmoil of Saul now is long in distant past. David now is the roaring lion and he is the savior of Israel.

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   2 Samuel, sorry, 1 Chronicles 14 and verse 7 explains to us that the fame of David went into all lands and Yahweh brought the fear of him upon all nations. 2 Samuel, sorry, 1 Chronicles 14 and verse 7 and verse 7 and verse 7 and the fall of David was going to be mighty.

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   But one thing we're going to realize is that Yahweh's mercy was greater than David's sin. And David's sin was no doubt abhorrent. Now in the Gentile wars, there is only one battle that remains. One tribe that remains until David has complete control over the Middle East. And the enemy that he's about to fight is the tribe known as Ammon.

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   And there's an assault now that David is going to inquire the assault on the ancient city of Rabar, the capital of Ammon. So when we come to 2 Samuel chapter 11 and verse 1, as we open now into the drama of this infamous chapter, David now mandates his nephew Joab and all of his soldiers and of course his 37 mighty men to go into the heart of Rabar and to capture the royal city thereof.

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   But it says in verse 1, David tarried in Jerusalem. David, you see, is not engaging in the war of God. And now the New Testament is going to come alive because how often do we see the apostle, particularly Paul, urging us to fight the warfare of the work, to fight the fight of faith, to put on the armor of God.

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   And the warning of the apostle Paul is lethargy and apathy. For if we're not fighting God's war, temptation, you see, is going to creep in and it always lurks in the darkness. And Paul says to Thessalonica, put on the armor of light. And this is David's darkest hour, no doubt about it, for he goes to bed that night.

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   And in verse 2, he rises from his slumber. And he sees there a beautiful woman. And she's washing herself. You'll notice she's washing herself to purify herself in verse 4 from her uncleanness. And if she's purifying herself from her uncleanness, there's no doubt, I think, brothers and sisters, that Bathsheba has a godly spirit because she's applying Leviticus chapter 15, verse 19 to 24.

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   If she's obeying the law of Moses, she's morally clean, isn't she? If she's washing herself, she's morally pure. What might we think David is like at the moment? Would you describe him as being morally pure, washing himself with the water of God's word? Because we're going to see now in verse 2 or verse 3 that David inquired.

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    You see that word inquired there? It's the word that means a diligent scrutiny. This wasn't just a request to see who this woman was. This was a total, full-on report. And the words came back framed in a rhetorical question. For the words we know so famous to us, is not this Bathsheba, the daughter of a lion, the wife of Uriah the Hittite?

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    There's a lot of impact in that particular phrase, isn't there? Well, the first thing we know, her name's Bathsheba. Bathsheba, her name means the daughter of an oath. So Bathsheba's identity is an oath-bound covenant, potentially from her mother and father. An oath-bound covenant is the name of Bathsheba. But a father, a lion, well, his name means God of the people.

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    Might we know where a lion is now, right now? Where might a lion be? The father of Bathsheba. Where is he? In the story of 2 Samuel chapter 11. You tell me. I'm willing to pause.

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    He is in the heart of Rabar, fighting the warfare of the work, fighting the fight of faith, putting on the armor of God. That's the father of Bathsheba. But, well, if this man, a lion, is the father of Bathsheba, then that means the grandfather of Bathsheba is no other than Ahithophel. And Ahithophel just so happens to be the personal counselor of David, one in which they spoke the oracles of God together.

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    That's her grandfather. But he doesn't just stop there. She's married. And she's married to a man called Uriah. And where might Uriah be right now in the story of 2 Samuel chapter 11? Well, he's with his father-in-law, fighting the war of David on behalf of Yahweh, the God of Israel. But it's not just Uriah.

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    Uriah is what? You'll notice he's a Hittite. He's a Gentile convert coming out of darkness who's found the light of God. And the ironic thing is the name Uriah means the light of God. Who might be the light in Uriah's life? Now, if David is a type of Messiah and Jesus calls himself the light of the world and David is the Messiah in ancient time, who might be the inspiration of Uriah?

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    Who was the light of God in the times of 2 Samuel 11? It was a man called the Beloved. It was David who converted Uriah to bring him into the hope of Israel. And he's fighting with his father-in-law in the battle of Rabar, fraternal comrades together, fighting the warfare of the work. This isn't just a faithful family.

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    This is a loyal family. And who might be the center of this family? Finally, their king. And David is going to single-handedly rip this family apart. The king we followed from the story of Goliath to his anointing, to the escapades of Saul, to the treading down of the Gentiles, now he's going to rip this loyal family apart.

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    For it says in verse 2 that he saw a woman. She was beautiful. And the word beautiful there is the word good. And he took her in verse 4. Oh, you tell me, friends, where might have we heard those triplet of words before in the story of Genesis? Where might we find that they saw it was good and they took?

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    You tell me. This is Genesis chapter 3. This is the fall of Adam manifested in the fall of David where Eve took the fruit. She saw that it was good and she ate. This isn't the beloved rising from his slumber. This is the manifestation of the serpent rising from its seat of power and that serpent is called David the king.

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    What did Adam and Eve do once they transgressed? They tried to conceal themselves, didn't they? We're told that they tried to hide themselves. What do you think David's going to do in the story of the second book of Samuel in its 11th chapter? Would you agree that David now is going to try and conceal his treachery?

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    Conceal his transgression? And what was the curse given to Eve in the garden? The curse was in sorrow you, Eve, shall conceive. And what was going to happen at the end of this relationship?

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    A child. A child would be conceived and given birth and that child would die one day before its circumcision for in sorrow they shall conceive. This is a tragedy. How many times do you think the name David appears in 2 Samuel chapter 11? He's never called king by the way. Not once would you find him called king because this is unmoral, unkingly behavior.

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    His name David appears 23 times. How many times do you think the word on the name Bathsheba appears? Take a guess. Once and twice she's simply called the wife of Uriah. Who's the emphasis on? Where's God's emphasis on this mighty treachery? This betrayal? This deceit? It's on the king. The king's responsibility. We know the phrase in 1 John 2 verse 16 the lust of the eyes and David saw and desired.

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    The lust of the flesh as he acted upon that desire and the pride of life as he tries to hide in self preservation and the woman conceived. What does it say in James 1 verse 15? When lust is conceived it brings forth sin and sin brings forth death. death. And from this conception from David's sin Uriah was going to die.

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    The unnamed child was going to die. Amnon was going to die. Absalom was going to die. Adonijah was going to die. Ahithophel was to commit suicide and die. There were to be civil war is going to break out in the streets of Jerusalem for the soul of the city. Many fathers and sons were to die to cover up the sin of this betrayal or to cover a multitude of sins.

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    And she sent and told David I am with child. Now when she sent that message to David she's not going to hear anything until verse 26. verse 26 the message came back to Bathsheba as there was a knock on the door she opens the door and she finds out Uriah her husband is dead.

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    So what might you think is happening between the time that she sent and told David she was with child and verse 26 where she was then told Uriah is dead there was a whole pursuit happening between those two verses because what we begin to realize is that David has got nine months from conception to birth if my maths are correct and I've gone through it three times it's around nine months so he's in a race against time to get Uriah to be with his wife Bathsheba but it's less than nine months because he does not want Bathsheba to show child whilst Uriah is in the battlefield tick tock David and in verse 6 it's going to fall upon the man in whom David in 2 Samuel 3 in verse 39 describes that was too cruel for him Joab his nephew and now David needs to unleash that very cruelty for his own political gain send me Uriah is the message he sent to Joab his nephew and now David is in Joab's debt it's David's dirty little secret isn't it and you know what Joab is going to ring the life out of David for that letter that letter that he wrote to Uriah is going to bring his entire family on its knees but David doesn't care he writes the letter nonetheless and then in verse 7 to verse 13 Uriah comes to the palace and you'll notice David did everything everything in his persuasive might to coerce Uriah to spend the night with Bathsheba he even got him drunk and yet in all of its poetic justice drunken Uriah is more righteous than the

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    sober king in fact David is drunk he's drunk with lust isn't he so many secrets in the courts and now we come to verse 15 verse 15 it's damage limitation and he comes to the conclusion that he's got to kill him and he's going to shroud it as an accident and then he's going to marry her to conceal the child after all a lion is in battle the father then maybe he could die and fall with Uriah and after all it says in Deuteronomy chapter 27 verse 19 to look after the fatherless and the widow and so David is going to mask his treachery by appealing to be a paragon of kindness David is going to hide the treachery in a murder this is David brothers and sisters and friends this is the lion of Israel the psalmist and the psalter of Zion this is a man spiraling into madness he's idle he's lustful he's an adulterer he's a deceiver he's a subverter a conspirator a murderer a hardener of the heart and he's a hypocrite and a blasphemer this is David and he tells you and I friends that if the fall of David is anything it is the fall of you and I as well David needed Jesus Christ and even the mightiest hero of Israel shows us that all of us need the Lord Jesus Christ so let's have a look at verse 15 please he writes a letter to Joab ordering Uriah in the forefront of the hottest battle and then he tells his nephew Joab to then retire from him and here's the phrase that he may be smitten and

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    die and in verse 14 you tell me who he gives that letter to who does he give it to who he gives it to Uriah he gives Uriah his own death warrant and the amazing thing is that when that letter arrived in the hand of Joab the letter was unopened which tells you and I that Uriah was loyal to his king even to his death the irony who's the loyal one in the story of Uriah and David and you and I know better than anybody else that these two men are going to meet together again in the resurrection of Jesus Christ what a story that will become the story of Uriah and David raised together that from that relationship the child of grace would be in that lineage the child who would forgive David the beloved who would be the Lord Jesus Christ the seed of his flesh Uriah now goes to Rabar he gives Joab the letter you might notice in the first verse of this chapter it was at the time where kings went to battle I'll ask this open question anybody know what time period in the Jewish year this would have been absolutely it's in the spring the fall of David and the death of Uriah happened during the month of Passover we're in the period of Passover time here in the spring and what we find in the time of spring Uriah whose name means the light of God keeps himself morally clean and what we find out the man who kept himself morally clean the light of God is plotted against and betrayed as he marched to his gentile

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    execution innocent of any transgression and what we also find out during the time of Passover the light of God who kept himself morally clean plotted and betrayed against in his gentile execution well he's in the battlefield in which all forsook him and fled as then he lays down his life to cover a multitude of sins all of which concern his bride you could say of Uriah in Philippians 2 verse 7 to 8 that Uriah took the form of a servant humbled himself became obedient unto death even to Rabah and in divine poetic biblical justice what we begin to realize is is that Uriah died as a sacrifice for David's sin and if that's the case Uriah is a type of the Lord Jesus Christ and if that's true then Uriah's death is a necessity for David to understand what forgiveness is all about this was essential for David's understanding of the work that would be his son in the flesh the son of God and the record here is going to display for us two battles we notice there's two battles happening simultaneously in 2 Samuel chapter 10 there is a war with Ammon and the Syrians so in the previous chapter and at the end of 2 Samuel chapter 10 David slays the Syrians then winter draws in and in the first verse of chapter 11 there is then the assault on Rabah that has to wait until the following spring and then the battle of Rabah stops as we're brought then into the story of David and Bathsheba between 2 Samuel 11 and 2 Samuel chapter 12 in other words the story of David

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    and Bathsheba and the episode of David and Bathsheba is in parenthesis in the battle of Rabah we're drawn into the battle of Rabah we then are drawn into the story of David and Bathsheba and then we return to Joab in chapter 12 capturing the royal city of the Ammonites this is the story of two battles and what's happening in those two battles well what we do know is Joab is in Rabah fighting the Ammonites and at the very same time David is fighting the Ammonite within Joab is fighting the external Ammonite and David is fighting the internal Ammonite as it says in Proverbs chapter 16 and verse 32 better is he that ruleth his spirit than he that taketh a city and there is no proverb more appropriate than that of 2 Samuel chapter 11 David is about to lose the fight of faith and he's going to do it alone he's going to do it alone in other words as Joab conquered Amnon Amnon conquered David would you like me to prove it I say that a lot don't I let's prove it let's prove it in chapter chapter 12 and we look at verse 30 you'll see here David now has arrived he's been called into the royal city of Rabar and notice what it says in verse 30 they took their king's crown and set it upon David's head what is David not called in chapter 11 I have mentioned this he's not called the king and yet in chapter 12 and verse 30 they took the king's crown and they put it on David's head David is being crowned king here

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    in Amnon now where it says king can you see in the margin it's actually a proper name what does it say where it says king if you've got a margin well it should say Milcom anyone know who Milcom was Milcom was the god of the Ammon and so when David goes into Rebar there was a statue of the god Milcom of which there was a crown the word Milcom is the word king the king of the Ammon was their god and they took the crown off the god's head and they then crowned the king with the god of the Ammon do you know how one would worship the Ammon god called Milcom do you know how they worshipped that god Well, firstly, they would commit immorality and then sacrifice their children.

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    In other words, David has just crowned his own godless act. For it was his immorality that would bring about the sacrifice of his own child. David in Rabar has been crowned King Sin. He now is King of Ammon because Ammon has reigned David's heart. It is Ammon who sits upon the throne of David's heart.

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    And the proof of it, he's just been crowned the god of the Ammonites. He is the manifestation of King Sin, the beloved, the Psalter of Zion. And you know what? It says in verse 30 that the crown weighed one talent of gold. One talent is, I mean, it's pretty heavy, right? One talent is a very, very heavy crown.

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    As the old saying goes, heavy is the head that wears the crown. But the psalm of which David wrote in Psalm 38 verse 4, he tells us that my sin had come on my head. And it is too heavy to bear. Can we remember in 2 Samuel that there are these messages being sent time and time again?

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    I mean Bathsheba's sending messages. David's sending messages. Joab's sending messages. And then when we come to chapter 12, and we look at the first two verses, it is now God's turn. It is now God's turn to send the messenger. And whom might he send to proclaim the message on his behalf? What prophet might you think it's going to be?

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    It's going to be Nathan, the very prophet who told that man that he would have a kingdom and that Yahweh would raise his son in the flesh, Jesus Christ. So let's have a little look. Where are we? Are we in 2 Samuel 11 or 12? I forget. 2 Samuel chapter 12. God intervenes now in verse 1 to 2.

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    And he's going to send Nathan, the prophet. And we know these words. He's going to give a parable of a rich man and a poor man. And the rich man has lots of flocks. And the poor man has one little ewe lamb. One little ewe lamb. I'd like us to just emphasize the fact here that what kind of language is Nathan using that would be reminiscent of David?

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    What language is he using? Begins with S. Rhymes with repeding. Shepherding. He's using the language of shepherding. Because he's trying to awaken now. He wants to awaken the shepherd king. Now the rich man, who's the rich man going to be? Well obviously that's David. He's got lots of flocks. He's got 8 wives and 10 concubines.

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    Many flocks does David have. And the poor man is obviously going to be whom? Uriah. What might you think the relationship was like between Uriah and Bathsheba when Nathan describes her as being a little ewe lamb? And she says that, well he says that to the king of shepherding. The little ewe lamb to the shepherd king.

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    That was the relationship. And I might suggest to you as Uriah laid on that battlefield, as his eyes glazed over and his breath started to shorten, that little ewe lamb was in his mind. Well here she was. And in this parable, Nathan describes a traveler. A traveler that came and took the poor man's lamb.

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    So what might the traveler be? Well we've got it in orange. We can see it. It's going to be the manifestation of sin, isn't it? It's going to be desire and lust. And brothers and sisters, friends, you all know that that is a traveler. What a wonderful way to describe that way of thinking.

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    It comes in and it leaves. When it's got what it wants, it disappears. And well, when this parable is being articulated to David, David of course now in verse 6 interjects, right? And here's the hypocrisy. He says this man should pay fourfold. And Nathan then, oh this is what he's been waiting for.

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    He looks at him in verse 7, eyes the king and he says, Thou David, thou art the man. And that verse is the central verse of 2 Samuel 12. Thou art the man. Now I want to notice something. David makes the statement that the man in whom he took the ewe lamb must pay fourfold.

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    Do you know this was a law? It's the law of Exodus chapter 22 in verse 1. And in the law of Moses, if one would take somebody's lamb, that man then would have to pay how many lambs back to the other man if he was found guilty? Four lambs. The law of Moses says clearly, if you take someone's lamb and you are found guilty of that deception, you pay four lambs.

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    In other words, David has just pronounced his own doom. He's just pronounced his own doom. Might we think David is going to have to pay four lambs to Uriah? Or four lambs to God? What do we think? How many children are going to die of David? Well, let's go through them. Is David going to pay fourfold?

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    The first one is the unnamed child. The first one is going to be sacrificed. Offered to God. The lamb that would be offered. The second one is Amnon, the eldest who was murdered by Absalom. The third one would be Absalom himself, the third son killed by Joab. So we must then conclude that the fourth lamb that David had to pay was Adonijah.

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    Would you think that? Well, there's a problem. When Adonijah was killed, David was already asleep in his slumber. David was dead. He was asleep. And if David was dead, he wasn't a witness. And that's not the law of Exodus chapter 22. The ledger had to be balanced when the man was alive and well.

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    The debt was not fully paid with Adonijah. So my question is this. Which other lamb who would be a son of David was he already aware of that was destined to satisfy his debt? Who might you think it was going to be? Well, I think Acts chapter 2 tells us the answer. Acts 2, if you look at verse 13, verse 31, it is on the screen.

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    David being a prophet. Knowing that God had sworn an oath to him that of the fruit of his loins, according to the flesh, would raise up Christ to sit on his throne. He, seeing this before, spake of the resurrection of Christ. By an oath. By an oath, a son would die and rise again to save David from his sins.

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    In other words, the fourth lamb that was offered, the fourth son of David, was going to be John 1, verse 29. The debt required would be the lamb of God that taketh away the sins of the world. May I make the suggestion that the fourth son of David that he knew would have to be paid was Christ Jesus himself.

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    The son of David after the flesh. The lamb of God. The fourth lamb of David. David. So let's just go back to 2 Samuel chapter 12. And we look at verse 13.

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    David now acknowledges. He says, I have sinned against Yahweh. And Nathan's response is sublime. It is just exquisite. Nathan looks at the king in his contrition and says, Yahweh hath put away thine sin. And thou shalt not die. You know, for nine months, David is silent in his prayers. Might we know that?

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    He is silent in his prayers for nine months. He tells us in Psalm 32, verse 3, I kept silent and my bones waxed old. And Proverbs 28, verse 13, tells us that He that covers his sins shall not prosper, but whoso confesseth his sin shall have mercy. David is silent in his transgression.

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    And now he confesses his sin to have mercy. And the spirit of David's confession is a very, very special psalm. Anyone remember what psalm that is?

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    It's Psalm 51. Psalm 51 is the spirit of David's confession. What we know is that King David, he's bound by the law of God. Would you agree with me that David is bound by the law of Moses? Just nod your heads, because obviously that's an obvious answer. He's bound by the law of Moses.

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    And Hebrews 10 and verse 4 explains to us that there was no offering that could be made that would forgive the sin of David. Under the law of Moses, David had nothing. Nothing at all. In fact, Hebrews 10 tells us that the law couldn't even forgive sins. The law was there to cover sin.

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    It could not forgive. No bull, no goat, no lamb under the law of Moses would be able to forgive David of his iniquity. David, friends, under the law of Moses, is a dead man. The sentence of his sin is a stoning to death. He's a dead man walking, and David knows it. It's hopeless.

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    He's going to be sentenced to death. And here is the plea of the Psalter of Zion. In Psalm 51, verse 1, he says, have mercy upon me, O God, according to thy mercies, according to thy loving kindness, according unto the multitude of thy tender mercies, blot out my transgressions. David now, he's having to go beyond the law.

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    The law is bound him to death, and he has to now go beyond the realms of the law. How do we know he's going beyond the realms of the law? Where have we heard the phrases and the words, mercy, and blot out transgressions? And I'll give you a clue. It's on the board.

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    Exodus chapter 34. And what's Exodus 34 all about? You tell me. And I'm speaking to the young people here. I hope you understand, brothers and sisters. I'm speaking to the young people. Exodus 34 is about what?

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    It's the divine character of God. He's going beyond the realms of the law, and he now beseeches the divine character. And only by going to the character of God can David's heart be cleansed and he can be given a new soul. And in David's confession in verse 4, he says, against thee only have I sinned and done this evil in thy sight that thou mightest be justified when thou speakest and be clear when thou judgest.

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    He's got nowhere else to go. All he could do was offer a broken and a contrite heart. He's dead, and he knows he's going to die, and he is told that God's mercy is never to depart from him. He knows he's dead, and Nathan says, you're acquitted. Your sin is blotted out. The sin has departed from you, says Nathan.

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    And David goes, I should be dead. How is it possible? How is it possible? David's sin had to be paid. It had to be paid in the law of Moses. So why is it, and how is it, that David's sin is acquitted in such simple contrition unless somebody paid the price for him?

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    unless somebody paid his debt on his behalf, unless somebody took his debt and bore it upon his shoulders. So the question is, who forgave David? Do you know, can you see there in verse 4, Psalm 51? You might have a marginal reference in verse 4 that takes you to a New Testament quotation.

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    Can anyone tell me what that New Testament quotation is? Romans, Romans chapter 3, and verse 4. It's on the screen. Romans 3, the Apostle Paul is going to quote that very verse in Psalm 51. And the Apostle Paul is going to tell us that David received mercy on that fateful day because he was justified by faith.

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    Faith in what? How could David be justified and acquitted of his evil in faith? Well, the Apostle Paul goes on in verse 22 and verse 24 of Romans chapter 3 and he says, ah, David was justified because he had faith in the redemption of Jesus Christ.

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    He believed Christ would represent him in the court of Yahweh and he believed and he believed Christ would pay for his sin. David believed it. He was taught the Spirit of Christ in the Psalms. You know, Romans chapter 4, Romans chapter 4, verse 6 to 8, the Apostle Paul says, blessed are they whose iniquities are forgiven.

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    And the Apostle Paul is quoting Psalm 32 verse 1 to 2 which is the Psalm of David and his betrayal of Uriah and his deceit with Bathsheba. And the Apostle Paul in Romans chapter 4 says, like David, we confess our sins in who?

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    Christ Jesus. And if we confess our sins in Christ Jesus, we are judged righteous. You imagine that? Think about what David has done. Murder, deception, betrayal, adultery and David in his contrite heart, in his penitence before Yahweh, he believed in the mercy of Jesus Christ and Christ judged David righteous.

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    Righteous, morally pure. because of the faith he had in the Son of God. Blameless. And only in Christ are we forgiven. David bound himself to the Son of his own flesh, the Son of God. David confessed his sins in the mercy of God, the character of God. He called upon Exodus 34, the divine character of God that would be achieved through his representative which was the Son of God.

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    the expressed image of the Father. David, brothers and sisters and friends, was cleansed in the blood of the Lamb and the Lamb's blood had not yet been shed. It wouldn't be shed for a thousand years. It was Jesus who bore David's sin and he bore it in his emaciated body, racked up on a tree, mouth like a desert with his crimson brow and his bones aching and his head throbbing and the crowd jeering.

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    It was Jesus Christ who bore the sin of David. And Jesus wasn't to be born or sacrificed for another thousand years. A thousand years. And David's sin was acquitted. It was removed. It was blotted out. Which tells you, me, and it tells David also that the victory of Jesus Christ in his death and his resurrection was inevitable.

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    It was undeniable. It was irrefutable. It was irrevocable. It was irreversible. It was guaranteed. Hence why it's called the sure mercies of David. And David was forgiven in those mercies as Christ sacrificed and his resurrection was declared in David's sin. No wonder David had faith and no wonder he took joy in the resurrection of Jesus Christ as we considered yesterday.

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    You know, it says in Hebrews chapter 9 and verse 15 that Christ redeemed all of those under the first covenant. None of them died ignorant. All of them died in faith. Faith in the Son of God. The gospel was taught to all of them. Not just to Abraham. It was taught to all of them.

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    And in David's faith Jesus who became his representative bore the guilt and took his penalty and the penalty no doubt was death for the wages of sin is death. But the gift the gift of God in Christ Jesus is eternal life and he believed it. He knew it. He understood it. He preached it.

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    Jesus, it says in Romans 1 verse 3 was the son of David after the flesh. Might we understand now why the apostle Paul writing to Timothy keeps emphasizing that Jesus was the son after David's flesh? Why not after Abraham's flesh? Why not after Isaac's flesh? Why does the apostle remind us that Jesus was the son of David after David's flesh?

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    Because it's that same flesh that we see exposed here in all of its weakness in all of its abhorrentness. That same flesh Jesus condemned. He condemned David's sin in himself as he sacrificed himself and as he resurrected on the third day. Hebrews chapter 4 tells us that flesh was subjected to the same temptations and the same emotions that trouble us all and he sympathized with that our high priest he sympathized with that because he understood the temptations of David and you and I because of this David himself the king of Israel he ironically in all of its divine providence it was the king who approached the throne of grace and he did so in a time of need to obtain mercy in a time of need he prayed for mercy that would be answered beyond the grave.

79. 46:01

    Imagine that David prayed for mercy that is going to be answered a thousand years into the future no wonder it tells us in 2 Samuel 7 that he slept in Christ because he believed in him and he was given surety of it and all the pain and all the tears David knows is going to be forgiven for eternity what a thrill for that man what a thrill for that king that he knew it was going to be the son after his own flesh to achieve it the son of God no wonder in Matthew chapter 20 the women and the men cried out to that son oh son of David have mercy on us and Acts 13 tells us that that same mercy was achieved in his resurrection the apostle Paul tells us and Isaiah 55 explains that that is and always will be forever into eternity the sure mercies of David and it was declared in his sin with Bathsheba that's the mercy of Christ knows no bounds and we finally now come to verse 24 David comforted Bathsheba his wife and went in unto her and lay with her and she had a son and she called his name Peace Solomon and Nathan comes in Nathan the prophet and he says yeah you're not going to call him Solomon he's going to have a nickname I'd like you to call that boy Jedediah and the name Jedediah means David Yahweh beloved of Yahweh God loves you so much David call that boy David Yahweh for who was Jesus Christ who was Jesus Christ he was the son of David and the son of Yahweh

80. 48:28

    Yahweh but the fascinating thing is that Bathsheba is going to end up into the royal bloodline of Jesus himself when we come to Matthew chapter 1 and we look at verse 6 you know we don't have a name she's just called her why might you think she's only called her why is her name hidden because in that woman was going to be the seed of the woman the nameless woman of Genesis 3 verse 15 the seed of the woman in fact in Matthew chapter 1 she's been given a title what's the title of Bathsheba she's called what the wife of Uriah her name in the bloodline of grace is going to be a memorial a memorial that in that very bloodline of mercy there is a reminder that there was one scandal and through that scandal grace is going to weave its way through human failure and quite the surprise that when we look at the lineage of the Lord Jesus Christ he does not come from Solomon does he Mary well she came from another and in all of its biblical irony what son of David and Bathsheba did Mary of Nazareth Mary of Bethlehem come from a boy called Nathan and why might you think the child called Jesus was going to come from a boy called Nathan well remember Romans chapter 6 you tell me the wages of sin is death and David should have paid that price with his life in death but Romans 6 goes on but the gift of God is eternal life through Jesus Christ our Lord and Yahweh was going to provide mercy through Nathan the prophet

81. 50:54

    and you'll never have a guess what Nathan's name means his name means he who will gift he who will gift whom might you think the little boy of David and Bathsheba was named after who was that boy named after what prominent figure was in the life of David and Bathsheba might we think that that little boy was named after the prophet Nathan we would be rather foolish to think not he was no doubt named after the prophet Nathan and that prophet Nathan was God's gift of mercy that triumphed in David's sin your sins are acquitted said the prophet so David and Bathsheba named their son Nathan and in all of its poetic justice in all of its biblical irony it was from that very son called Nathan he who will gift after the prophet who gifted mercy that Yahweh through that son would provide that very gift of grace provided to David the beloved through the gift of the world the son of David the son of God Christ Jesus the lamb that took away the sins of the world the of the the gift of the Lord the gift !