The seven who were hung, 2 Samuel 21:1-14

Q. Why would David deliver the seven descendants of Saul to the Gibeonites to be hanged? That seems wrong.

A. David ordered them hung because of a three-year famine and to fulfill the Gibeonites’ yearning for retribution against Saul and his actions.

The record of this incident begins with God’s judgement by way of famine on the nation of Israel.[i] When David enquires of God about the problem, “the Lord answered, It is for Saul, and for his bloody house, because he slew the Gibeonites.”[ii] Saul sinned against the Gibeonites in cruelty and treachery. This wrong had not been righted. The Israelites swore an oath and made a league to spare the Gibeonites and live at peace with them (Joshua 9). The Gibeonites devised a cunning ruse to persuade the Israelites to make peace with them. God nevertheless expected them to keep their oath (Ecclesiastes 5:4).[iii] Saul violated this covenant. David was right in enquiring of God as to the problem. However, it appears that he erred in enquiring of the Gibeonites rather than God for how to fix the problem. In verse 3, he asked the Gibeonites, “What shall I do for you?” They answer their desire (see verses 5 and 6) – “let seven men of [Saul’s] sons be delivered unto us, and we will hang them up unto the Lord in Gibeah of Saul”.

David does not hesitate. He agrees and delivers seven sons of Saul to the Gibeonites for hanging.[iv] The Gibeonites received their revenge on the house of Saul. Had David enquired of God, perhaps God would have commanded another solution.

Rizpah the daughter of Aiah, the mother of two of the men hanged, is an honourable character in this story (cf. 2 Samuel 3:7). The Gibeonites left the bodies hanging for all to see.[v] Rizpah protected the bodies from the devouring by birds and beasts.[vi] When David hears what Rizpah had done, he seems to be moved with compassion and ends the gruesome scenario. Only after David buried the bones of Saul and Jonathan and the bones of the seven that were hanged “God was intreated for the land.”[vii]

This incident in the life of David is unusual and contrary to our modern sensibilities. That God recorded it does not mean he approved it, morally. However, we know that such stories are recorded for our learning and our admonition, and “It is the glory of God to conceal a thing: but the honour of kings is to search out a matter” (Proverbs 25:2).

As someone has said, regardless of the interpretation of this passage, the story will ruffle its readers. I do not have all the answers, but here are a few observations.

Regardless of what we may not understand or misunderstand, God is just. The judgment of the famine and the reason for it is a temporal punishment under the righteous hand of God. Only a fool seeks a quarrel with God.

He is the Rock, his work is perfect: for all his ways are judgment: a God of truth and without iniquity, just and right is he. Deuteronomy 32:4

God judges nations. See Ezekiel chapters 25-32.

Behold, as the clay is in the potter’s hand, so are ye in mine hand, O house of Israel. Read Jeremiah 18:1-10.

God judged Israel because of “blood-guilt” that had not been justly compensated according to the law. Seven of Saul’s sons were executed. Though the capital punishment was carried out by the Gibeonites, it seems that God’s wrath was not satisfied until all the associated dead were buried – “after that God was intreated for the land.” All told, it is a sad episode in Israel’s history that illustrates that God is not mocked, but whatsoever a man, or a nation, soweth, that will also be reaped.

---

[i] 2 Samuel 21:1-14 is a section of 2 Samuel chapters 21-24, which may be a non-chronological supplement to the narrative of the reign of David. “Then” would be a sort of reference to other things that happened “in the days of David” rather than a chronological referent. “Then” does not bear the pure chronological weight as a statement such as “it came to pass after these things” in 1 Kings 17:17. Shimei, a Benjamite, a man of the family of the house of Saul, cursed David as a bloody man (2 Samuel 16:5-14). This may refer to the incident of 2 Samuel 21:1-14. Many believe it to be.
[ii] It is not clear exactly when this occurred. According to John Gill, “the Jews commonly say that he slew them when he slew the priests at Nob, they being hewers of wood and drawers of water to them, and were slain with them.” See Joshua 9:27 and 1 Samuel 22:17-19. However, their answer in verse 5 suggests this was an ongoing process in the reign of Saul to eliminate the presence of the Gibeonites as inhabitants of Israel. The land was polluted with blood, Numbers 35:33-34. 2 Samuel 21:2 – his bloody house – possibly implicates Saul’s family in the attempted extermination of the Gibeonites.
[iii] For their submission, the Gibeonites achieved survival and received protection (Joshua 9:25 and Joshua 10:6-7)
[iv] David’s action are seen by some as a violation of his oath to Saul, 1 Samuel 24:21-22. He does not, however, seek the extermination of all Saul’s descendants, and he carefully keeps his oath to Jonathan (1 Samuel 18:3; 20:15–17, 42; 23:18).
[v] A violation of Deuteronomy 21:22-23.
[vi] Such a fate was incurred in the curse of an Israel that would “not hearken unto the voice of the Lord thy God.”
[vii] It seems that the nation was also guilty of not honouring their dead leaders of the first dynasty with a proper burial. Compare 1 Samuel 31:8–13.

Go to Him

“Go to Him” by Baptist preacher R. N. Davis was printed in The Baptist Progress, February 15, 1951, and appears here as later printed in The Baptist Waymark.

“Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother.” Matthew 18:15.

“Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.” Matthew 5:23, 24.

The Scriptures quoted above are plain enough that there should be no misunderstanding about what should be done when a brother does a brother wrong. The one wronged is to go to the other alone and tell him his fault. That is clear.

In the second place, the one who does the wrong is to go to the other. This is also clear – no room for any one to misunderstand what to do when wrong has been done by brethren.

IF brethren would do as the Lord says, the one doing the wrong and the one wronged would meet in the way, each going to the other for reconciliation.

The purpose of going on the part of each is made clear. The one wronged is to go to the other and talk to him alone with a prayer and hope that he can gain his brother. In the other case, the one who did the wrong is to be reconciled to his brother. The desire upon the part of each is to win the other. A very important thing to consider is the spirit - the manner - in which brethren are to approach one another. “Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted.” Gal. 6:1. There is no question about this. Brethren should approach one another in the spirit of kindness, courtesy, respect and humility - this with the purpose of settling the difference between them.

There are some things we should observe that the Scriptures referred to do not say.

They do not say, “Write a letter to thy brother.” They do not say, “Send him word by another.”  They do not say, “Go to some other and talk to him about the matter.” The Scripture is plain, “Go to the brother himself and talk to him.” Too often brethren talk to everyone except the one concerned. Brethren whisper in the ears of others and pledge them to secrecy, when they should be talking to the brother involved.

The one question is, will we do as our Lord said and reap happy results, or will we do it our way, the way of the human will, and stir up strife, heighten the ill feeling among brethren? Better go according to the Scriptures and do right.

Some brethren act as if they never owe anyone an apology when they do them wrong. They seem to have the idea that their wrongs are different somehow. Some act as if the right way is to “just let it pass.” My brother, when we do a brother wrong, we owe him sincerely offered. It is Christ-like, Christian, and we the part of a Christian unless we do it.

Neither Do I Condemn Thee

“Neither shalt thou commit adultery.” (Deuteronomy 5:18) “If a man be found lying with a woman married to an husband, then they shall both of them die, both the man that lay with the woman, and the woman: so shalt thou put away evil from Israel. (Deuteronomy 22:22; cf. v. 24 “...ye shall stone them with stones that they die.”)

Many Jewish religious leaders in Jerusalem loved the law and hated Jesus. They sought to underscore their perspective that his teachings were contrary to the law they loved. John 8:3-11 describes an incident of a woman taken in adultery. She sinned. She broke the law. The scribes and Pharisees brought her to Jesus in order to hear what He would say and see what He would do. They condemned the woman, but by their actions condemned themselves as well. When we consider this woman and her situation, we perceive:

• Her sin was apparent – “this woman was taken in adultery, in the very act.”
• Her judgment was certain – “Now Moses in the law commanded us, that such should be stoned: but what sayest thou?”
• Her accusers were aloof – “This they said, tempting him, that they might have to accuse him.”
• Her judge was just – “He that is without sin among you, let him first cast a stone at her.”
• Her accusers were confounded – “they which heard it, being convicted by their own conscience…”
• Her judge was compassionate – “Woman, where are those thine accusers? hath no man condemned thee?”
• Her sin was forgiven – “Neither do I condemn thee: go, and sin no more.”

The record is forthright that the woman was guilty of the sin of adultery. It is unquestionable that the law prescribed death for this crime. The text also masterfully unmasks the hypocrisy of the scribes and Pharisees. They doted on the law, but disregarded its application. If “this woman was taken in adultery, in the very act,” then there was a man who should have been brought as well. He escaped the shame and was excused from judgment. The law required “they shall both of them die.” But the correct application of the law was not their primary intent. They were detached from the woman and her case, and focused on what Jesus would do. They tempted him. If they could catch him in an error regarding the law, they could accuse him of wrongdoing. That’s what this was about, first and foremost.

The “judge and jury” responded in a way the scribes and Pharisees could not have guessed. His words and actions vindicate the law, condemn the false actions of the religious leaders, and grace to the adulterous woman – all in a way that leaves no loose end for the scribes and Pharisees to unravel. Jesus did not contradict the just claims of the law. His initial lack of response and final answer, rather, left the woman without accusers. Rather than casting stones they – convicted by their consciences – walked away from the proceedings, leaving the woman alone with Jesus. “At the mouth of two witnesses, or three witnesses, shall he that is worthy of death be put to death; but at the mouth of one witness he shall not be put to death.” Deuteronomy 17:6 (Cf. also Deuteronomy 19:15)

Under the Law there must be agreement between two or three witnesses. Now there are no witnesses! When Jesus asked the woman whether there were any accusers, she answered, “No man, Lord.” Whom the men would not accuse, neither did the Lord. He came not to condemn. We are already condemned. We need no help with that. He came to save. That we cannot do ourselves. (Cf. John 3:17-18) O what gracious words are these! -- “Neither do I condemn thee.”

Christ did not find fault with the law. He did not ignore the woman’s guilt. While the woman’s sin was covered with grace and forgiven, it was not excused. She was to “go, and sin no more.” This statement acknowledges the sin and reproves and calls for repentance. No, Christ did not find fault with the law. He did not ignore the woman’s guilt. But in Christ law and grace are fully embraced and fulfilled. Through the propitiation provided by his blood, God “might be just, and the justifier of him which believeth in Jesus.” (Cf. Romans 3:23-26)

It is appointed that men must die. The wages of sin is death. But, like the adulterous woman, by the grace of God – and only by grace – we walk away from death, our sins forgiven.

“Neither do I condemn thee,”–
O words of wondrous grace;
Thy sins were borne upon the cross,
Believe, and go in peace.

“Neither do I condemn thee,”–
I came not to condemn;
I came from God to save thee,
And turn thee from thy sin.”

Chorus:
“Neither do I condemn thee,”
O sing it o’er and o’er;
“Neither do I condemn thee,
Go and sin no more.”
(James McGranahan, 1885)

Blue Ridge Quartet - (a different) Neither Do I Condemn Thee song

This Flag

Americans seem to stand ever at the ready for a good controversy over "the" Confederate flag (and other Confederate memorabilia). Statues honoring Southern soldiers and statesmen have recently been on the chopping block.[1] Into this atmosphere steps Dwight McKissic, pastor of Cornerstone Baptist Church in Arlington, Texas. He is proposing to the Southern Baptist Convention a Resolution on the Elimination of the Confederate Flag from Public Life. If it makes it out of committee the resolution will be presented for vote to the 2016 Southern Baptist Convention, meeting in June in St. Louis, Missouri. The resolution calls the Confederate Battle Flag a "controversial and necessarily divisive symbol of racism conveyed by [its] ongoing public display" and asks "all persons, along with public, governmental, and religious institutions to discontinue the display of the Confederate Battle Flag and work diligently to remove vestigial symbols of racism..."

Tempers flared over the discussion of the resolution at SBC Voices, with one commenter suggesting that any discussion or questioning of the resolution should not be taking place. It is hard to progress along these lines when any "non-pc" comment will be labeled as racism (not that there never is racial reasoning, but that any perceived misstep is automatically so labeled). It is clear that some people do not want an honest and open discussion, but simple acquiesence to the obligatory socially acceptable groupthink. If history proves anything, it proves that the division of the Northern and Southern United States does not quite fit the simplistic framework imposed on it by revisionists. There is discussion to be had.

When speaking of offense by and/or banning the Confederate flag, the "Southern Cross" is usually what is meant -- seen in either the square Army of Northern Virginia or rectangular Army of Tennessee flags.[2]



Liberty for all
As an American citizen I hate to see "scorched-earth" campaigns driven by the perpetually offended.[3] They will be neither satisfied nor pacified, regardless of how many victories they win. No matter how many statues and flags come down, no matter how many graves are moved. Though some mistakenly think otherwise, in the United States you do not always have the right to not be offended! I stand for the liberty and rights of those Americans who wish to fly the Confederate flag. While some are doubtless relieved by the removal of certain symbols, it is questionable to what extent that combats real racism.

Give none offense
This flag does not offend me. It is part of my ancestral heritage. Both of these admissions will quickly get one labeled a racist if said in the wrong audience. I stand for the right of those who wish to fly the Confederate flag. But just because you have a right to fly it, does not mean you should. I will not dictate what others do; I do not want dictate what others do in this matter. As for me, I choose as both a Christian duty and courtesy to not display a flag that I know offends my Christian brothers and sisters.[4] Should it offend them? I don't know. Does it offend them? Yes. Why would I let a regional, political and cultural symbol take precedence my Christian responsibility to another? Aren’t all Christians brothers and sisters, and ultimately citizens of a more important spiritual and heavenly kingdom? Jesus said we should seek first the kingdom of God -- a kingdom not of this world. Surely for a Christian that should take precedence over an earthly kingdom that God has raised up and torn down. Paul wrote, "Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God (1 Corinthians 10:32)."

Pass over a transgression
Solomon advised, "The discretion of a man deferreth his anger; and it is his glory to pass over a transgression (Proverbs 19:11)." Commenting on that verse and another Tim Challies wrote, "We are not required by God to confront a person every time he or she offends us." It is a glory to pass over the perceived transgressions of others. We can choose to not count one offenses against them, turn the other cheek where seeking our rights are concerned, and as much as lieth in you, live peaceably with all men. Christians who see something wrong with the Confederate flag can offer grace towards those who display it.

Christians who see nothing wrong with the Confederate flag can offer kindness towards those who are offended by it. Christians who see something wrong with the Confederate flag can offer grace towards those who display it. In that atmosphere we can make both Christian and racial progress. IF brethren would do as the Lord says, the one offending and the one offended would meet in the way, each going to the other to do the right thing.

[1] A few Baptists have chafed that the president of Southern Baptist Theological Seminary gave Ethics and Religious Liberty Commission president Russell Moore a prized oil painting of John Broadus (a seminary founder and supporter of the Confederate cause) -- which now adorns Moore's office in Washington, D.C.
[2] Sometimes wrongly identified as the Stars and Bars.
[3] A general statement not directed at Pastor McKissick.
[4] I will display it for historical or educational purposes, such as posting it here to signify which flag is under discussion.

Proverbs 10:12 Hatred stirreth up strifes: but love covereth all sins. 
Acts 24:16 And herein do I exercise myself, to have always a conscience void to offence toward God, and toward men. 
Romans 14:21 It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak. 
1 Corinthians 8:13 Wherefore, if meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend. 
Romans 12:18 If it be possible, as much as lieth in you, live peaceably with all men. 
Romans 14:19 Let us therefore follow after the things which make for peace, and things wherewith one may edify another. 
1 Thessalonians 5:13 And to esteem them very highly in love for their work's sake. And be at peace among yourselves.

Pardon mine iniquity

“Pardon mine iniquity; for it is great.” Ps. 25. 11 C.M.

1. From pois’nous errors, pleasing cheats, 
And gilded baits of sin, 
Which, swallow’d as delicious meats, 
Infect and rot within. 

2. Lord, pardon a backslider base, 
Returning from the dead; 
Asham’d to shew his shameful face, 
Or lift his guilty head. 

3. Ah! what a fool have I been made! 
Or rather made myself! 
That mariner’s mad part I play’d, 
That sees, yet strikes the shelf. 

4. How weak must be this wicked heart; 
Which, boasting much to know, 
Made light of all thy bitter smart 
And wanton’d with thy woe! 

5. Monstrous ingratitude, I own, 
Well worthy wrath divine! 
Can blood such horrid crimes atone? 
Yes, blood so rich as thine. 

6. Then, since thy mercy makes me melt, 
My baseness I deplore. 
Regard the grief and shame I’ve felt,– 
And daily make them more. 

Hymn by Joseph Hart

Go to Him

GO TO HIM was written by R. N. Davis.

“Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother.” Matthew 18:15.

“Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.” Matthew 5:23, 24.

The Scriptures quoted above are plain enough that there should be no misunderstanding about what should be done when a brother does a brother wrong. The one wronged is to go to the other alone and tell him his fault. That is clear.

In the second place, the one who does the wrong is to go to the other. This is also clear - no room for any one to misunderstand what to do when wrong has been done by brethren.

IF brethren would do as the Lord says, the one doing the wrong and the one wronged would meet in the way, each going to the other for reconciliation.

The purpose of going on the part of each is made clear. The one wronged is to go to the other and talk to him alone with a prayer and hope that he can gain his brother. In the other case, the one who did the wrong is to be reconciled to his brother. The desire upon the part of each is to win the other. A very important thing to consider is the spirit - the manner - in which brethren are to approach one another. “Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted.” Gal. 6:1. There is no question about this. Brethren should approach one another in the spirit of kindness, courtesy, respect and humility - this with the purpose of settling the difference between them.

There are some things we should observe that the Scriptures referred to do not say.

They do not say, “Write a letter to thy brother.” They do not say, “Send him word by another.”  They do not say, “Go to some other and talk to him about the matter.” The Scripture is plain, “Go to the brother himself and talk to him.” Too often brethren talk to everyone except the one concerned. Brethren whisper in the ears of others and pledge them to secrecy, when they should be talking to the brother involved.

The one question is, will we do as our Lord said and reap happy results, or will we do it our way, the way of the human will, and stir up strife, heighten the ill feeling among brethren? Better go according to the Scriptures and do right.

Some brethren act as if they never owe anyone an apology when they do them wrong. They seem to have the idea that their wrongs are different somehow. Some act as if the right way is to “just let it pass.” My brother, when we do a brother wrong, we owe him an apology sincerely offered. It is scriptural, Christ-like, Christian, and we cannot act the part of a Christian unless we do it.

"Go to Him" by Baptist preacher R. N. Davis was printed in The Baptist Progress February 15, 1951. It is taken here from its publication in The Baptist Waymark, Vol. II, No. 9, April-May 1993, p. 2.

A Story of Horizontal Grace

"For me, a magnificent example of horizontal grace came by watching the late Tom Landry while he was still coaching the Dallas Cowboys. During the time he and I served on the board of Dallas Theological Seminary, I often sat next to him and found him to be a man of quiet dignity. The closer you got, the more you respected him. He was a man who lived under God’s grace, and he gave it away like few I’ve seen. This came into clear focus in his response to Woody Hayes.

"Hayes coached the Ohio State football team for 28 years and took General George Patton as his model of leadership. His hard-nosed discipline gained him a reputation for being fiery. He was very difficult to please, had little tolerance for failure, and sometimes crossed the line when disciplining a player. Over his career, Hayes amassed an incredible win-loss record, but he also created a long list of offenses against players, parents, fans, and sports reporters. During the 1978 Gator Bowl, an opposing player intercepted an Ohio State pass and wound up on the Buckeyes’s sideline. Infuriated, Woody Hayes slugged the boy, nearly knocking off his helmet—all on national television.

"Appropriately, Ohio State fired him the next day. But in the weeks that followed, the nation raged, reporters mercilessly piled on, and anyone with a grudge vented his spleen on the humiliated coach. He retreated in silence and shame behind drawn drapes and locked doors.

"During that time, Coach Tom Landry was to attend a prestigious banquet in New York and he was free to ask a guest to join him. Normally, he would have taken his wife, Alicia. But this time he appeared with Woody Hayes. Landry’s poignant act of grace lifted Hayes out of his shame and silenced his tormenters. Grace has a way of doing that.

"I asked Coach Landry about it at our next board meeting. He said, “I figured that since everybody else was beating up on him, he needed somebody to put an arm around him and tell him he still loved him.” Can you imagine how that felt for Coach Woody Hayes? When he was bent low, feeling ashamed . . . deserving nothing, Landry bent down, lifted him up, and embraced him."

It's Time to Embrace Grace by Embracing the Unlovely by Charles R. Swindoll

7 quotes about forgiveness

"If you fail to forgive, you burn a bridge over which you must some day walk." -- Josh McDowell

“Always forgive your enemies; nothing annoys them so much.” -- Oscar Wilde

“To be a Christian means to forgive the inexcusable because God has forgiven the inexcusable in you.” -- C.S. Lewis

“To err is human, to forgive, divine.” -- Alexander Pope

"The glory of Christianity is to conquer by forgiveness." -- William Blake 

"A happy marriage is the union of two good forgivers." - Robert Quillen

"Forgiveness is the fragrance the violet sheds on the heel that has crushed it." - Mark Twain

A meal and a feet washing

Luke 7:36-50 And one of the Pharisees desired him that he would eat with him. And he went into the Pharisee’s house, and sat down to meat. 37 And, behold, a woman in the city, which was a sinner, when she knew that Jesus sat at meat in the Pharisee’s house, brought an alabaster box of ointment, 38 And stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment. 39 Now when the Pharisee which had bidden him saw it, he spake within himself, saying, This man, if he were a prophet, would have known who and what manner of woman this is that toucheth him: for she is a sinner. 40 And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Master, say on. 41 There was a certain creditor which had two debtors: the one owed five hundred pence, and the other fifty. 42 And when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him most? 43 Simon answered and said, I suppose that he, to whom he forgave most. And he said unto him, Thou hast rightly judged. 44 And he turned to the woman, and said unto Simon, Seest thou this woman? I entered into thine house, thou gavest me no water for my feet: but she hath washed my feet with tears, and wiped them with the hairs of her head. 45 Thou gavest me no kiss: but this woman since the time I came in hath not ceased to kiss my feet. 46 My head with oil thou didst not anoint: but this woman hath anointed my feet with ointment. 47 Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little. 48 And he said unto her, Thy sins are forgiven. 49 And they that sat at meat with him began to say within themselves, Who is this that forgiveth sins also? 50 And he said to the woman, Thy faith hath saved thee; go in peace.

A meal
“In Luke’s Gospel Jesus is either going to a meal, at a meal, or coming from a meal,” says Robert Karris, author of Eating Your Way Through Luke’s Gospel. At least nine such accounts are recorded*. An oft-repeated complaint of the Pharisees was that Jesus ate with publicans and sinners (Cf. Luke 5:30 7:34; 15:2). “The Son of Man is come eating and drinking, and ye say, Behold, a gluttonous man, and a winebibber, a friend of publicans and sinners.” This story reminds us that Jesus not only ate with publicans and sinners, but also with Pharisees and lawyers (Cf. Luke 14:1-6). Often we only see what we want to see, only what pride and prejudices allow. The truth is that Jesus is no respecter of persons, but if any man will hear His voice and open the door, He will come in sup with him.

A feet washing
At this meal with the Pharisee appeared an uninvited guest – a sinful woman with a dark reputation. Surprisingly the woman weeps profusely and begins to take those tears as water to wash Jesus’ feet. Her hair supplies the rag to wipe them, and with her lips she vigorously kisses those sacred feet. An ointment that cost her greatly is then applied to Jesus’ feet. Simon, the host and a Pharisee, is flabbergasted, privately thinking ill of Jesus – if he really were a prophet, he would know the sinful reputation of this woman and not let her near him, much less wash and kiss his feet. But Jesus did know this woman and her sins (Cf. verses 47-38). Knowing Simon’s thoughts, Jesus puts forward a parable illustrating the source of the woman’s actions – she loves much because she has been forgiven much! The woman, the forgiven, worships Jesus without words. Jesus, the forgiver, justifies her actions by His words. She stood forgiven. She could go in peace. “Therefore, being justified by faith, we have peace with God.”

May we feast with Jesus, may we worship at His feet.

Jesus! What a friend for sinners!
Jesus! Lover of my soul;
Friends may fail me, foes assail me,
He, my Savior, makes me whole.**

*Luke 5:27-32 (Matthew Levi, a publican)
Luke 6:1-5              (In the corn fields)
Luke 7:36-50          (Simon, a Pharisee)
Luke 9:12-17          (5000 fed)
Luke 11:37-54 (A certain Pharisee)
Luke 14:1-24          (A chief of the Pharisees)
Luke 19:1-10          (Zaccheus, a publican)
Luke 22:7-20           (With the twelve)
Luke 24:13-32 (Cleophas and other disciples)
Luke 24:41-42 (With the eleven)
(And many many other lessons involving eating)

** Hymn by J. Wilbur Chapman

The Two Debtors

Luke 7:40-42  40 And Jesus answering said ... I have somewhat to say unto thee. And he saith, Master, say on. 41 There was a certain creditor which had two debtors: the one owed five hundred pence, and the other fifty. 42 And when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him most?

1. Once a woman silent stood
While Jesus sat at meat;
From her eyes she poured a flood,
To wash his sacred feet:
Shame and wonder, joy and love,
All at once possessed her mind,
That she e'er so vile could prove,
Yet now forgiveness find.
2. "How came this vile woman here?
Will Jesus notice such?
Sure, if he a prophet were,
He would disdain her touch!"
Simon thus, with scornful heart,
Slighted one whom Jesus loved,
But her Savior took her part,
And thus his pride reproved.
3. "If two men in debt were bound,
One less, the other more;
Fifty, or five hundred pound,
And both alike were poor;
Should the lender both forgive,
When he saw them both distressed;
Which of them would you believe,
Engaged to love him best?"
4. "Surely he who much did owe,"
The Pharisee replied;
Then our Lord, "By judging so,
Thou dost for her decide:
Simon, if like her you knew,
How much you forgiveness need;
You like her had acted too,
And welcomed me indeed!
5. "When the load of sin is felt,
And much forgiveness known;
Then the heart of course will melt,
Though hard before as stone:
Blame not then, her love and tears,
Greatly she in debt has been:
But I have removed her fears,
And pardoned all her sin."
6. When I read this woman's case,
Her love and humble zeal;
I confess, with shame of face,
My heart is made of steel;
Much has been forgiven to me,
Jesus paid my heavy score,
What a creature must I be,
That I can love no more!

Written by John Newton: Copied from The Christian's Duty, exhibited in a series of hymns, 1791, No. 206

Justified by His grace

“In whom we have redemption through His blood, even the forgiveness of sins.” Colossians 1:14.

"Having redemption through His blood is synonymous with the forgiveness of sins. We are said to be justified by grace—by Christ—by faith; and here believers are said to be justified by His blood—His sacrifice, which is at once the great object of faith, and the channel through which faith and every other spiritual blessing is imparted to the people of God. It has been already observed, that nothing but guilt prevents the love of God from flowing to His creatures. Christ cancelled the guilt of His people—redeemed them from the curse, and the never failing consequence is, their inheriting a blessing; their guilt is expiated, and, being justified BY HIS BLOOD, much more shall they be saved from wrath through Him; for all power in heaven and in earth is committed to Him, that He may give eternal life to those whom He has ransomed with His blood. For He is seated on His mediatory throne, and in their successive generations He calls them by His grace, guides them by His counsel, and afterwards receives them to His glory." -- James Haldane

Forgiveness, the Amish and Nickel Mines

I copied the following quote from a Yahoo News article not long after the shooting of the Amish school children near Nickel Mines. Sorry I can't give you a link, but I can't find it now. "Sam Stoltzfus, 63, an Amish woodworker who lives a few miles away from the shooting scene, said the victims' families will be sustained by their faith. 'We think it was God's plan and we're going to have to pick up the pieces and keep going, he said. 'A funeral to us is a much more important thing than the day of birth because we believe in the hereafter. The children are better off than their survivors.'" This statement has taken a lot of ridicule on web discussion sites. But I think modern worldview nursed on humanism creates misunderstanding of his meaning. When they hear "it was God's plan" concerning Charles Roberts' intended violation and murder of young school girls, they hear "God put the evil desire in the Roberts' heart and twisted his arm to be sure he did it." That is not what Stoltzfus meant, nor is it the view of those who believe God works all things after the counsel of His own will.

The article that follows was sent to me via e-mail by John Redman. I thought it was interesting, and the third paragraph helps explain what Stoltzfus probably meant when he said "it was God's plan". The writer, Donald Kraybill, is a professor at Elizabethtown College in Pennsylvania.

Why the Amish Forgive: Tales of Redemption at Nickel Mines by Donald B. Kraybill, Ph.D.

The blood was hardly dry on the bare board floor of the Nickel Mines School when Amish parents sent words of forgiveness to the family of the killer who had executed their children. Forgiveness? So quickly and for such a heinous crime? Of the hundreds of media queries I've received in the past week, the forgiveness question rose to the top. Why and how could they do such a thing so quickly? Was it a genuine gesture, or just an Amish gimmick?

The world was outraged by the senseless assault on 10 Amish girls in the one-room West Nickel Mines School. Why would a killer turn his gun on the innocent of the innocent? First, questions focused on the killer's motivations -- why did he unleash his anger on the Amish? Then, questions shifted to the Amish. How would they cope with such an unprecedented tragedy?

In many ways the Amish are better equipped to process grief than many other Americans. First, their religious faith sees even tragic events under the canopy of divine providence -- having a higher purpose or meaning that is hidden from human sight at first glance. The Amish don't argue with God. They have an enormous capacity to absorb adversity -- a willingness to yield to divine providence in the face of hostility. Such religious resolve enables them to move forward without the endless paralysis of analysis that asks why -- letting the analysis rest in the hands of God.

Secondly, their historic habits of mutual aid -- such as the barn raising -- arise from their understanding that Christian teaching compels them to care for each other in time of disaster. This is why they reject commercial insurance and government-funded Social Security, believing that the Bible teaches them to care for each other.

In moments of disaster the resources of this socio-spiritual capital spring into action. Meals are brought to grieving families. Neighbors milk cows and care for other daily chores. Hundreds of friends and neighbors visit the home of the bereaved to share quiet words and simply the gift of presence. After the burial, adult women who have lost a close family member will wear a black dress in public settings for as long as a year to signal their mourning and welcome visits of support.

In all these ways Amish faith and culture provide profound resources for processing the sting of death. Make no mistake -- death is painful. Many tears are shed. The pain is sharp, searing the hearts of Amish mothers and fathers like it would any other parents.

But why forgiveness? Surely some anger -- at least some grudges -- are justifiable in the face of such a slaughter. A frequent phrase in Amish life is "forgive and forget." That's the recipe for responding to Amish members who transgress Amish rules if they confess their failures. Amish forgiveness also reaches to outsiders -- even to killers of their children.

Amish roots stretch back to the Anabaptist movement at the time of the Protestant Reformation in 16th century Europe. Hundreds of Anabaptists were burned at the stake, decapitated, and tortured because they contended that individuals should have the freedom to make voluntary decisions about religious faith. This insistence that the church, not the state, had the authority to decide matters like the age of baptism laid the foundation for our modern notion of religious liberty and the separation of church and state.

Anabaptist martyrs emphasized yielding one's life completely to God -- even to death in the face of torture. Songs by imprisoned Anabaptists, recorded in the Ausbund, the Amish hymnbook, are regularly used in Amish church services today. The 1200-page Martyrs Mirror, first printed in 1660, which tells the martyr stories, is found in many Amish houses, and is cited by preachers in their sermons. The martyr voice still rings loudly in Amish ears with the message of forgiveness of those who tortured them and burned their bodies at the stake.

The martyr testimony springs from the example of Jesus, the cornerstone of Amish faith. As do other Anabaptists, the Amish take the life and teachings of Jesus seriously. Without formal creeds, their simple (but not simplistic) faith accents living in the way of Jesus rather than comprehending the complexities of religious doctrine. Their model is the suffering Jesus who carried his cross without complaint. And who, hanging on the cross, extended forgiveness to his tormentors: "Father, forgive them, for they know not what they do."Beyond his example, the Amish try to practice Jesus' admonitions to turn the other cheek, to love one's enemies, to forgive 70 times 7, and to leave vengeance to the Lord. Retaliation and revenge are not part of their vocabulary.

As pragmatic as they are about other things, the Amish do not ask if forgiveness works; they simply seek to practice it as the Jesus way of responding to adversaries, even enemies. Rest assured, grudges are not always easily tossed aside in Amish life. Sometimes forgiveness is harder to dispense to fellow church members, whom they know too well, than to unknown strangers.

Forgiveness is woven into the fabric of Amish faith. And that is why words of forgiveness were sent to the killer's family before the blood had dried on the schoolhouse floor. It was just the natural thing to do, the Amish way of doing things. Such courage to forgive has jolted the watching world as much as the killing itself. The transforming power of forgiveness may be one redeeming thing that flows from the blood that was shed in Nickel Mines this week.

The above version as I received via e-mail does not bear a copyright and appears to be intended for passing along and providing information. Should I find otherwise, I will remove it.

Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.

But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. And if any man will sue thee at the law, and take away thy coat, let him have thy cloke also. And whosoever shall compel thee to go a mile, go with him twain. Give to him that asketh thee, and from him that would borrow of thee turn not thou away.

And forgive us our debts, as we forgive our debtors.

Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him. And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him.

And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you.

In the ways the Amish are more like Jesus, may we learn be more like Jesus as well.