Tag: temple

Chronicles, sermon

Where Heaven and Earth Meet

Posted on by Jay Givens

In the South American country of Bolivia, there is a place called Salar de Uyuni. It is a 4,086 square mile salt flat set at an elevation of 11,995 feet above sea level in the Andes Mountains. During the rainy season, a few inches of water will stand on the flats creating a huge reflecting pool for the “low” hanging clouds. Photographers love the location, for it is where heaven and earth appear to meet. In 2 Chronicles 6:12-7:3, we read about Solomon’s prayer of dedication for the newly built temple in Jerusalem. To the ancient Israelites, as with many civilizations throughout history, the temple was regarded as the place where heaven and earth met.

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One thing we find in Solomon’s dedication of the temple is that the Father in heaven watches over us. Verse 14 tells us there is no one like him in heaven or on earth. Why? Because he keeps his covenant of loyal love with his servants. (Hesed could also be translated as “covenant love,” so the text could be read as, “you who keep your covenant of covenant love . . .”) God had kept his promise to his servant David (v. 15). Solomon says, “With your mouth you have promised” (that is, that David’s son would build the temple) “and with your hand you have fulfilled it” (today the temple stands complete and I am not dedicating it to you). In verse 16, Solomon essentially prays, “Now, LORD, do it again!” That is, God promised that David would never fail to have a successor on the throne (an everlasting kingdom), so Solomon asks that what God had previously said with his mouth would come to pass through God’s own guiding hand.

In verse 20, Solomon prays that God’s eyes would be open day and night on the temple so that he would hear the prayers directed there. Why would he say “eyes” for hearing instead of “ears”, especially when there is the eightfold repetition as part of each case example within Solomon’s prayer that God should “hear from heaven” and respond to the prayer? In fact, it is not until near the end of the prayer that Solomon finally says, “Now, my God, may your eyes be open and your ears attentive to the prayers offered in this place” (v. 40; italics mine). Possibly the reason the emphasis is upon the eyes of God when he hears from heaven is to be found in verse 30. “Deal with everyone according to all they do, since you know their hearts (for you alone know the human heart.” God alone can see the innermost intention and most secret thought. This is an action of the eyes, though certainly his ears are attentive as well.

What type of God is revealed by Solomon’s long list of case examples for the types of prayers that might be brought to this new temple? He is a God of loyal love (hesed, vv. 14, ), which is repeated three times in this passage (vv. 6:14, 42; 7:3). God is faithful because he is loyal to his covenant promises and those who keep his covenant. He forgives those who repent (v. 21). He judges justly the wicked and the innocent (v. 23). He rights injustice and releases the suffering from their sorrows (v. 25). He renews life (v. 27). He defeats illness and death (v. 29). He accepts all who seek him regardless of who they are or where they come from (v. 33). He upholds the righteous in their cause (v. 35). And he returns and restores the repentant wayward soul (vv. 37-38). In all these things, God cares for both the individual and the community.

A second thing we see in the text is that when we pray on earth, God hears us. Solomon sets the example for his people as well as for us. He is on a podium set up in the midst of his people, who he addresses prior to the passage we are considering. Solomon then turns toward the altar (towards the temple) and he humbles himself in front of all of his people by kneeling down and spreading out his hands to the heavens (vv. 12-13). Again, we will not look in depth at the various case examples Solomon gives in his prayer, but we will consider what they say about our actions when we pray to God. We are to confess our sins (v. 21). We should have integrity in our promises (vv. 22-23). (As Jesus told us, we should let our yes and no mean what we say, Matt 5:37.) We should learn from God the right ways to live (v. 27). We should pray for our nation and our community (vv. 28-29). We should fear God and walk in obedience to his commands (v. 31). We should expand the knowledge of the name of YHWH to all nations (v. 33). We should fight only when we are certain it is God who has called us to the fight and has ordained it (vv. 34-35). (There are lots of times, especially in today’s political climate, that we can claim to fight for God when he is sadly shaking his head at our behavior.)

Even in the midst of the dedication of the temple, we can see that Solomon demonstrates by example the need to confess our sins in prayer. Before the passage we are looking at (2 Chron 6:1-2), Solomon thinks to himself, “I have built a magnificent temple for [the LORD], a place for [him] to dwell forever.” He appears boastful and proud of his prowess in the great structure before him. Yet during his prayer (v. 18), Solomon has a notable change of heart. “But will God really dwell on earth with humans? The heavens, even the highest heavens, cannot contain you. How much less this temple I have built!” This is a confession that his temple is nothing in comparison to the grandeur of God himself. His temple is nothing more than a footstool at best for the great and powerful YHWH.

This leads us to the final idea in the text. The temple is the place that joins heaven and earth. Regardless of the culture or time, high places are often seen as the place where heaven and earth meet. Whether you look at Mount Sinai, where the people of Israel first met with God in the Exodus, the Acropolis in Athens, Greece, the Buddhist temples of Tibet, or even the various worship sites described as “high places” in the Old Testament. Mount Moriah (or Zion) was viewed in the same way. Such high places were where the earth rose up to meet the heavens. The temple Solomon was dedicating was the place on earth where God would “hear from heaven” the cries of people directing their prayers toward the temple. Though Solomon said God could not be contained in the temple, still the end of his prayer is an invocation calling upon God to inhabit the temple. YHWH is called upon to “arise” and come to this “resting place” (v. 41). This language was used in the ancient world for inviting gods to inhabit the images made for them in pagan temples. The invitation in 2 Chronicles, however, is not to an image but to the ark as the resting place, the footstool for God. When a monarch would ascend to his throne, he would arise to it and then rest upon it. So YHWH, the king of heaven and earth, is invited to reign through the temple.

In 2 Chronicles 7:1-3, we see the response of YHWH to this prayerful invitation to inhabit the temple. Fire falls from heaven and consumes the sacrifices on the altar. A dark cloud (5:13-6:1) or the glory of the LORD (7:1-2) fills the temple. This is imagery from the time of Moses and the wilderness. To look at but two examples, in Deuteronomy 5:22-24, we read of the first and dark cloud being upon Mount Sinai, which was called the glory of YHWH. In Leviticus 9:23-24, When Moses and Aaron leave the tent of meeting, the glory of YHWH appeared and fire came down to consume the altar sacrifice. God accepted the temple of Solomon the same way we established the covenant with Israel at Sinai and revealed himself to Moses at the tabernacle. But whereas the priests in Solomon’s day were not able to enter the temple because of the dark cloud of YHWH’s glory, Moses entered the darkness ascending Sinai (Exod 20:21) and Moses and Aaron were in the tabernacle before exiting with the appearance of God’s glory (Lev 9:23), thus the Chronicler seems to show either the greater holiness of Moses and Aaron compared to the temple priests or the greater the presence of YHWH in his temple than at Sinai and in the tabernacle. One thing that is the same between 2 Chron 7:3 and Lev 9:24 is that the people, upon seeing the glory of YHWH, fall face down and worship.

For Christians, Jesus Christ is the true temple and his Spirit in us makes us part of the temple of Christ. He is where heaven and earth met, for God reconciled heaven and earth through Christ (Col 1:20), for “all the fullness of the Deity lives in bodily form (Col 2:9). John 1:14 tells us that the Word became flesh and dwelt (literally, “tabernacled”) with us and that we have “seen his glory.” On the Mount of the Transfiguration, a cloud descended upon Jesus and his disciples as the voice from heaven spoke to the disciples with Jesus (Matt 17:5; Mark 9:7; Luke 9:34). Interestingly, where the cloud at Sinai and the temple was “dark,” Matthew describes the cloud of the transfiguration as “bright.” The dark mystery of God has been revealed in the glorious countenance of Jesus the Messiah. At Pentecost, tongues of fire fall upon each of the Apostles’ heads (for they are now the sacrifices) and they are “filled” with the Holy Spirit (Acts 2:3-4). And Paul tells us to be ever filled with the Holy Spirit (Eph 5:18), for it is the glory of YHWH filling his temple! We are to be the meeting of heaven and earth, bringing God’s presence into the dark corners of our world.

Look back at 2 Chronicles 6:41-42. Solomon prays that God will remember his great loyal love that was promised to his servant David and that God would not reject his anointed ones. (The noun is plural even though most English translators assume it is a typo and so translate it as singular, for Solomon.) But what if Solomon doesn’t mean just himself but the promise for sons of David to sit upon the throne to reign over the kingdom of God for all time? The New Testament on several occasions refers to Christians as “Sons of God” (e.g. Matt 5:9, though the NIV translates it as “children of God” to be inclusive, rather than the probably more appropriate “Sons and Daughters of God”), so we are all the anointed of God because we are members of the body of Christ. Not only are we part of this concluding prayer as the anointed ones, but we are also the priests “clothed in salvation” (and we are to clothe others in the salvation of Christ). We are also “those of loyal love” who rejoice in the goodness of God (singing praises to him and serving others in his name). One way we can be the temple of God and priests of his salvation is to pray for our community and our nation during this time of pandemic and electoral confusion. We should be healing the nations, not enflaming the masses.

We find in 2 Chronicles 6:29 that God will hear the prayer “of anyone among your people Israel.” We should be the voices raised up for healing and unity in our land. It says “anyone.” It doesn’t have to be religious leaders. It doesn’t have to be political leaders. You can be the instigator for a great revival of repentance and healing. This promise is specifically in connection with plague (v. 28). And so James tells us, “The prayer of a righteous person is powerful and effective” (Jas 5:13-16). Pray for members of your community who are affected by COVID-19. Pray for local, state, national, and world leaders to know how to govern in the midst of this pandemic. Pray for healthcare workers who are stretched to the limits with their obligations. Pray for the scientists who are working to develop multiple vaccines to bring an end to this struggle. Anyone can pray. Will you?

“Where Heaven and Earth Meet” (2 Chron 6:12-7:3)

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Chronicles, sermon

Wise Enough to Ask Directions

Posted on by Jay Givens

Two Americans were sitting at a bus stop when a Swiss man pulled up in a car to ask directions. “Entschuldigung, können sie Deutsch sprechen?” he asked. The two Americans just stared at him. “Excusez-moi, parlez vous Francais?” he tried, but the two continued to stare. “Parlare Italiano?” No response. “Hablan Ustedes Español?” In discust at their blank stares, the Swiss man drove away to find help elsewhere. The first American turned to the second and said, “You know, maybe we should learn a second language.” “Why,” said the other. “That guy knew four languages and it didn’t do him no good!”

I am not good at asking directions. My wife Lucy is great at it, however. Any time we are going somewhere, she will ask the person on the phone for directions . . . and then hand the phone to me! Lucy, you see, is wise enough not only to ask for directions. She’s wise enough to know that she is bad at directions. In 2 Chronicles 1:1-13, David had died. Solomon was now the king. Chapter 1 tells us about the first act of this new king. In it, we find that Solomon was wise enough to know that he needed wisdom if he was to rule his people effectively.

The first thing we discover in the text is that wisdom begins with humility. Proverbs 11:2 tells us, “When pride comes, then comes disgrace, but with humility comes wisdom.” In Solomon’s first act as king, he gathers Israel’s leaders together and they accompany him to Gibeon, where the tabernacle from Moses’ wilderness wanderings still offered daily sacrifices. Solomon went there with the leaders to “inquire” of God (v. 5). The Hebrew word that this translates is the same word that was part of David’s advise to Solomon prior to David’s death, “If you seek God, he will be found by you” (1 Chron 28:9). So Solomon’s first action is to do as his father commanded.

That night, we are told God appeared to Solomon and told him to ask whatever he wanted and God would give it to him” (2 Chron 1:7). Solomon begins his response by noting that God had “shown great kindness [hesed]” to David (v. 8). Hesed is the covenant love of God that ensures the fulfillment of God’s promises to his people. Solomon says, because of your covenant love–the love that fulfills your promises–“let your promise to my father David be confirmed” (v. 9). The covenant or promise God made with David was twofold. First, David’s son would reign. Solomon is asking God to fulfill that promise. God has already made him king, but he asks God for wisdom to be able to govern well. He has come to the tabernacle to offer sacrifices with the leaders. He wants them to know of his desire to govern well and wants their prayers to be with him in that regard.

The other part of God’s covenant to David was that his son would build a temple. Solomon would build a temple. What is Solomon doing in his first act as king? He has gone to Gibeon to see the tabernacle that was build in the days of Moses. He has gone to inspect it and possibly to gain insights from it. Note that there is an emphasis about the tabernacle-builder, Bezalel (v. 5). God gave the plans to Moses, who was instructed to give those plans to Bezalel to build the tabernacle and all its accoutrements, such as the bronze altar on which sacrifices were made. So we were told earlier that God gave David plans for the temple, which Solomon would now build. Solomon had the designs of his father, but he has come to inquire of God before the tabernacle of Moses to make sure these designs conform with the will of God and not his father David.

When God says, “Ask whatever you want me to give you,” he is not some magical genie coming to grant any wish Solomon can conceive. This invitation is related to the teachings of Jesus. Jesus tells us to ask and it will be given (Matt 7:7-12), but this command has embedded within it a call to humility (if you are evil yet give good gifts to your children) and a call to serve others with whatever it is we request (do to others what you would have them do to you). And when Jesus commands us to ask “in his name,” we are told that what we ask for will be in order to do “the works I have been doing,” not for selfish motives or self-glorification, but to glorify the Father in the Son (John 14: 12-14). Or, as Proverbs 15:33 states, “Wisdom’s instruction is to fear the LORD, and humility comes before honor.”

A second lesson we find in the text is that wisdom is the most precious gift. Solomon is wise enough to know that he desperately needed wisdom! “The beginning of wisdom is this: Get wisdom. Though it costs all you have, get understanding” (Prov 4:7). This proverb can sound oxymoronic, but Solomon understood this great truth. What if we substituted something else for “wisdom”? How do you learn to play the piano, for instance. “The beginning of playing the piano is this: Play the piano.” That makes perfect sense to us. No one sits down and suddenly plays like Beethoven or Mozart. But if they sit down and play the piano, and play the piano, and play the piano . . . eventually they will truly be able to play the piano (especially better than the many who never take the time to sit down and play!).

God’s response to Solomon (v. 11) shows us that Solomon’s request for wisdom truly was the most precious of gifts. Wisdom is better than wealth (or investments or property or “stuff”–as in my favorite VeggieTales episode about “Stuff-mart”). Wisdom is better than honor (or power or glory or titles). Wisdom is better than victory (or as the text says, “the death of those who hate you” or vengeance). Wisdom is better than long life (or heath or heritage through progeny). God says, because you did not ask for any of these . . . I will also give these to you along with the wisdom you requested. It is like Jesus’ teaching, if we “see first God’s kingdom and his righteousness [that is, his wisdom], then all these things will be given to you as well” (Matt 6:33). In fact, if you read through Proverbs 3:13-18, it indicates that those who find wisdom also find wealth, honor, peace, and long life– for these things are but the overflow of wisdom. And the wisdom Solomon asked for wasn’t wisdom for himself or for his own sake. It was wisdom for others, to lead his people.

This leads to the final lesson in the text, wisdom has a purpose. The tendency when you read 2 Chronicles 1 is to focus on the request for wisdom in order to govern well. That is the most clearly stated reason Solomon gives. But recall that the promise to David was twofold. It was that David’s seed would reign, but it was also that he would build the temple. Note where Solomon goes before God gives him this gift. He has gone to the tabernacle to offer sacrifices in front of it on the bronze altar. Normally, this altar is either called the bronze altar or the altar of YHWH. But in this story, it is specifically called “Bezalel’s bronze altar” (v. 5). While he is there, he no doubt studies the construction of the tabernacles as well as the altar and other vessels. Underlying his prayer for wisdom was the concerns he had about his ability to be the temple-builder. David had given him the plans but could he accomplish the project? The Chronicler changes certain aspects of Solomon’s request to help us see this unspoken desire. In the 1 Kings version of the story, Solomon asks for a “discerning heart.” in 2 Chronicles, however, Solomon asks for “wisdom and knowledge.” The most likely reason for the change of wording is Exodus 35:30-35. The passage is Moses’ proclamation that YHWH had chosen Bezalel and filled him with the Spirit, “with wisdom . . . with knowledge” to accomplish the work of the tabernacle. So Solomon (or the Chronicler) is referencing this statement about Bezalel to emphasize that Solomon also would now have the wisdom to accomplish his calling as temple-builder. It is the unspoken reason for his request for wisdom. This is why the altar is called the altar of Bezalel. It is why in 2 Chronicles, Solomon almost immediately afterwards begins the building of the temple (2:1) where the writer of Kings first emphasizes several stories of the great wisdom of Solomon. In Chronicles, virtually all the stories of Solomon are of his work in building and dedicating the temple. The wisdom stories from Kings are either absent or relegate to the end of the Chronicler’s history.

Solomon’s request, then, is twofold. Help me rule over these people. Help me fulfill my charge to build the temple. The shift away from an emphasis on Solomon’s wisdom as his crowning glory (as the writer of Kings presents it) to immediately beginning the temple project (as in Chronicles) is the Chronicler’s way to say wisdom is not for yourself. Wisdom, at least the wisdom truly from God and for God, is for others. It has a purpose and that purpose is to serve the community. This is how James sees it in the New Testament. James tells us that Godly wisdom is humble, it is for others and not selfish, and it produces good fruit all around the wise one (3:13-18).

Yet another hint that the Chronicler is thinking of wisdom in terms of temple-building is the idiom he uses for the people of Israel. When Solomon asks for wisdom to rule, it is to rule “a people who are as numerous as the dust of the earth” (v. 9). The only time that phrase is used is in Genesis 28:14. It is made by God when he is speaking to Jacob (the man who later would be known as Israel). The phrase is in the middle of God’s promise to make the Abrahamic covenant pass through Jacob and his offspring, which included the promise to bless all nations through Abraham’s seed. The dust of the earth phrase is stated to Jacob at Bethel, the “house of God.” (The term “house” is the primary way the temple is referenced in the Davidic covenant.)

Ultimately, Solomon was simply the foreshadowing of the true seed of David, Jesus. Jesus’ calling was to be the great temple-builder. Through his death and resurrection, Jesus built the temple, the people of God who become the temple wherever they meet and go. Through the forgiveness of the cross and its expansion to all peoples of every tribe and tongue, Jesus blessed all the nations. We who follow Christ are called to get wisdom through humility in order to serve others. We are to build the temple through serving one another, encouraging and discipline one another in our faith, and comforting those who are in sorrow and helping those who are in need. We bless the nations–those outside our community–through our witness and aid, through our encouragement and comfort, and by addressing the injustices of society around us and improving the lives of all people in our communities.

Peter spoke of the Christian community in the language of the covenant with David, the covenant with Abraham, and the covenant with Israel through Moses. He says we are being built into a temple (Davidic promise). He says we are to bless all nations by living good lives among the non-believers (Abrahamic promise). He describes us as a kingdom of priests and a chosen people (Mosaic promise). We are chosen to serve (1 Pet 2:4-12).

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“Wise Enough to Ask Directions” (2 Chronicles 1:1-13)

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Chronicles, sermon

In Times of Transition

Posted on by Jay Givens

As David neared the end of his life, he knew he would not be the person to build the temple. He could have been like King Hezekiah, who, when told that a later generation would be conquered by the Babylonians, simply replied, “Well, at least there will be peace during my reign!” (2 Kings 20:19). So David could have thought, “Well, I will leave all those issues to Solomon.” Instead, we read in 1 Chronicles 22:5, “David said, ‘My son Solomon is young and inexperienced, and the house to be built for the Lord should be of great magnificence and fame and splendor in the sight of all the nations. Therefore I will make preparations for it.’ So David made extensive preparations before his death.”

David was like any father of an 8 year old boy who needed to build a pinewood derby race car. When the son shows up at the races, he has a sleek, well-lubricated, and properly weighted car because dad “showed” the son how to do it. Or the 12 year old girl whose entry into the science fair looks like a graduate research project (but she struggles to explain the project or the data without dad’s help). The Chronicler in chapter 22 tells us of David’s private instructions about Solomon. The focus of our devotional today, however, will be on David’s public presentation of Solomon to the Israelites as the next king (ch. 28). The two chapters contain much of the same information, though there are slight differences. David in chapter 28 is preparing the people for their new king. He is also preparing Solomon to build the temple for YHWH. A church in transition between pastorates can learn several lessons about how to prepare themselves for the coming of the new pastor.

First, we see that in times of transition, we should be faithful. David chose to be faithful even though he had been told “no.” In verses 2-3, he says the reason God told him he couldn’t build the temple was that he was a man of war and bloodshed. David goes on to recount his history as king (vv. 2-7) and gives a charge to the gathered Israelites (v. 8) and to Solomon(vv. 9-10). The Chronicler presents David as Moses in the book of Deuteronomy, giving speeches on God’s faithfulness during the Exodus and wilderness wanderings. Moses, though he was told he would not enter into the “good land” (v. 8 cf. Deut. 1:25, 35; 3:25; 4:21-22; 6:18; 8:7, 10; 9:6; 11:17), prepared the Israelites through his speeches and leadership in the book of Deuteronomy. So David had prepared for the building of the temple and was not explaining the future through a speech. Solomon is also presented as Joshua in this passage, for David and Moses both commission them before all Israel (v. 20 cf. Deut 31:7). Yet when David emphasizes the need to be faithful and obey the commands in order to remain in the good land, the Chronicler’s true audience to hear this injunction are his fellow returning exiles, who understood what it was to live in exile.

David was essentially saying, I am passing away. Do not place your hope in me. Hope instead in God. For it was God who chose the house of David (v. 4); God who chose Solomon to build the temple (vv. 5-7); God who gave the commandments that would lead to life and peace (v. 8); God who would remain when David was gone (v. 20). And it is God who is still at work today! Not that in verse 7, God says, “I will . . . if . . .” God is always faithful. Are we? But it is not just the leader who is to be faithful. All must be faithful. Verse 8, if it were written in Texan, would say, “I charge y’all . . .” (not “you” singular) “in the sight of all Israel.” The people were to keep the commands so they could possess the good land and give it as an inheritance to their descendants. This again is imagery from Deuteronomy.

While verse 8 was to all Israel, verses 9-10 are directed to Solomon, but they still apply to all. Solomon is to serve God with a whole heart and a willing mind, for God knows the intent and motives of each person. This should give us hope, for he knows if we meant well even if we fail in our acts. It should also be a warning, however, that God knows if our motives are selfish, even if we succeed and/or seem to take action for others. Therefore, we are to seek him, for he will be found by us. But, David warns, if we forsake God, he will reject us. This seeking and forsaking is not a reference to a single act or moment in time. David is speaking about lifelong trajectories, but each act can be a step in one direction or the other.

A second thing David notes is that we should be prepared. David was prepared. He gave Solomon detailed plans. Plans for the temple. Plans for the courts. Plans for the priests and the Levites. And David had already set aside funds for the project. In verse 19, David says he has written all of this because the Lord’s hand had been upon him. David is presented as Moses on Mt. Sinai in the Exodus story (Exod 25-30; esp. Exod 25:9). God gave Moses the plans for the tabernacle. So now God has given David the plans for the temple. Many members of the congregation have invested in the church for years. All of their work has been a preparation for the years to come. The Transition Team has led the congregation to prepare itself for the immediate future. The Pastor Search Committee is now at work preparing for the next pastorate. Some of us might not see the completion of the current work, but we must be faithful in the preparation, as David (who made all the plans but didn’t see the completion of the project).

The third thing David says is to be confident. In verses 5-6 and in verse 10, David tells Solomon that he is God’s choice for the one to build the temple. In verse 10, David tells Solomon to “be strong and do the work.” Later, in verse 20, David says to “be strong and courageous and do the work.” Solomon, like Joshua, is to be the next leader of the people. Both led the people into a new era (Joshua into the land; Solomon into a time of peace and temple-building). So David tells Solomon, like Moses told Joshua, to be strong and courageous (Deut 31:7). Again like Moses to Joshua, David told Solomon to not be afraid or to be discouraged (verse 20; cf. Deut 31:8). But Solomon is not simply like Joshua in this text. He is also like Bezalel, the builder of the tabernacle in Exodus. Moses gave the plans to Bezalel to build the tabernacle (Exod 38:22). So David has given Solomon the plans for the temple. Both Bezalel and Solomon are told to “do the work” (verses 10 and 20; cf. Exod 36:1-2).

Why does David tell Solomon to be strong and courageous, and especially who should he not be afraid or discourages? Because the LORD God would be with him. Not just any god, but YHWH, the God of the covenant promises would be with Solomon (v. 20). Not only is he the God of the covenant promises to Abraham, Isaac, and Jacob. Not only is he the God who made a covenant with Israel through Moses at Sinai. He is “my God” (i.e., David’s God). David says, the God who made a covenant with me that you, Solomon, will build the temple and reign after my death–it is that covenant God who will be with you. If he promised you would build the temple, what have you to fear? And so it is the same covenant God who is with us. And we have the sure promise from him of a new covenant through his Son, Jesus Christ.

Note that the Joshua language of verse 20 (be strong and courageous; do not fear or be discouraged) is modified with the promise “he will not fail you or forsake you until all the work for the service of the temple of the LORD is finished.” To us, that sounds like God will only be with Solomon for a while. But if we look more closely, we find that this is Bezalel language. Just as Bezalel led the workers to complete the tabernacle (Exod 36:1; 39:32), so Solomon’s priests, Levites, and skilled professionals (v. 21) will help him to accomplish the work of building the temple.

In many ways, David and Solomon (Moses and Bezalel, and Moses and Joshua) are like runners in a relay race. A relay team will only be successful if the runners are faithful to do their part in the leg of the race that they run; if the runners are prepared to give and to receive the exchange; and if they are confident that each member will do his or her part in running the race. The intent of the Chronicler is the same for us today as for his audience in his day. In the days ahead, we are called to be faithful, to be prepared, and to be confident, for God is not finished with us yet.

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“In Times of Transition” 1 Chronicles 28

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Chronicles, sermon

Finding Wisdom in a Foolish Thing

Posted on by Jay Givens

When I was in middle school, I could do some very foolish things. Once, the history teacher left her room and all the students started egging me on to put her podium on top of her desk. (Not sure why everyone thought that would be funny. Probably just because she was very short and it would be incredibly difficult for her to get it down.) Needless to say, when she came back into the room, my friends who encouraged me to do this very quickly turned on me and let it be known I was the culprit. It was not my first visit to the principal’s office . . .

In 1 Chronicles 21:1-22:1, we can find wisdom in an equally foolish act of David. The main focus of verses 1-8 is that we should confess foolish things. In the story, “Satan” or an adversary of Israel incited David into a census. (Unlike the two clear examples of the Satan in the Old Testament, this one does not use the definite article, ha. While many translations translate it “Satan,” it is used in other parts of the Old Testament simply as an adversary, a human adversary. It could be either in this instance.) Joab gave David a wise warning. Why bring guilt on Israel by this act? Joab found it repulsive (v. 6) and God saw it as evil (v. 7). When forced to comply, Joab intentionally does not comply fully with the ordered census, not counting the Levites nor Benjamites. Yet, while Joab spoke of it as bringing guilt upon Israel, David comes to see it as his own personal guilt. In verse 8, David three times speaks in the first person (I sinned; my guilt; I did a foolish thing).

Are we willing to do what is right even if it means disobeying earthly leaders? Joab didn’t count Levi most likely because it was prohibited in the law. It is not clear why he didn’t count the tribe of Benjamin, though it might have been because the tabernacle was in Gibeon, a city in the Benjamite lands. Are you like Joab, willing to give wise counsel even when it might be unpopular to hear? Do you listen to wise counsel or ignore it the way David did? When you do a foolish thing, do you confess your error and take responsibility for your actions, like David finally does?

In verses 9-13, we see that we should trust in God’s mercy. The prophet Gad tells David that God will give him three options for punishment of his sin. None of the options are easy, as we are told that David is literally “tied up in knots” (v. 13, translated “deep distress” in the NIV). Once again, we see that David takes personal responsibility for the punishment. He says, let “me” fall into the hands of the LORD and not the hands of men. He asks God to punish him, because he knows that God’s “mercy is very great.” He knows God’s mercy is great, as the psalmist says (Ps 86:15-16).

David doesn’t want humans involved because they cannot be trusted. They might cause harm to Solomon and thus destroy the dynasty promised to David by God. War (fleeing before his enemies) could destroy his family, including Solomon. Famine could place the nation in the position of debtor to another nation who sold them food. This could leave Solomon in a weak position with having to re-develop the kingdom and owing debts to others. Plague was placing himself in God’s hands and hoping in the mercy of God to see them through. Do you pray for God’s mercy, for yourself as well as those who come after you? Do you have faith God will protect and defend you no matter the situation?

In verses 14-17, we see David intercede for others. God’s mercy did indeed prevail. Though 70,000 died, Jerusalem was spared. As the angel’s sword rises over Jerusalem, God cried out, “Enough!” His mercy seems to have cut short the plague of the angel (v. 15). We read immediately after (v. 16) that David and the elders were in sackcloth and face down in prayer. Perhaps they were already in this repentant posture of prayer and this led to God’s relenting. Perhaps their prayers were an act of contrition and thanksgiving following God’s mercy. I tend to think it is the former, but the text is not clear.

Yet again David confesses his sin and his alone (v. 17). “I ordered,” he says. “I sinned.” “I did wrong.” He asks God to punish him, the shepherd, and not his sheep. He even offers that God’s hand can fall on David and David’s family. That is, after all this, he offers God the option to rescind the covenant God made that his son Solomon would reign after him. He was willing to throw it all away if it would save his people. Do you intercede for others who suffer? Do you offer to suffer that others might live? Do you willingly share one another’s burdens?

In verses 18-24, we see that David sacrifices willingly. Gad told David to build an altar on the threshing floor where the angel had stopped his advance. David willingly obeyed this word (as opposed to his ignoring the counsel of Joab earlier in the story). David had to approach the angel and no doubt was well aware that he might be slain at any moment. The threshing floor belonged to Araunah. He and his sons saw the angel with the raised sword. Interestingly, we are told Araunah’s sons hide but Araunah himself continued to thresh (v. 20). Araunah was a Jebusite. His name may have meant “Lord,” and it is likely that he might have been the deposed king of Jerusalem. (The city had been a Jebusite stronghold before David conquered it and made it his capital.) Even if Araunah was not the deposed king, he may have no doubt viewed the angel as God finally bringing vengeance upon David and the Hebrews for the theft of their city and their lands. He certainly doesn’t seem put off by the angel’s advance.

In the story, it is only as David approaches that Araunah ceases his work and bows down to the approaching king (v. 21). When David asks to purchase the threshing floor, Araunah responds, “take it! for the king can do whatever pleases him.” He then offers the oxen for the offerings, the sledges for the sacrificial wood, and the wheat for grain offerings. Either Araunah is very generous to God or he is sarcastically saying, you’ve stolen everything else from us Jebusites, why not take the rest (v. 23)?! David sees the sacrificial offer of Araunah (whether made in good faith or with biting sarcasm) and realizes that true sacrifice is costly. So David insists on paying “full price” for the land. He says, “I will not take for the LORD what is yours, or sacrifice a burn offering that costs me nothing” (v. 24). David then gives Araunah 600 shekels of gold, which would have been far more than the full price of the land. It is quite possible that David in this moment realizes the injury he has caused Araunah and the other Jebusites and is making restitution for the city of Jerusalem that he had earlier taken. Do you take the easy way when it is offered to you (like David could have done)? Are you like Araunah, offering your gifts and material possessions in service to others (even begrudgingly at times)? Do you sacrifice your own time and possessions to serve God and to serve others?

Finally, in 21:25-22:1, we learn that we should look for good in the midst of darkness. David bought the threshing floor. David built an altar. David burned sacrifices to God. He called on God and God answered him and accepted his offering. The angel then finally sheathed his sword. The crisis had now been averted. David then offered more sacrifices in response to the good fortune and mercy of God. We are told that David was concerned about the sword of the angel (that it might become unsheathed again) and that, because of this concern, David continued to make offerings at the threshing floor altar. David did this even though the tabernacle still stood in Gibeon, including the bronze altar on which David had been offering sacrifices even after moving the ark to Jerusalem.

David became convinced from the outworking of his foolish act that God had determined the location for the future temple. It was to be upon this threshing floor. Whether it was Satan or a human adversary who first incited David to count his fighting men, God had been able to turn it into something good. As Joseph had said in the book of Genesis, “You intended it to harm me, but God intended it for good to accomplish what is now being done, the saving of many lives” (50:20). Satan intended evil that day, possibly the disruption or destruction of the Davidic covenant, but God brought about the “discovery” of the location for the future temple. Similarly, Satan intended evil to Jesus when he brought about the death of the Messiah on the cross, but God through the resurrection brought about salvation and made the cross into a symbol of hope. Have you called on God in faith? Do you go beyond expectations to worship God and to serve him? Do you see God at work even in the most difficult of times, turning evil to good? We can find wisdom even in the most foolish things we do, if we confess and give these things to God.

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“Finding Wisdom in a Foolish Thing” 1 Chronicles 21:1-22:1

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psalms, sermon

Dedicating the Temple

Posted on by Jay Givens

According to the Talmud, Psalm 30 was used in the dedication of the temple by Judas Maccabeus and his brothers in the year 165 B.C. Later, Jews began to read this text during Hanukkah, the annual celebration that grew out of this dedication. In the psalm, an individual prayer to God for salvation expands to become a corporate expression of praise of this salvation. And so, Christ committed his spirit to his Father on the cross. Three days later, Christ was raised to life. The Lord’s Supper helps us reflect on how this personal story of salvation, through the power of the Holy Spirit, becomes a corporate reality for all of us who place their faith in Christ. We are his body, his temple, so each time we partake of the Lord’s Supper, we dedicate the temple anew for our service in the name of Christ to the glory of God.

In the psalm there is a movement from death to life. Verse 1 speaks of being rescued from enemies. Verse 2 praises God for healing and giving hope. And verse 3 is one of many inversions found in the poem–that God brought the psalmist “up from the realm of the dead” and kept him from going “down to the pit.” This inversion is found in the Lord’s Supper. In the crucifixion, Jesus died. The bread and the wine remind us of his death. They remind us of our own death as well. But God did not leave Jesus in the grave. The resurrection is a story of hope. Just as God raised Jesus from the dead, the same Spirit will raise us. We are a new humanity in Christ. We are already becoming part of the New Creation to come. In the Lord’s Supper, the bread and wine remind us of Christ’s death but the corporate nature of the celebration–the body of Christ gathered together–is itself the visible hope of the resurrection.

Another idea in the psalm is a movement from sorrow to joy. Verses 6-8 tells us that at one point, the psalmist felt invincible. When he was prosperous, he thought that nothing could move him. (Note how self-centered verse 6 is, the number of times the first person “I” appears.) But then something happens to the psalmist, perhaps an illness (since v. 2 references healing). Whatever the event, it was when the LORD “hid his face” that the psalmist realized God alone is the true source of his prosperity and life. It was only because the LORD favored him that he had stood strong like a mountain. When God hid his face, the psalmist discovered his folly, but also that the LORD is merciful and “my help” (v. 10).

The mercy of God is manifest in verse 5, where the psalmist tells us God’s anger is but a moment, but the LORD’s favor lasts a lifetime. So when those dark times come, we weep, but we have hope that morning is coming, and with it joy. Verse 5 uses the Hebrew concept of day, which starts in the evening. You see this idea most vividly in the Genesis 1 story of creation, and it was evening and it was morning. Sorrow comes at night but joy will overcome it as light overcomes darkness. The momentary sorrow of Jesus’ death was overcome with joy for Mary Magdalene when she realized the man talking to her was not the gardener she presumed but the Tree of Life himself. We see the frustrations of life overcome with ecstatic joy when Peter dives out of his fishing boat to swim to the shore where he sees Jesus his Christ standing.

Verse 5 also says that our wailing and sackcloth are turned into dancing and joy (which could also be translated as mirth, gaiety, pleasure). This imagery is of our funeral becoming a wedding, which is exactly what God did through the cross and resurrection. The Lord’s Supper symbolizes God’s destruction of death and bestowal of life. When we celebrate the Lord’s Supper, it is an anticipation of the great wedding feast of the Lamb in the new creation. As we gather at the table, we confess our struggles, our sorrows, and our failings. But through the bread and wine, we celebrate Christ’s triumph over death, the Spirit that raised him from the dead now living in us, and we confess anew our faith that we will be raised to everlasting life in his Kingdom.

Finally, the psalmist uses imagery of moving from silence to singing. Verse 9 asks the questions, what benefit is there if I die and am silenced? What good is it if I become dust? Can it praise you? The ancient Hebrew idea before belief in the resurrection of the dead was that you had this life and this life alone in which to serve and praise God. The dead were silent and they could not act. But God’s desire for us is not for us to be silent (and so not to be dead). We are to worship our Creator and sing songs of our Redeemer. Verse 4 tells us the faithful ones sing praise to the LORD and his name. Verse 12 encourages us to let our hearts sing and not be silent, to praise our God forevermore.

The story of Jesus confirms that God’s purpose is not for us to die and become dust. Jesus’ death defeated all of our enemies–sin, death, and the grave. But more than that, his resurrection confirms the promise of our coming new life in the new creation when all will be raised. Because of this, we are called to rejoice and proclaim the good news! Thomas, though full of doubts and questions, upon seeing Jesus proclaimed, “My Lord! My God!” The two on the road to Emmaus started the day believing all hope was gone. But after walking with Jesus unaware and finally recognizing him as he broke the bread, they said to one another, didn’t our hearts burn as he spoke? They risked the dangers of traveling by night to return to Jerusalem in order to sing the good news of Jesus’ conquest of death to the disciples there. Each time we approach the table, we may come with doubts or questions, but together we celebrate the triumph of Jesus’ victory over death and rejoice in his sovereign rule of his kingdom at the Father’s right hand.

And so, as we celebrate the Lord’s Supper, we remember both the death and the resurrection of our Lord Jesus Christ. We celebrate his conquest of death and triumphal rising to everlasting life. We lay on the table all of our sorrows and discover anew the joy of Jesus’ promises and of his community of believers. Though we may approach the table in silence, we are forced to break that silence with proclamation of the good news and songs of praise to our Redeemer. At the table, we dedicate ourselves again as his Temple and consecrate ourselves to be servants to those in need and heralds of the good news.

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“Dedicating the Temple” Psalm 30
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Bible, sermon

Rebuilding the Temple

Posted on by Jay Givens

Ezra 3:10-13.  As certain social distancing restrictions begin to lift, how to we faithfully relaunch physical worship services and ministry? By comparing the returning exiles’ rebuilding of the temple with our relaunching the church, we can see that we should seek God’s help to understand the times and know what to do; that we may occasionally make mistakes; that we may need to take incremental steps; and that our future may not be exactly the same as our past. Through it all, however, the glory of the future will outshine the glory of the past.

An example of semantron mentioned in the sermon:

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