1 Kings 8:1, 1 Kings 8:6, 1 Kings 8:10-11, 1 Kings 8:22-30, 1 Kings 8:41-43, Psalm 84:1-12, Joshua 24:1-2, Joshua 24:14-18, Psalm 34:15-22, Ephesians 6:10-20, John 6:56-69.
(A). THAT ALL PEOPLE MAY KNOW THY NAME.
1 Kings 8:1; 1 Kings 8:6; 1 Kings 8:10-11; 1 Kings 8:22-30; 1 Kings 8:41-43.
The bringing of the Ark of the Covenant into the Temple in Jerusalem was a monumental moment in the history of God’s people (1 Kings 8:1; 1 Kings 8:6). Yet all the skill and ingenuity of the builders and artificers was unable to contain God, and paled into insignificance in the presence of His glory (1 Kings 8:10-11). Even “heaven, the heaven of heavens cannot contain thee,” admitted Solomon, “how much less this house that I have built” (1 Kings 8:27).
There had been appearances of the glory of the LORD before, and there would be again. The LORD had been as a pillar of cloud by day and as a pillar of fire by night to guide the children of Israel in all their wanderings. The LORD had been as thundering and lightnings and as a mighty earthquake at the giving of the Law on Mount Sinai.
The LORD would yet appear to Isaiah as ‘high and lifted up, and His train filled the Temple,’ surrounded by heavenly beings crying ‘Holy, Holy, Holy’ - and the posts of the door moved, and the house was filled with smoke (Isaiah 6:1-4). The glory of the LORD was seen in the Person of Jesus by Peter, James, and John in the mount of Transfiguration. ‘And we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth’ (John 1:14).
After turning and blessing the people (1 Kings 8:14), Solomon next stood before the altar of the LORD in the presence of the people, and spread forth his hands toward heaven (1 Kings 8:22). The King then uttered his all-encompassing prayer of dedication of the Jerusalem Temple, which occupies much of the remainder of this chapter. Then he blessed the people again (1 Kings 8:55), before dismissing them (1 Kings 8:66).
As we enter into the prayer, the posture is significant. To bless the people Solomon had faced the congregation, but now to pray he lifted up his hands towards heaven. The audience was no longer the people, although the people could no doubt hear what he was saying, but the prayer was addressed to the LORD.
The prayer consisted first in praise, then in acknowledgement of God’s covenant faithfulness (1 Kings 8:23-24). We might suggest that the first petition of the whole prayer was that the LORD would continue His covenant faithfulness (1 Kings 8:25-26). However, Solomon was immediately aware that the God whom we worship cannot be confined to any building of man’s making (1 Kings 8:27)!
The next petition was that the transcendent God would hearken to the prayer which Solomon was directing towards Him, and that His “eyes” would be open towards the Temple of which He had said, “My Name shall be there” (1 Kings 8:28-29). So, whereas the LORD is in heaven, yet Solomon prayed that His Name would be made immanent in the place of His choosing, and He would “hear” those who prayed towards this place, and hearing forgive (1 Kings 8:29-30).
Solomon next made seven major petitions, outlining different situations in which people might legitimately pray to the LORD. However, these are not only for Israel, but also have an evangelistic emphasis (1 Kings 8:41-43). The inclusion of the “stranger” has always been on the agenda (cf. Genesis 12:2-3).
There was no doubt that the great name of the LORD would become known, even among the Gentiles, and, argued Solomon, if they should happen to “pray towards this house; hear thou in heaven thy dwelling place and do according to all that the stranger asks: THAT ALL THE PEOPLE OF THE EARTH MAY KNOW THY NAME” (1 Kings 8:42-43).
Now, how do we come to know the LORD in this personal way? It is only through our Lord Jesus Christ, a greater than Solomon (Matthew 12:42) who also declared Himself to be ‘greater than the Temple’ (Matthew 12:6). The earthly Temple was only ever temporary, as implied in Jesus’ words to the disciples as He left the Temple for the last time (Matthew 24:1-2).
Jesus did not come to abolish the sacrificial system, but to fulfil it, and to offer Himself as the supreme and final sacrifice for sin (Hebrews 9:25-26). When Jesus’ work upon the Cross was finished, the veil in the Temple was rent in two, from the top to the bottom (Matthew 27:51). Although the Temple rituals continued for a transitional period, the need for sacrifice had been met in His death. He is none other than the One who inhabits the Temple (Matthew 23:21) - for who else could be greater than the Temple?
Finally, we do have a sequel to Solomon’s prayer. The LORD appeared to Solomon by night, and told him, “If My people, who are called by My Name, shall humble themselves, and pray, and seek My face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land” (2 Chronicles 7:14). LORD, hear our prayer; and let our cry come unto thee!
(B). THIS PILGRIM WAY.
Psalm 84:1-12.
At the end of the celebration of Passover, in Jewish homes scattered throughout the world, the parting toast is, ‘Next year in Jerusalem!’ The sentiment echoes a common consciousness, a restlessness if you will, which is forever drawing God’s people back towards their roots in the land of their fathers.
The Psalmist was one of those who had been familiar with the days of worship in the tabernacle in the holy land. Immediately prior to the building of the Temple by Solomon, the tabernacle had been situated in the City of David, just below the Temple Mount in Jerusalem. It has been suggested that Psalm 84 was written by King David when he left Jerusalem during the rebellion led by his son Absalom.
“How lovely is your tabernacle, O LORD of hosts,” he intoned (Psalm 84:1). Not that God dwells in tents or buildings: but nevertheless our soul is only ever satisfied (as Augustine of Hippo is often quoted as saying) when it finds its rest in the LORD (Psalm 84:2). In fact, our ultimate rest is only found in Jesus, the Word who became flesh and dwelt (tabernacled!) among us (John 1:14).
The Psalmist compares his soul to the sparrow, and to the swallow, little birds that are forever flitting around seeking a home (Psalm 84:3). Not that either of these could ever safely nest on the altar of sacrifice (!) - but his soul has found its rest in the altars (plural) of the LORD of hosts. Without the shedding of blood, there is no remission of sins (Hebrews 9:22), and his rest and ours is found first in the altar of burnt offering, where the sacrifice is presented (representing to us the Cross of Calvary) and next in the altar of incense, where the risen Lord Jesus lifts our prayers, mingled with His, up to the LORD.
The Psalmist calls the LORD of hosts, “my King and my God” (Psalm 84:3). The Christian faith is deeply personal, a relationship rather than a religion. Blessed are those who abide in Christ, and He in them (John 15:4; John 15:7): THEY “shall ever be praising Him” (Psalm 84:4), and ‘shall have confidence and not be ashamed before Him at His coming’ (1 John 2:28). “Selah.” Think on this.
“Blessed is the man whose strength is in thee, in whose heart are the ways” (Psalm 84:5). So reads the Hebrew, without adding any extra words into the translation. The word for “ways” here speaks of a prepared way, as for when a ruling monarch is approaching on their royal tour (cf. Isaiah 40:3-4; Matthew 3:1-3).
So what kind of person is able to say, ‘my strength is in the LORD’ (cf. Psalm 84:5) or ‘I can do all things through Christ who strengthens me’ (Philippians 4:13)? It is a person whose heart has been prepared by the Holy Spirit, that they may ‘repent’ (meaning ‘change their mind about God’)! The light of God has shined into their hearts (2 Corinthians 4:6), and they are made new people in Christ (2 Corinthians 5:17).
Not only are we made new people, but now we are enabled to “walk uprightly” (Psalm 84:11) upon the path of righteousness. We have a new purpose, a new direction in our lives. ‘This is the way, walk ye in it,’ says the Holy Spirit (Isaiah 30:21).
When we are walking in God’s way, it is the LORD who leads us (Genesis 24:27). When we face trials in “the valley of tears” (Psalm 84:6), we can be assured that the LORD knows our way, and will not only bring us through, but will bring us out better (Psalm 23:4; Job 23:10). In all these things we are made ‘more than conquerors through Him that loved us’ (Romans 8:37-39).
The pilgrimage of this life may well be for us a vale of tears, but nevertheless we go on from strength to strength, and will at last appear before God (Psalm 84:7; cf. 2 Corinthians 4:17; Romans 8:18). ‘In this world you shall have tribulation,’ said Jesus, ‘but be of good cheer; I have overcome the world’ (John 16:33).
The Psalmist’s second “Selah” separates between two prayer petitions. The first is that the “LORD God of hosts… the God of Jacob” would “hear” his prayer, and “give ear” (Psalm 84:8). The Psalmist is in no doubt that our God is a prayer hearing, prayer answering God. “Selah.” Think on this!
Then he prays, “Behold, O God our shield, and look upon the face of thine anointed” (Psalm 84:9). Now David was God’s anointed, and if he was the author of this Psalm then he was praying for himself. But the ultimate ‘Anointed One’ is Jesus, great David’s greater Son, and Christian people are anointed in Him. When we pray, ‘in Jesus’ Name,’ we are asking the Father to behold us only inasmuch as we are found in Him.
“For a day in thy courts is better than a thousand” (Psalm 84:10). The superscription of this Psalm includes the words, “to the sons of Korah.” This particular clan were “doorkeepers in the house of God” (Psalm 84:10). This is a time-honoured and honourable job, and much to be preferred than “dwelling in the tents of wickedness.”
“For the LORD God is a sun and shield: the LORD will give grace and glory: no good thing will He withhold from them that walk uprightly” (Psalm 84:11). In the words of John Newton’s ‘Amazing Grace’: ‘It is ‘grace that brought me safe thus far, and grace will bring me home.’ Not only to the earthly tabernacle or Temple, but to the heavenly glory.
No wonder the Psalmist can conclude with one final beatitude (cf. the two around the first “Selah”, Psalm 84:4-5). “O LORD of hosts, blessed is the man who trusts in thee” (Psalm 84:12).
(C). RENEWING OUR COVENANT WITH THE LORD.
Joshua 24:1-2, Joshua 24:14-18.
The choice of Shechem as the site for the renewal of the covenant after the conquests under Joshua is significant. This was where the LORD had promised Abram both ‘this land’ and ‘a seed’ to occupy it, and Abram had ‘built an altar to the LORD’ (Genesis 12:6-7). It was also the site where Jacob’s household forsook their idols and Jacob buried the offending items ‘under the oak which was by Shechem’ (Genesis 35:4).
Joshua gathered all the tribes of Israel to Shechem, descendants of both Abraham and Jacob, and there they presented themselves before the LORD (Joshua 24:1). Joshua recited the history of the dealings of the LORD with their nation thus far: beginning with the call of Abram, right up to their present possession of the land by the grace of the LORD (Joshua 24:2-13). It may take a while, but the LORD always keeps His promises!
After this recital, Joshua called for a response. “Because of all this, give reverence to the LORD, serve Him in sincerity and in truth, and put away the idol gods which your fathers served before the call of Abraham, and even more recently in Egypt, and serve ye the LORD” (Joshua 24:14). In this way both our references to Abraham and to Jacob are called to memory: forsake the moon worship which Abraham left behind and forsake the impotent ‘gods’ of Egypt which the Almighty LORD so convincingly defeated just one generation ago.
The call of Joshua is not so much an evangelistic appeal, as we might be inclined to interpret it, as a call to recommitment on the part of those who are already recipients of the benefits of the LORD. The choice presented by Joshua is not so much, ‘choose the LORD or these other gods’ as “IF you will not choose the LORD, then choose which of these non-deities you will serve: the gods of the past, which failed - or perhaps the gods of the Amorites, who you have dispossessed.” Put that way, the choice is ridiculous: “As for me and my house, we WILL serve the LORD” (Joshua 24:15)!
When it is put like that, the people respond accordingly: “Far be it from us that we should forsake the LORD to serve other gods” (Joshua 24:16). However, the wording of their argument seems to take only utilitarian considerations into account (Joshua 24:17-18). It is easy to make recommitments when all seems to be going well: but what about those other times which may yet befall us?
(D). THE RELATIONSHIP OF THE LORD TO THE RIGHTEOUS.
Psalm 34:15-22.
Jesus adopts the general principle, “the measure you give will be the measure you get” (Mark 4:24). This is because, despite all appearances to the contrary, we are still living in a moral universe.
Yet God does allow bad things to happen to good people, as the history of Job illustrates (Job 1-2). And good things do happen to bad people (Job 21:7-15).
The conclusion of the book of Job illustrates how things do come right in the end (Job 42:12-16). And not only right, but better (read again Mark 4:24, in its entirety).
David warned us not to be envious at the wicked (Psalm 37:1). Yet Asaph bemoaned the apparent inequalities of life (Psalm 73:3-14). Where was God in all this? The resolution of Asaph’s complaint came about when he “went into the sanctuary of God, and considered their end” (Psalm 73:17).
Sometimes we cannot account for the LORD seeming to turn His face away from us, and to remove His favour - but we know that He is working in all things for the good of His people (Romans 8:28).
Psalm 34:15-22 is part of the outworking of the good life of Psalm 34:12 (cf. 1 Peter 3:10-12). The dichotomy between the “righteous” and the “wicked” relates to choices that have already been made within the visible community of God’s people (Joshua 24:14-15). David could afford the luxury of calling his followers “humble” (Psalm 34:2), “saints” (Psalm 34:9), “children” (Psalm 34:11), and “righteous” (Psalm 34:15).
There are several anthropomorphisms of covenant relationship in this section.
Psalm 34:15. The “eyes” of the LORD are upon the righteous.
His “ears” are open to their cry. The testimony of Psalm 34 informs us that the LORD does hear the cry of the righteous (Psalm 34:4; Psalm 34:6; Psalm 34:15 Psalm 34:17).
Psalm 34:16. The “face” of the LORD is against those that do evil, and cuts off their remembrance.
This speaks of exclusion from the community (excommunication), exile and - ultimately - death.
When we are in the midst of trials and tribulations, we often imagine that the LORD has given up on us. We cannot ‘feel’ the presence of God, nor can we make sense of our afflictions, so we presume that He has deserted us: but He has said, “I will never leave you nor forsake you” (Hebrews 13:5). It is only in retrospect that we discover that He has been there all along.
There are also several verbs of deliverance in this section.
Psalm 34:17. The LORD “rescues” the righteous out of all their troubles.
Psalm 34:18. He “saves” such as be of a contrite spirit.
In our very sense of brokenness and dereliction, He is ‘nigh’ - nearer than ever before - carrying us over the difficult bits of the sandy terrain. His saving work continues even in the “valley of the shadow of death” (Psalm 23:4) - and of doubt.
Psalm 34:19. The Bible never denies that the righteous do suffer. Yet the LORD “rescues” them out of all their afflictions.
Psalm 34:20. He “keeps” all their bones. Not a bone of the Passover lamb was to be broken (Exodus 12:46). This prefigured the crucifixion of Jesus (John 19:33-36).
The resolution of the dichotomy between the righteous and the wicked is that each will reap just what they sow (Galatians 6:7-8).
Psalm 34:21. Evil itself shall slay those who persist in their wicked ways. Those who hate the righteous shall be desolate.
Psalm 34:22. The LORD “redeems” the soul of His servants. This echoes the positive assertion of Psalm 34:20. The idea of rescue echoes the beatitude of Psalm 34:8.
There is “no condemnation” to those who are in Christ Jesus - redeemed by the blood of the Lamb - “walking not after the flesh but after the Spirit” (Romans 8:1).
(E). A SPIRITUAL ARMOURY.
Ephesians 6:10-20.
“Go on being made strong,” begins the final exhortation of this Epistle. Having been made strong in the past by relying on the Lord, so make your stand now “in the power of His might” (Ephesians 6:10). Do not yield one inch: do not ‘give place to the devil’ (Ephesians 4:27).
At first sight the language here seems to point us toward a defensive posture. The watchword, after all, seems to be to “stand” (Ephesians 6:11; Ephesians 6:13; Ephesians 6:14). Much of the armour also is protective (Ephesians 6:14-16): but there is no covering for the back, as we are not of those who turn their back to the enemy, or run away.
One other strategy of preparation is to understand what we are up against. This is no flesh and blood struggle (Ephesians 6:12; Ephesians 6:16). We must not make the mistake of the sons of Sceva (Acts 19:13-16). ‘The weapons of our warfare are not carnal,’ but spiritual (2 Corinthians 10:4-5).
“Having put on” God’s armour (Ephesians 6:11), we are prepared to make our stand. However, the fact that the 'gates of hell shall not prevail against' the faithful church (Matthew 16:18) puts us more on the offensive than the defensive. As we receive the helmet, and take up the sword (Ephesians 6:17-18), we realise that we are in attack mode, and must keep alert (Ephesians 5:16).
The “sword of the Spirit” is “the word of God” (Ephesians 6:17).
Interestingly the word translated “word” here is not ‘logos’. The ‘logos of God’ normally refers to the entirety of Scripture (Hebrews 4:12). Or to Jesus as the enfleshment of that word (John 1:14).
The word is ‘rhema’ – an utterance which proves to be apt for the particular situation in which it is uttered. It is a ‘word in season’ (Proverbs 15:23). The Lord Jesus uses the same word (rhema) when referring to His sayings (John 6:63).
Having made our stand, pronounced our allegiance, and defended the faith: it is now time to move forward. We have a message to proclaim, a word to preach, and testimonies to declare. We have all power, and all might as we move forward together, at the command of King Jesus, and in accordance with His word.
Yet there is one more weapon in our armoury, and one without which we would surely fail. There is no military analogy for “prayer, all prayer, and supplication in the Spirit” (Ephesians 6:18). Such prayers are, unashamedly, for our fellow-believers who share with us in the worldwide propagation of the gospel.
Such prayers are also uttered with the help of the Spirit (Romans 8:26-27). We pray for our leaders, our speakers, to be given “utterance” (the word used here is ‘logos’) that will make sense of the gospel to people of diverse backgrounds and situations (Ephesians 6:19). We pray for all ambassadors of the faith – especially those who are held captive for speaking the truth: that they may continue to speak right words, ‘in season or out of season’ (2 Timothy 4:2), with the same boldness and singleness of purpose (Ephesians 6:20).
The battle is not ours, but the Lord’s (2 Chronicles 20:15). It is not by our own might, nor by our own power, but by His Spirit that we gain the victory (Zechariah 4:6). The war was already won on the day when Jesus cried, ‘It is finished’ (John 19:30).
(F). A FAILURE TO UNDERSTAND.
John 6:56-69
Like Nicodemus who struggled with the concept of being born again (John 3:4; John 3:9), the Jews in the Capernaum synagogue (John 6:59) struggled to understand what Jesus was talking about (John 6:41; John 6:52). Jesus’ response (John 6:53-57) is only a veiled reference to the communion in its immediate context. However, since these words were spoken at the season of Passover it is not inappropriate to refer to “eating His flesh and drinking His blood” at Communion, provided we understand that this is only a figurative expression and symbolic action for “believing unto everlasting life” (cf. John 6:47).
Again it is a sad reflection upon humankind that with such weighty teaching many of Jesus’ would-be and so-called “disciples” turned back (John 6:60; John 6:66). However, since 'We are not of those who draw back' (Hebrews 10:39), let us be like Peter and the eleven who remained: “We believe and are sure that you are the Christ, the Son of the living God” (John 6:69). Amen.
