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David and the Gibeonites by Richard T David and the Gibeonites by Richard T. Ritenbaugh (http://www.cgg.org) David And The Gibeonites A Lesson in Time of Famine Richard T. Ritenbaugh Given 21-Jul-07; Sermon #839 It seems that modern Westerners want their heroes flawed. In other words, we want them to be just like us.) We want them to reflect what a real person would do in extreme or extraordinary circumstances. We have an easier time identifying with the flawed, but heroic, Lancelot from the Legends of King Arthur, because he is a lot more like us—he commits sin; he has faults. However, we have a great deal of trouble identifying with or understanding pure, innocent and perfect Galahad. He is beyond us; it does not make any sense. To put it in a more modern time setting, a lot of people prefer Batman (the dark one), or Spiderman (the geek), to Superman for the very same reasons. The "Man of Steel" is just too perfect, too smart, and too invincible. But, they like the dark one because he is moody, and doing things not for quite the right reasons. This cultural trait makes it difficult for many people to identify with Jesus Christ. According to a May 2007 George Barna Poll, 63% of Americans, mostly professing Christians, believe that Jesus sinned during His physical life! Yet, the Bible specifically says in Hebrews 4:15 that He was without sin. Nearly two-thirds of American professing Christians believe that their Savior sinned. And if He sinned, then He could not be our Savior. This does not make any sense. This cultural thing about wanting our heroes flawed is so deeply ingrained in us that we cannot imagine anyone going through life without sin. Of course, a part of it is being able to look at ourselves and see how dirty, nasty, and rotten we are, and saying, "There is no way that anybody could live in this world without sin; even God's beloved Son." Jesus Christ should be everyone's ultimate hero. But, very few people can relate to Sinless Perfection. The Bible helps us in this way, because it is full of examples of flawed heroes of faith. Hebrews 11 exhibits a whole chapter of men and women just like us who, despite their humanity and frequent foibles, fought the good fight of faith and were victorious in the end through the grace of God. God did not necessarily overlook all their sins, but He certainly forgave them. Then they were able to pick up the pieces of their lives and move forward by the strength that God gave them to overcome and to grow, and to put on the mind—the character—of Christ. The stories of such people like Abel, Seth, Noah, Abraham, Sarah, Isaac, Jacob, and on through the chapter give us hope that like them we can overcome and be assured of entering the Kingdom of God. As we get to about verse 32 in Hebrews 11, Paul says that he does not have time to get to all the other heroes of faith that the Bible gives us. Nevertheless, he names a few of them. One of them toward the end of this list is King David. King David is mentioned by name as a hero of faith. But talk about your flawed heroes! There is more space given to David's flaws than anyone else in the whole Bible. He committed colossal sins that whole nations would be held in contempt for. He made huge errors in judgment, both personally and in a larger sense. Page 1 of 17 David and the Gibeonites by Richard T. Ritenbaugh (http://www.cgg.org) In reading the Psalms, on the other hand, we get an idea of just how grateful he was for God's forgiveness and grace, because I believe he was aware of just what a rotten individual he really was. He understood it. If you read Psalm 51 it is very clear that he understood his own makeup. He had to plead to God for clearing and forgiveness because he knew it was not in himself to do that. He needed God to forgive him. He realized how often, and how far, he strayed from God's way of life. Today, I want to visit one of King David's lesser-known black marks, and draw some lessons from it at the end. About two years ago, Barry Watson, our lone member in Namibia, wrote me an email message in which this incident was at the heart of it. He asked me, "How does this incident square with what God says in Ezekiel 18:19-20?" I am just going to start with the backdrop to the incident. I want you to understand where Barry was coming from in writing the note. Ezekiel 18:19-20 Yet you say, 'Why should the son not bear the guilt of the father?' [And the answer is...] Because the son has done what is lawful and right, and has kept all My statutes and observed them, he shall surely live. The soul who sins shall die. The son shall not bear the guilt of the father, nor the father bear the guilt of the son. The righteousness of the righteous shall be upon himself, and the wickedness of the wicked shall be upon himself. We have a very simple Biblical principle here: God is just. That is the bottom line. God is just. If a person sins, he receives God's judgment for those sins. Other people do not carry the guilt for that person's sin. It is his sin. Now, if they participated in his sin, then of course, they will bear the guilt for their participation in that sin. However, if the did not participate, they are not going to be given a black mark by God for something that they did not do. A person dies for his own sins, not those committed by someone else, whether father, son, or black sheep uncle. It does not matter. Up and down your family tree, sin does not go. The person who commits a sin is guilty of that sin, and God punishes that person for that sin. Guilt for sin is not hereditary. It is not genetic. This is a major reason why the church of God does not subscribe to the traditional doctrine of "The Fall of Man." This traditional doctrine, as heard in a Catholic or Protestant church, would say that this sin of Adam and Eve in the Garden of Eden rests upon us still. And we bear the guilt with them for that. However, that is not the case. God punished Adam and Eve for their sin. What we do inherit of their sin is consequences. The consequences are not the guilt. There is a difference. There is a very important difference. The choice by Adam and Eve in the garden was a sin, and they paid for it through death. But the consequences of their sins—what it means to us; what happened because of their sin—still affects us today. It cut us off from God. Page 2 of 17 David and the Gibeonites by Richard T. Ritenbaugh (http://www.cgg.org) If people grow up in a society and culture that does not have God at their beck and call, they do whatever they want—whatever comes naturally. They do what their flesh tells them to do—what Satan inspires them to want to do—and they do it. Therefore, the world is full of sin—their own sin. It is not the sin of Adam and Eve; it is their own sin. Only in one sense, there was a fall of man, but certainly not in the traditional sense. We have all followed in the same way of life as our first parents Adam and Eve. We have our own sins to pay for; we do not pay for theirs. Turn to Exodus 20 and see that right in the Ten Commandments it sounds like it could mean that sin does travel down the family tree. This is in the Second Commandment. Exodus 20:4-6 You shall not make for yourself a carved image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; you shall not bow down to them nor serve them. For I, the LORD your God, am a jealous God, visiting the iniquity of the fathers on the children to the third and fourth generations of those who hate Me, but showing mercy to thousands, to those who love Me and keep My commandments. If we were reading this quickly, and not really thinking about it, and not understanding God's own character, we might think that this says that God allows the guilt of sin to pass down three or four generations. That is not what it says here. Verse 5 does not say that the guilt of a person extends to his great-great grandchildren. He says that He visits the iniquity upon them. God is warning here that sin has consequences. When He visits the iniquity upon successive generations, He is saying is that the results and curses that come automatically often go down a handful of generations. These curses are things like diseases that might affect genetics, and they came as the result of sin. It causes a problem in the way that the next generation is formed. Therefore, this curse goes down until the gene pool is able to kick it out—three or four generations.
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