It is no secret that there is abusive authority, Prophet Samuel and King David both experienced the extent of this, yet they both submitted and the Lord rewarded them. Samuel before he become the great prophet of Israel, the live under the guidance of Eli the priest. Eli had sons whom he appointed as leaders the bible says that the sons of Eli [Hophni and Phinehas] were worthless (dishonourable, unprincipled) men; they did not know [nor respect] the Lord and the custom of the priests with [the sacrifices of] the people. They took offerings by manipulation and force, and they committed fornication with the women who assembled at the door of the tabernacle. See I Samuel 2:12-17

Eli was a compromised priest who did nothing about his sons. He was so insensitive to the things of the Holy Spirit that he couldn’t’ recognize a woman in prayer and accused her of being drunk! In our modern world he ‘d totally fit the description of a corrupt leader, yet Samuel was under his guidance from a very tender age. So what did Samuel do while all this kept on going on? The bible records :

“Now the boy Samuel was attending to the service of the LORD under the supervision of Eli.” 1 Samuel 2,:18

Samuel neither confronted Eli nor his sons. He understood the principle that God had placed him there, and he was neither responsible for the behaviour of Eli nor his sons. He was put under them not to judge them but to serve them. Samuel knew Eli was God’s servant, not his. He knew that God was quite capable of dealing with His own.

Children do not correct fathers. But it is the duty of fathers to train and correct the children. We are to deal with and confront those whom God has given us to train. This is our responsibility. Those on our own level we are to encourage and exhort as brothers and sisters.
How we response to those in authority over us is in important. Samuel served God’s pointed priest the best he could, without pressure to judge him or correct him. The only time Samuel spoke a word was when Eli came to Samuel and asked him what prophecy God had given him the night before. But even then it was not a word of correction from Samuel, but from God.

The bible records that …But the boy Samuel continued to grow in stature and in favor both with the Lord and with men. Now Samuel grew; and the Lord was with him and He let none of his words fail [to be fulfilled]. Wow!!! The Lord is serious about this reward of submission.

David before he was ever the appointed King, he had his fair share of abusive of authority. King Saul attempted to kill him.

Now it came about on the next day that an evil spirit from God came forcefully on Saul, and he raved [madly] inside his house, while David was playing the harp with his hand, as usual; and there was a spear in Saul’s hand. Saul hurled the spear, for he thought, “I will pin David to the wall.” But David evaded him twice. 1 Samuel 18:10-11 (AMP)

It is no secret that King Saul hunted David down attempting to kill, he never succeeded regardless.
Meanwhile when the Lord gave David an opportunity to kill him he couldn’t. He even said “Do not kill him, for who can put out his hand against the Lord’s anointed [king] and be guiltless (innocent)?” 1 Samuel 36:9.

His response is quite similar to Samuel’s conduct. What intrigues me is the song he composed upon learning of the demise of King Saul and his son Jonathan. The song is recorded in 2 Samuel 1:17-27, in it he refers to King Saul as the mighty twice! David honoured King Saul despite the fact that he passionately sought he life and hunted him down, to the point that David lived in caves. Indeed David had a different spirit one we must all strive to have, his character no doubt was developed in all the tough times he fled for his life, to the point that he honoured King Saul who sought his demise.

The Lord did appoint David as King when the time came. And a successful king his was, that Jesus Christ will sit on the throne of David. He even referred to as Jesus Christ son of King David. God honors those who don’t tire of doing good, these includes submitting when it’s unfair and corrupt, these humble servants of God eventually get their promised rewards. So take heart, trust in the Lord don’t give up and when the time comes you will get your reward.

The same pattern is seen throughout the bible, a prominent example is the children of Israel in the book of Jeremiah where the were taken as captives to Babylon from Jerusalem. The Lord told them to “…build houses and live in them; plant gardens and eat their fruit. Take wives and have sons and daughters; take wives for your sons and give your daughters in marriage, that they may bear sons and daughters; multiply there and do not decrease [in number]. Seek peace and well-being for the city where I have sent you into exile, and pray to the LORD on its behalf; for in its peace (well-being) you will have peace.’ He goes on to say For I know the plans and thoughts that I have for you,’ says the LORD, ‘plans for peace and well-being and not for disaster to give you a future and a hope.

Most people commit this verse to memory without understanding the context of it. The Lord tells the Israelites, He has a good plan for their lives therefore they should demonstrate their trust for Him by submitting to the Babylonians.

In today’s devotion, I encourage you to trust the Lord by submitting to the authority He has placed you under and if you have rebelled, simply repent which means to change your mind. Go apologize and reconcile to the people in authority who you have rebelled against, knowing that the Lord who is with you will reward you just like Jesus, King David, Prophet Samuel and the Israelites.

2 Comments Add yours

  1. mosckerr says:

    What does the mitzva of Tzitzit teach?  The 2nd paragraph of kre’a shma: “ובלכתך בדרך” links the mitzva of tefillin together with the mitzva of tzitzit, as commanded in the 3rd paragraph of the kre’a shama.  All Torah mitzvot command mussar.  What mussar does the language of: “וראיתם אתו וזכרתם את כל מצות” come to teach?  In our ובלכתך בדרך walk as the chosen brit Cohen nation, the Torah commands us to search for the אצבע אלהים/finger of HaShem within our lives.  All mitzvot learn from the mitzva of tzitzit on this score.  Remembering with thanks giving the “finger of God” within and throughout our lives defines the k’vanna of all the תרי”ג Commandments.
    An Israeli Response to the Rome Treaty in General and the International Criminal Court in Particular.
    The Versailles Treaty condemned Germany for total guilt of the deaths, damages, and anguish – resultant of WW1. Britain and France demanded war reparations from Germany consequent to Germany’s invasion of the low countries & France, which caused a chain reaction domino effect of atrocities against humanity.Israeli foreign policy – post Shoah – views the EU and Britain, based upon the precedent of the Versailles Treaty, upon this model Israeli diplomats conducts diplomacy with EU States; comparable to how early America sought to establish the Monroe Doctrine as the basis of the United States relations with hostile European empires. 
    European cruelty, injustice and oppression of Jewish refugees for over 2000 years, branches out from ancient Roman imperialism, which originally expelled the Jewish people from our homelands in Judea. Europeans, not just ancient Rome, they bear the mark of Cain – guilty for all eternity, of committing criminal crimes against humanity, black slavery and 19th Century barbarity in Africa serve as degrading examples of European guilt. The Israeli government must hold the European peoples accountable for their mass crimes against humanity. Israel opposes any and all European governments sitting as permanent members of the United Nations Security Council. All Europeans, not just the Nazis, lost WW2. Shoah guilt expels all European governments from the ‘Great Powers’ status.
    No European Court ever, not even once, forced  Xtian Church leaders to stand trial for war crimes committed against humanity. Not for the Roma People, nor for differing Xtian sects who opposed the dominant Catholic or Protestant belief system Creeds, nor the blatant injustice of the persecution and cruel murder of women accused of witchcraft – guilty of the crime of healing the sick or serving as midwives! Therefore, the Rome Treaty merits nothing other than total contempt; the ICC has no jurisdiction to judge Jews in general and Israel in particular.
    The key issue of writing a Sefer Torah, the sofer has to write the Name of HaShem לשמה.  Doing a mitzva לשמה requires a subject and a predicate.  The latter informs what the subject does.  For example, P’sach Jews remove all leaven products from their possessions.  Korbanot have a halachic prohibition to switch from one korban type to another korban type.  Tanning the hide of an animal intended by the sofer to write a Sefer Torah: that hide requires a dedication for the purpose of writing a Safer Torah. 
    Therefore what predicate sets the Name of HaShem apart, when the sofer writes the Name לשמה?
    גיטין: המביא גט ממדינת הים, צריך שיאמר בפני נכתב ובפני נחתם
    This opening Mishna describes the services of a notary, an individual officially licensed by a governmental body to perform certain actions in legal matters.  The Rosh did not require the sofer to נחתם an impressed seal whenever the sofer wrote the Name of HaShem.  The masoret of writing a Sefer Torah permits the sofer to inscribe straight lines.  Consequently it appears to me that the language נחתם implies some type of impressed seal, which all notaries employ today.  The notary seal impressed upon the margin of the Torah on the identical line as written the Name of HaShem, serves as evidence that the sofer wrote the Name לשמה.
    However, what precisely defines the k’vanna of the sofer when he writes the Name of HaShem לשמה?  Forty days after the sin of the Golden Calf, on Yom Kippor, Moshe heard the voice of HaShem declare the 13 tohor middot.  Why the second repetition of the Name of HaShem in the revelation that addresses the tohor middot of logic?  The second Name of HaShem comes to teach that the middot thereafter, beginning with אל, that these middot serve as pronoun extensions of the noun HaShem.  Therefore the sofer should set aside 13 specific “Crowns” to precisely indicate which middah of HaShem which the sofer holds as his k’vanna at that moment in time, when he writes the Name of HaShem לשמה.
    A safer Torah which does not נחתם with a defined tohor midda crown, the question stands: what proof exists which testifies that the sofer wrote the Name of HaShem לשמה?  The opening Gemara of גיטין teaches that g’lut Jewry do not know how to do mitzvot לשמה.  Consequently, it appears to me that a sofer has an obligation to prove his k’vanna when he writes the Name of HaShem לשמה.  This requirement which this commentator strongly advises, it compares to the time of Ezra, when he changed the shape of the letters of the א – ב.


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