(152) June 1: 2 Chronicles 1-3
& John 12:1-19
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read consider what we learn
about Solomon’s rule.
To ponder:
With the baton now passed, the book
begins affirming Solomon established himself “firmly” over the kingdom, but
only because the LORD was with him, making him “exceedingly great.” Solomon’s
greatness is then recounted. First, Solomon leads “all Israel” in devotion to
God by having the assembly of its leaders join him at Gibeon to “enquire of the
LORD” – the act of kings that do right. The author ensures we are clear this
was acceptable despite being a high place: Although David had erected his own
tent in Jerusalem and taken the ark there, the tabernacle and its altar were at
Gibeon (the note about Bezalel affirms it was the original). This helps us
understand that to do something “before the LORD” didn’t require the ark, but
might simply refer to something done in acknowledgement of God’s special
presence, and perhaps in the context of worship. So Solomon offered 1000 burnt
offerings - the offering that expressed devotion to God.
Having
displayed humility in requesting wisdom from God and been promised wealth,
riches and honour (see notes on 1 Kgs 3), we read Solomon reigned from Jerusalem .
There is however a hint of his failings in the record of the horses and silver
and gold he accumulated (see Deut 17v16-17, and notes on 1 Kgs 10v26-29).
After
the build up of the previous book, Solomon then gives orders for the temple to
finally be built, arranging workers and foremen. These were taken from the
aliens within Israel, enabling Israelites to continue their day to day work
(2v17). The census Solomon took of these aliens (2v18) was not sinful as
David’s was. Its motives were pure, and it was not of Israelites, and so did
not suggest any doubt as to God’s promise to multiply his people.
The significance
of Hiram’s assistance is that of the nations serving God’s anointed king and
supporting his worship (see notes on 1 Kgs 5). What is recorded here and not in
1 Kings is Solomon’s outline of the work to be done within the temple. This would
ensure the post-exilic readers were clear what must take place once the temple
in their day was rebuilt. Solomon is also uncompromisingly clear both that
Israel’s God “is greater” than all others and so supreme over the nations, and
that he cannot therefore be contained within a temple – or even heaven itself. We
should not read this as an affirmation of foreign gods as real. The author (and
Solomon himself) knew quite well they were not (1 Chr 16v26). The point is
simply that Israel’s God is due all worship. And in our pluralistic age this
clarity needs to be our own. It is for these same reasons that those of other
religions, like Hiram, need to turn from their idols to worship the true God.
Indeed, Paul echoes Solomon in making just this point (Acts 17v24-34).
The third extra
to the account in 1 Kings is Hiram’s praise of God. He declares that God’s love
for Israel is expressed in providing such a wise king, with his commitment to
building the temple and his own palace. As with the Queen of Sheba (1 Kgs 10)
we see Solomon fulfilling Israel’s role of displaying God’s wisdom to the
nations (see Deut 4v6-8). And as people witness Christ’s rule of the church,
they come today to praise God for his love in providing such a wise king who is
building the church as the temple of God’s presence. Indeed, to be ruled by
such a king is a reason for aligning ourselves with the people of God through
faith.
The
details of the temple were a reminder of Eden (see notes on 1 Kgs 6). It
measured 90 feet long, 30 feet wide, and a little over 40 feet high.
Significant is that the location was not only Arunah’s threshing floor (1 Chr
21), but Mount Moriah, which Abraham named “the LORD will provide” after he
provided a ram so Abraham didn’t have to sacrifice Isaac. Here God would now
provide atonement through the sacrificing of animals until one day sacrificing
his own son to make that atonement full and permanent.
Praying it home:
Praise God for providing us with
such a wise king in Jesus. Pray for those sharing the gospel with people of
other religions, that they would be clear and their hearers would turn to the
true God.
Thinking further:
To read the NIV Study Bible
introduction to 2 Chronicles, click
here.
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(153) June 2: 2 Chronicles 4-6
& John 12:20-50
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read consider the
significance of the temple.
To ponder:
As the detail of the temple
continues, we are faced not simply with the fact that it is richly adorned, but
with its magnificence. For example, its altar (mentioned only in passing in 1
Kings 7v48) is around four times bigger than that in the tabernacle. And the “sea”
(bowl) used by the priests for washing, is seven and a half feet in diameter,
holding 14,500 gallons of water (4v2-6 and NIV footnotes). Moreover, whereas
the tabernacle had only one washbasin, lampstand and table, the temple has ten,
as well as many other items and much bronze – a strong and particularly gleaming
metal. The wonder of it all is stressed by the fact that everything “amounted
to so much that the weight of bronze was not determined.” Christians are not
called to construct elaborate buildings for God’s presence as he now resides
within his people. But it is not wrong to spend money on glorifying God and
building his church (Mk 14v1-9).
When
all done, Solomon brought in the items David had dedicated (see 1 Chr 26v26-28,
perhaps also 1 Chr 29v2-5), and then summond the leaders of Israel to bring in
the ark (from elsewhere in the city), and the tabernacle itself (from Gibeon). (see
notes on 1 Kings 8). This clearly symbolised the replacement of the tabernacle
with the temple. Appropriately it was the feast of tabernacles when God’s
provision is remembered. And it is made absolutely clear everything was done
fittingly with the Levites carrying the articles as was required by the law,
and an innumerable amount of sheep and cattle being sacrificed (presumably as burnt
and fellowship offerings, Lev 1, 3). We should note the comment that the poles
of the ark “are still there today” (5v9) must be from the source the author is
using, and included to affirm that the poles had been seen, proving the
presence of the ark. The book actually ends after the temple has been destroyed
and the ark lost (36v18-19).
The
climax comes as the priests withdraw from the Holy
Place (ie. the room next to the Most
Holy Place where the ark resided), marking the
fact that everything was now in place. We are told they were consecrated and so
fit to be there. With everyone dressed in “fine linen,” as required in God’s
holy presence, a massive orchestra of trumpets, with cymbals, harps and lyres,
then accompanied a choir comprising “all” the Levitical musicians in singing of
God’s goodness and enduring love. Then God’s glory (the manifestation of his
very nature) filled the temple in the form of a cloud so the priests couldn’t
perform their service (as Ex 40v34-35). This is why so much space has been
given to listing those who served in the temple, to the preparations for its building
and then the building itself. The temple was the place of God’s special
presence – the sign of God’s goodness and love to Israel, without which she
could never enjoy security or prosperity in the land, or fulfil the purposes
God had for her. We cannot therefore stress the temple’s importance too much.
For want of a better analogy, just as a ship is pointless without an engine
room to power it, so Israel’s existence was futile without the temple because
of the one who resided there. Likewise, the indwelling of the Holy Spirit is
essential to the Christian and church.
Solomon’s
praise reflects this understanding (see also notes on 1 Kings 8). He recounts
God’s covenant with David in a way that parallels it in importance with Israel's
covenant, and suggests his choice of Jerusalem for “his name” as the most significant
event since the Exodus (6v5-6). His prayer then displays his awareness that God
cannot dwell in a building, seeing the temple instead as the place of what
might be called his “attentive” presence (6v19, 40, 7v15). In Hebrew thought a
name respresents the nature and so reputation of the individual (Ex 34v5-7). So
for God’s name to reside in the temple, meant it was to there that the
Israelite should look for God to act according to his nature and for the sake
of his own glory or reputation. Solomon therefore prays that God would answer
prayers prayed towards the temple so that he is honoured (6v31, 33). All this
is implied as we pray in Jesus’ “name” to God’s presence in heaven.
Solomon
concludes calling God, as it were, to get up and come to his resting place.
Praying that priests be “clothed with salvation” may refer to how the High
Priest would wear the names of Israel’s twelve tribes and “bear their guilt” on
a plate attached to his turban, and so be able to represent and make atonement
for Israel (Ex 28v6-38). “Saints” (lit. “holy ones”) refers to all the people, here
rejoicing in God’s goodness in forgiving them. 6v41-42 therefore pray that God
would save his people through the work of the temple and so fulfil his promise of
granting David an everlasting kingdom. For us it is a prayer that God would
fulfil this in Christ by saving us according to the gospel, to our everlasting joy.
Praying it home:
Praise God for forever dwelling in
us and in the church. Pray we would turn to him for mercy and in time of need.
Thinking further:
None today.
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(154) June 3: 2 Chronicles 7-9
& John 13:1-17
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read consider the traits of
Solomon’s kingdom.
To ponder:
After Solomon’s prayer fire from
heaven consumed the offerings (as 1 Kgs 18v38-39). With the manifestation of
God’s glory that may have remained in the temple throughout, God therefore
signalled his approval by two means. The people rightly worshipped face-down,
joining the musicians in thanking God for his goodness and love. Worship is always
the most fitting response to a revelation of God’s glory and special presence,
whether in Jesus, in the conviction of his word, or witnessing him act within
the church.
The
king and people then offered 44,000 animals - a huge display of devotion and of
the necessity of atonement if God is to dwell amongst his people. The
implication is that this “dedicated” the temple to God, perhaps by reflecting
the devotion with which it had been built, or by making atonement for its
defilement by sin so that God could dwell there. The choir and orchestra
continued their praise with instruments David had ensured were made just for
this purpose. His grasp of the importance of praise moved him to ensure music
ministry was properly resourced.
See notes on 1
Kings 8v62-9v28 for 1 Chronicles 7v7-8v18 which is almost identical. Having
dedicate the temple, Solomon “consecrated” the courtyard. Again, this seemed to
be by numerous sacrifices. This may have taken days during the two week
festival. Some time after that God appeared to Solomon at night, presumably in
a vision or dream, affirming his choice of the temple, but also warning Solomon
(and by implication his descendents) that if he turned away, God would uproot
Israel and reject his temple. Unique to the Chronicler's account is God’s
promise that if after suffering his judgement the people humbly pray and turn
from their sin, he will forgive them and heal the land. This would remind the
post-exilic readers of this need if they were to see the kingdom thrive again,
and reminds Christians that with such repentance they will receive a healed creation.
Although our own land is not promised us as Israel’s was and we are not under a
covenant that promises fruitfulness for faithfulness, God does afflict the land
of other nations because of sin (Lev 18v24-28) suggesting these principles may
still apply where many within a nation display true repentance too.
It seems the
building of the temple and palace took twenty years. It is only having
completed this work that Solomon rebuilt other parts of the kingdom and
establishing its territories. There is a lesson here about prioritising the
building of the church (see Haggai). We read too that the priests and Levites
didn’t deviate from Solomon’s commands “in any matter” - a model for us before
Christ. And Solomon’s concern for what was right was such that he would not
even have his Egyptian wife live in David’s palace because it had been made holy
by the ark’s presence, and so, in not being an Israelite, she would defile it.
2 Chronicles 9
is almost identical to 1 Kings 10 (see notes there). The Queen of Sheba is
“overwhealmed” by Solomon’s wisdom and greatness, praising God for his love in
giving Israel such a king. This is followed by an account of Solomon’s wealth
and achievements with a note that he was “greater in riches and wisdom” than
all other “kings of the earth,” and that they came to hear his wisdom. This
helps us understand why his death is then recorded with no mention of his apostacy.
The author knows his readers are aware of these details from other sources.
Instead, his purpose is to portray the ways in which David and Solomon
exemplified ideal kingship as a model of what Israel were to look for in the
ultimate fulfilment of the Davidic covenant (1 Chr 17). The attraction of the
world to Solomon’s wise and righteous rule and the splendour, security and
prosperity of his kingdom centred on the worship of God and reliance upon his
presence, all patterns the coming kingdom of Christ, whose rule we already
experience.
Praying it home:
Praise God for the incomprehensible
glory of the kingdom he is establishing in Jesus. Pray that he would grant you
an ongoing spirit of praise and thanksgiving for his goodness and love in
response.
Thinking further: The Temple
With all its detail that seems
quite obsolete to the modern reader, 1 and 2 Chronicles affirm how critical the
temple was for Israel. It was the place of God’s attentive presence on earth,
where atonement was made so that his holy presence could remain within Israel
without breaking out against the Israelites for their sin. It was therefore
essential to God’s ongoing fulfilment of his promises, and a constant reminder
to Israel of their need to worship God with praise and obedience, and of God’s
readiness to act for them if only they would call upon him. Indeed, its
furnishings were designed to bring home God’s holiness and majesty together
with his goal of reversing the curse and establishing a new Eden for his people.
The destruction of the temple by the Babylonians (and the second temple by the
Romans) was therefore profoundly symbolic. It demonstrated that God had
withdrawn his presence and so his protection and blessing, giving the
appearance that his promises and eternal kingdom would never be fulfilled. How
significant then, when the Word was said to have “tabernacle” amongst us (Jn
1v14) and Jesus taught that his body is now the temple (Jn 2v13-22). It meant
he was the locus of God’s attentive presence in the world, the place of
atonement, and the centre for worship to whom we should look in prayer.
Moreover, he was the emobodiment of God’s holiness and majesty and the
firstfruits of the new creation. The church is only described as the temple in
the sense that it is united to him and so Christ’s spiritual body. It therefore
fulfils all these roles not apart from Christ, but in the sense that it is
filled with the Spirit of Christ and so looks people to Christ (Eph 1v22-23,
2v19-22). So the Bible ends with the New Jerusalem, which is the people of God,
not having a temple because the LORD and the Lamb are its temple (Rev 21v22-27).
In other words, there is no need of a building to house their presence and keep
it separate from a sinful people because sin will be no more, and so God and
Christ will be directly present, filling the entire city which is described
with temple-like language. The point is that God will then dwell permanently
with his people, ensuring their protection, blessing and the fulfilment of his
promises in the Eden-like new creation.
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(155) June 4: 2 Chronicles 10-12
& John 13:18-38
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read consider what we’re
learning about God’s promise to David.
To ponder:
10v1-11v4 is almost identical to 1
Kings 12v1-19, 21-24 (see notes there). We’re not told the prophecy about
Jeroboam becoming king of the ten northern tribes (9v29, 1 Kgs 11v26-40). As
we’ll see, the author is concerned about the kings of Judah (the south) and
those of Israel (the north) only so far as they impact Judah. And so the focus
is on Solomon’s son Rehoboam being made king, but “not listening to the
people,” which left him reigning over just Judah and Benjamin. The point is
that after all the hope of an everlasting kingdom being established through
Solomon (1 Chr 17v11-14), not only has he died, but his son proves himself
lacking his father’s wisdom and so unable to maintain his quality of rule or
keep the kingdom together. This is seen further by his many wives (against Deut
17v17) and his abandonment of “the law of the LORD.” We should be thankful that
our wise and righteous king lives forever to maintain the glory of his kingdom.
What
is also learnt, is that Rehoboam’s actions do not mean God’s promise is
thwarted. These events were “from God” and fulfilling his word to Jeroboam
(10v15, 11v4). Moreover, we see something of the future of God’s promise in the
role Judah then takes. Rehoboam fortifies his kingdom (11v5-12) so it is firmly
his, and acts “wisely” (and so like Solomon) in dispersing his sons to oversee
its towns and districts (11v23). And when Jeroboam in the north rejects God’s
priests and Levites to appoint others to serve his high places and idols, the
priests and Levites “abandon” their land and property to come to Jerusalem and
Judah where they can offer sacrifices at the temple as prescribed by the law.
Indeed, those from “every” northern tribe who “set their hearts on seeking the
LORD” followed them, strengthening the kingdom of Judah, supporting Rehoboam,
and walking in the faithful ways of David and Solomon.
Here we see the
idea of a “remnant” form - a faithful group from the wider people of God. We
also see that the future for the faithful is with Judah and David’s line. As
Pentecost illustrated, faithful Israelites are now united in the one kingdom of
God through their common faith in Christ. They, and Gentiles too, are to turn
from the false religion and idolatry of the world, and be prepared to leave
everything in order to give him their allegiance, join his people in the
church, and so worship God rightly.
Under
Rehoboam, however, this time security and faithfulness only lasted three years
(11v17). “All Israel” (often meaning Judah in this book) followed his
abandonment of God’s law, so by God’s hand the Egyptian king captured the
fortified cities. The key lesson is that if one abandons God, in judgement he
abandons them to the hostility of the world; and that this is “just” (12v5-6).
We see this in Adam and Eve’s exile from Eden, and the book’s first readers
would have seen this as an explanation for their recent exile too. Moreover, it
explains the sense of abandonment Jesus expressed on the cross, as he paid this
just penalty for his people. It also warns us that to abandon God in Christ
will mean he will eventually abandon us (Mk 8v38).
The
right response to this truth is exemplified by Rehoboam and “Israel’s” leaders,
who humbled themselves in recognition that this was just and that they had
therefore done wrong. So God sent word through his prophet that he would
“deliver” them, not “pour out” his “wrath,” but still discipline them by
subjecting them to Shishak so they would learn how much better it is to serve
God as king. Here we see the framework of the gospel, but also perhaps
explanation of why God might allow us to continue experiencing hardship.
Shishak’s
removal of the treasures from the temple and palace together with the need to
guard their replacements, again showed the passing of the kingdom’s glory under
Solomon - as did Judah’s continued fighting with the north, 12v15. Moreover,
Rehoboam’s lack of zeal may be seen in only replacing gold with bronze.
Nevertheless, the fact that he did at all and firmly established himself as
king, is consistent with the note that there was “some good in Judah.” However,
the final verdict is that he “did evil” because he didn’t “set his heart on
seeking” the LORD. Achieving some good in life, doesn’t outweigh a failure to
determinedly seek God.
Praying it home:
Praise God for ensuring that his
kingdom under Christ will never be lost. Pray that we would humbly accept our
sinfulness and the just penalty it warrants, and so always set our hearts on
seeking God through Christ.
Thinking further:
None today.
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(156) June 5: 2 Chronicles 13-16
& John 14
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read note what is commended
about Judah’s kings.
To ponder:
Rehoboam was succeeded by his son
Abijah. 1 Kings focuses on his sins, but here some good is recorded.
Outnumbered two to one by Jeroboam, he shouts out how God had given “the
kingship of Israel” to David’s line, so resisting him is to resist “the kingdom
of the LORD.” He then contrasts Jeroboam’s alternative and so false religion
with the faithful adherence of Judah to worshipping God at the temple. Abijah
is therefore confident “God is with” Judah, so Jeroboam is fighting “against
the LORD” and will “not succeed.” And so Judah was victorious “because they
relied on the LORD.” The point is clear. The ideal king Judah needs must be one
who perfectly trusts and obeys. Moreover, God is for his people when they do so.
Indeed, to stand against them is to stand against God. So we can be reassured
the world, the flesh and the devil will not overcome us.
Asa,
Abijah’s son did “right,” removing Judah’s means of idolatry and commanding the
people to seek and obey the LORD. However, although he removed the high places
in Judah he didn’t in the northern towns he inherited (14v5, 15v17, see 1 Kgs
15v14). Again the emphasis is on God blessing those who seek him. Asa declares
for this reason God has given them “rest on every side.” And his prayer makes clear
why the LORD struck down the Cushites: He “called to the LORD,” affirming he
“helps the powerless against the mighty,” and asking his help because he and
Judah “rely” on him and he is their God. Azariah’s prophecy affirms this: As
was seen in the time of the judges (probably the reference in 15v3-6) “the LORD
is with” those who are “with him.” If people “seek him” he “will be found” by
them, but if they “forsake him, he will forsake” them. And so Asa should “be
strong” and confident his work in reforming the kingdom “will be rewarded.” He
therefore continued it, removing idols, repairing the altar, and leading the
people into a covenant to “seek the LORD” with “all their heart and soul” and
execute any who don’t. God clearly approved this as we read “he was found by
them” and “gave them rest on every side” (see also 15v19). We should remember
that in Israel’s unique context the law prescribed the death penalty for
idolatry in order to preserve faith and so the good of the people and the
fulfilment of God’s promises (Ex 22v20, Deut 18v2-7). As Jesus implies (Matt
7v7), to “seek God” is therefore to seek his favour and help, and to “find” him
is to have him act for you because he has become yours. These are astonishing
blessings, but are only ours if we trust and obey.
Asa
didn’t always do quite as well, being rebuked for paying off the king of Aram
to help him against the king of Israel rather than relying on God (see notes on
1 Kgs 15v18-22). The prophet Hanani reminds him of how the LORD had helped him
previously, affirming his “eyes” roam the earth looking for those “whose hearts
are fully committed to him.” Yet rather than repenting, Asa imprisoned Hanani,
oppressed some of his people, and didn’t even seek God’s help when diseased. We
can guard against turning away as he did by remembering God’s past faithfulness
to us and his constant awareness of the state of our heart.
Praying it home:
Praise God for his readiness to act
for his people. Pray that you would seek him in times of need, and never turn
from trusting and obeying him with all you heart.
Thinking further:
None today.
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(157) June 6: 2 Chronicles 17-19
& John 15
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read note Jehoshaphat’s
compromises.
To ponder:
God was with Asa’s son Jehoshaphat
in the early years of his reign, as he “walked” as David had, being “devoted”
to God’s ways, removing aspects of false religion (although not the high places
when they were re-established, 20v33), and even commissioning officials to
teach the people God’s law. Jehoshaphat was therefore able to fortify his
cities and was given strong control of the kingdom, receiving tribute from
Judah, as well as Philistines and Arabs, and enjoying peace because the nations
feared the LORD. His compromise was to align himself with the wicked Ahab by
marriage and aid him in battle (see notes on 1 Kings 22v1-36 for chapter 18).
Through the prophet Jehu God therefore pronounced his wrath against him for
“helping the wicked” and loving “those who hate the LORD.” Although we are to
love the wicked by doing them good, we are not to love them by aiding their
wrongdoing.
The
final note on Jehoshaphat was perhaps prompted by this experience. He appoints
judges, instructing them to judge without injustice, partiality or bribery, and
so for God not man, “who is with you whenever you give a verdict.” Likewise
Jesus promises to be especially present when the church judges Christians in
sin (Matt 18v15-20). Jehoshaphat also appoints priests and Levites to
administer the law and settle disputes, urging them to be faithful and warn
people against sin so that God’s wrath doesn’t come upon them as leaders.
Surely this is a word to today’s ministers when tempted not to speak plainly
about sin and its consequences.
Praying it home:
Praise God for faithful ministers
he puts over his people. Pray he would raise up more who are prepared to speak
plainly about sin, administering his word faithfully.
Thinking further:
None today.
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(158) June 7: 2 Chronicles 20-22
& John 15
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read note the differing
responses to the LORD.
To ponder:
The traits of the ideal king
continue to be noted, whilst the imperfections of those who display them look
us longingly for the one who will establish the enduring kingdom and reign in
untainted righteousness. So faced with a “vast army” Jehoshaphat “resolved to
enquire of the LORD” and “proclaimed a fast.” And the people followed their
ruler as those from “every town” came to seek God. This is the nature of
kingship. A faithful king leads the people into faithfulness, and vice versa.
Jehoshaphat’s
prayer displays where Judah’s hope is grounded. As her God is the God “of
heaven” he rules the nations and cannot be withstood, as was proved by driving
out the Canaanites so his “friend” Abraham’s descendents could populate the
land. Again, the stress is on the blessings of knowing God and so being his friend.
Judah can
therefore be confident having “built a sanctuary” for God and committed
themselves to crying out to him when in need, that he will come to their aid.
Acknowledging their powerlessness against their oppressors and uncertainty as
to what to do, they therefore look to the LORD. What encouragement that as
God’s friends, even if we don’t know how to act in the face of need, we can
know a peace that “transcends” our understanding in committing the matter to
him in prayer (Phil 4v6-7).
In
response, God spoke through his prophet Jahaziel urging the king and his people
not to be afraid or discouraged as the battle is not theirs, but his. He
therefore commanded them to take up positions, but only so they see his
deliverance. The king and people therefore worshipped, the Levites praised, and
immediately – “early in the morning” – they obeyed, with Jehoshaphat urging
them to have faith in God and his word through the prophets. As we feel the
forces of secularism gaining ground, we need to hear this. We may be powerless
and uncertain about how to respond, but we need do nothing more than cry out to
God and trust and so obey his word.
It’s not clear
whether the “ambushes” the LORD set refer to the action of his heavenly army in
the spiritual realm or the infighting of the enemy. Either way, the enemy
groups destroy one-another so that Judah find only dead bodies, remove much
plunder, and therefore praise God at the temple. Moreover, they enjoy a lasting
peace as other countries then fear God. Likewise, we rejoice having witnessed
the death of death in the resurrection of Christ. But we must remain faithful. Later Jehoshaphat compromised by
allying himself with the wicked northern king in order to gain more prosperity
for his kingdom. We can ally ourselves with the unfaithful amongst God’s people
thinking this will help us build his kingdom too. But we should simply trust
him to do that, else we also find our efforts destroyed.
For
2 Chronicles 21v4-10 see notes on 2 Kings 8v16-24. Despite doing evil like Ahab
and the other kings of Israel, Jehoram enjoyed an established rule over Judah
because of God’s promise to David. Nevertheless, because he forsook God Libnah
rose up against Judah. Jehoram’s sin must have been great as he received a
personal letter from Elijah who was a prophet to the northern kingdom not the southern
one. Jehoram had not only committed idolatry but led Judah to also, as well as
murdering his brothers. And so God punished him by having the Philistines carry
off everything from his palace together with his sons and wives (except
Ahaziah, so David’s line could continue). He also afflicted him with a disease
that eventually killed him. It’s a tragic warning against provoking God by
turning to sin, and against a legacy in which no one-regrets our death or can
speak well of anything we’ve done (21v19-20).
Ahaziah
also did evil as Ahab’s house had in Israel, because those of Ahab's house
became his advisors. Indeed, their advice led him into a series of events that
resulted in him and his relatives being murdered (22v5-9), threatening the
kingdom itself (22v9). One thinks of how Psalm 1 promises blessing on those who
“do not walk in the counsel of the wicked” and judgement on those who do. We
need discernment on who to listen to.
Praying it home:
Praise God that because he has
appointed Christ, his kingdom can never be threatened or lost. Pray that
Christians would not be discouraged in the face of secularism but recommit
themselves to prayer and obedience, trusting God and his word.
Thinking further:
None today.
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(159) June 8: 2 Chronicles 23-25
& John 16:16-33
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read note the reasons these
kings fell.
To ponder:
Here we see the focus of
Chronicles: God’s promise to David will only be fulfilled in a king who remains
righteous and retains a concern to build the temple and so promote true worship
(1 Chro 17v11-14). The problem in Judah is that whenever kings start to show
promise, they fall.
After
Ahaziah’s death his mother destroyed the whole royal family so she could reign
(22v10-12). However, David’s line continued because Joash was hidden for six years
by his aunt, the wife of Jehoida the priest. In the seventh year, he then
covenanted with some commanders to gather the Levites and family heads in order
to crown Joash. The whole group then covenanted with Joash, no doubt setting
out the terms of his rule and their service. On the basis of God’s promise to
David and under tight security, Jehoida crowned and anointed Joash, gave him a
copy of the agreement, and had Athaliah killed (see notes on 2 Kgs 11). Jehoida
also made a covenant that he, the king and people would be the LORD’s. The
people then destroyed the items of idolatry, Jehoida restored true worship in
the temple and enthroned the king. The note that this was with singing and
rejoicing is now familiar. Joy and praise accompany godly rule and will
supremely in Christ’s kingdom.
Initially
Joash did “right” as king and used the people’s taxes to have the temple
repaired (see notes on 2 Kgs 12v1-16). This completed the work of restoring
worship in Israel, and so we read “as long as Jehoiada lived, burnt offerings
were presented continually.” But Judah needed a faithful king not just a
faithful priest. And after Jehoida died at an age that affirmed his
righteousness (24v15), Joash listened to Judah’s officials, and “abandoned the
temple,” turning again to idolatry. In mercy God sent prophets like Jehoida’s
son Zechariah, who warned them that if they “forsake” God he would “forsake”
them. But they didn’t listen, and under Joash’s instruction actually stoned
Jehoida’s son, who called on God for justice as he died. So God had Aram
invade. Noteworthy is the fact that numbering just a few they defeated the far
greater Judean force just as a few in Judah had previously defeated many when
God was with them. So Aram killed Judah’s leaders and wounded Joash, who was
then assassinated by his officials for killing Jehoida’s son Zechariah. This is
ironic. The very people who led Joash astray ended up murdering him. Putting
our lot in with the wicked never pays. Not only does it bring down God’s
judgement, but often ends in disloyalty and betrayal.
Like
Joash, his son Amaziah started well, being said to have done “right” - although
“not wholeheartedly.” He punished his father’s murderers which followed the law
(25v4), and listened to the prophet who rebuked him for hiring Israelite
mercenaries. Key here is the prophet’s reasoning that “the LORD is not with
Israel” – affirming his purposes are to be fulfilled through the southern
kingdom. He also responds to Amaziah’s concern at the financial loss of letting
the men go by stressing the LORD could give much more. We are to do right
whatever the consequences, financial or not, and trust God if this brings
difficulty.
After
such obedience, Amaziah was victorious. However, the dismissed and therefore
disgruntled mercenaries raided Judah – a consequence of Amaziah’s foolish
decision to employ them in the first place. Moreover, after God’s help,
astonishingly Amaziah brought back Seir’s gods and worshipped them – provoking
God’s anger. God’s prophet highlighted the stupidity of this. He was consulting
the gods who had already been shown impotent in not saving Seir. It is equally
nonsensical to turn from the one who has demonstrated his power over death and
turn to gods, whether religious or not, who are demonstrably impotent in the
face of it.
Ahaziah
threatened the prophet, listened instead to his advisers, challenged the king
of Israel, ignored his warning to back down, and so, as judgement from God for
his idolatry, was defeated. Moreover, Israel then broke down Jerusalem’s walls
and plundered the temple and palace – undoing part of the work Jehoida had so
faithfully done. Once more we see that only a faithful king will establish an
enduring kingdom.
Praying it home:
Praise God that he is sufficient
for whatever difficulty obedience to him might bring. Pray that you would have
the faith to do what is right whatever the consequences.
Thinking further:
None today.
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(160) June 9: 2 Chronicles 26-28
& John 17
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read consider the
relationship between the kings and the temple.
To ponder:
Uzziah was another who started well,
“seeking God” when instructed by Zechariah. And the principle we’ve learnt from
other kings is clearly stated so we don’t miss it: “As long as he sought the
LORD, God have him success.” So God helped him against numerous enemies, with
some bringing tribute, his fame spreading, he himself becoming powerful,
organising the defences of his kingdom, and even the tilling of its land. These
are the marks of a blessed kingdom under a faithful king. But Uzziah’s pride
led to his downfall, seen particularly in an irreverent attitude to the temple,
burning incense as God had instructed only the priests to do, and then raging
against the priests when confronted. With great irony, he became leprous
meaning he had to be excluded from the temple and from having charge of the
kingdom. It brings the point home so helpfully. He’s not the one through whom
God’s promise to David will be fulfilled (1 Kgs 17v11-12).
Jotham,
however, did better than his father, seeking to rebuild the temple rather than
compromise its worship. And these same blessings marked his kingdom. He
fortified the land, conquered his enemies, received tribute and grew powerful,
all because he was said to “walk steadfastly before the LORD his God.” But
Jotham’s problem was that he couldn’t ensure that the people did the same.
Instead they “continued their corrupt practices.”
It all
highlights that only a king with a perfect attitude to God and so to Israel’s
worship can keep the throne as God had promised one of David’s offspring would.
But he must also be able to change the hearts of the people, so they share his
attitude. Of course, we see both in Christ, who renews hearts by his Spirit.
And the blessings that marked the reigns of Uzziah and Jotham are fulfilled
perfectly in him. He conquers all God’s enemies, even death. His fame spreads
to all nations from whom he is brought tribute through faith. And he exercises
God’s own mighty power, ensuring the security and fruitfulness of his kingdom.
Ahaz is the
antithesis of the king God’s people needed, not only following the idolatry of
the kings of Israel, but sacrificing his sons like the Canaanite nations. And,
consistent with the influence of kings, we read “Judah had forsaken the LORD”
(27v6, 19). And so the security enjoyed under Jotham and Uzziah was lost. God
handed Ahaz over to Aram, with 120,000 killed including leading men. Indeed,
Judah experienced a sort of mini-exile, with 200,000 wives and children taken
to Samaria with much plunder. But God intervened through his prophet Oded,
clarifying he had handed Judah over to Israel in anger, but that Israel should
send the people back as God was angry at them for their sin too. This anger was
no doubt at Israel’s idolatry, but may also have been at her slaughtering Judah
and her desire to enslave the people in contravention of God’s law (Lev
25v39-53). In response, some Israelite leaders ensured the captives were freed,
provided for, nursed, and returned home. To the first readers this was a
reminder that their own return from exile was by God’s hand, and that he was
well able to ensure a remnant of his people endured no matter how oppressed
they became.
Ahaz, however,
looked to the Assyrian king rather than God for help against his enemies,
receiving trouble despite trying to placate him with treasures from the temple,
palace and princes. He even sacrificed to the gods of his enemies, judging that
was why he was defeated - rather than because of God’s anger. He then plundered
and shut the temple, setting up altars and high places to false gods throughout
the land. Likewise, in the face of advancing false religions and worldviews
those in the church can be tempted to somehow incorporate them into their
worship as if their rise suggests they have power, rather than being a
reflection of God’s judgement on our nation (Rom 1v18-32).
Praying it home:
Praise God that through Christ we
are not subject to such a fickle king or insecure kingdom. Pray that Christians
would not be fooled into serving false religions or worldviews, but honour only
God.
Thinking further: The point of 1
and 2 Chronicles
God’s promise to David was to
“establish” his offspring’s kingdom and throne forever. It implies not just an
existent kingdom, but a thriving, secure and enduring one - and one marked by
the king’s concern for the temple in particular (1 Chr 17v11-12). What is
therefore critical to understand in Chronicles, is that just as from Genesis 3
we keep looking for the serpent-crusher with each new character introduced, so
with every king who disappoints and whose kingdom is threatened, we look to the
next to see if he will fulfil these traits and be the one through whom God’s
promise is fulfilled. Indeed, with each that does well, hope is given to the
post-exilic community that their kingdom need not always be a shadow of what it
once was, but that God would bring an even greater king in the end.
This is why the
temple is such a dominant theme in the books. The faithfulness of kings is
assessed by their attitude to the worship of God and so the temple. Indeed, the
long awaited king who will establish God’s everlasting kingdom is expected to
display a concern for these things to the extreme. In this sense the books
build an appreciation of Jesus’ rule by contrast with the kings of Judah. And here
we might recall how Jesus drove people from the temple in his day because
“zeal” for God’s house “consumed” him (Jn 2v17). This act was yet another proof
that he was the Christ, the descendent of David who would build a house for God
(2 Chr 17v11-12). The surprise was that the temple he built was that of his
body, raised from the dead (Jn 2v19-22), and the church comprising all united
to him through faith (Eph 2v21-22).
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(161) June 10: 2 Chronicles 29-31
& John 18:1-23
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read consider how the
traits of the ideal king are seen in Hezekiah.
To ponder:
Between Ahaz and Manasseh, who are
both the antithesis of the ideal king, we find Hezekiah as a model of the sort
of king God promised - not only doing “right,” but as David did.
What
Ahaz undid in terms of the temple, Hezekiah therefore restored, displaying the
concern for the temple necessary if the kingdom was to endure. He opened and
repaired the doors, and commanded the priests and Levites to consecrate
themselves and then systematically consecrate the temple. This was because he
regarded the temple as defiled by the unfaithfulness of previous generations in
not conducting worship there as God required. For this reason, he said God’s
anger had fallen on Judah and Jerusalem, causing them to be conquered and led
into captivity (28v5-8, 17-18). So Hezekiah declared his commitment to covenant
with God so his “fierce anger” would turn away. He therefore encouraged the
Levites and they did their work of purifying everything, carrying what was
unclean away from the place of God’s holiness. We’re told this was done
“according to the word of the LORD” which may refer to previous instructions (1
Chr 28v11-19), the law (Deut 12v2-4), or even some prophetic command.
Again
one considers Jesus cleansing the temple by driving out all that would make it
unclean (Jn 2v12-22). However, full cleansing would come only by destroying the
temple of stone and building a new one in him, comprised of spiritual stones he
had made atonement for by his own death (Eph 2v21-22). We should recognise that
all this was a kingly act by Christ, supremely displaying the attitude expected
of Israel’s kings. And as those who reign in Christ, there is encouragement for
us to cleanse the temple of the church, by reforming its activity according to
God’s word.
Having
purified and set out all the articles as was right, Hezekiah immediately (the
next morning) ensured worship began. Burnt offerings were made by way of
devotion, and sin offerings for Israel’s specific sins. During and after the
offerings, songs were sung and the “whole assembly” bowed in worship. This was
specified as an act of “dedication,” after which, with the king’s
encouragement, the people then “willingly” brought sacrifices, thank and burnt
offerings, to express their own devotion. So much was brought that because an
insufficient number of priests had consecrated themselves, Levites had to help
in the priestly work. So we read the “service of the temple” was
“re-established” and the people rejoiced.
Continuing his holy ambition for reform,
Hezekiah, his officials and the assembly (ie. all key people in Judah) then
decided to celebrate the Passover. And rather than wait another year, they
chose to do it a month later when sufficient priests were consecrated (Num
9v9-11). Moreover, they invited the key northern tribes and everyone else in
both kingdoms to join them. Their letter assumes Israelites had been taken
captive by various “kings” of Assyria before the final exile under Shalmaneser
(2 Kgs 17). It urges the people to return to God and not be unfaithful as these
others were, so that God would return to them and, in compassion, move the
captors to let their family members return to the land (as Judah experienced in
28v9-15). Some scorned this, showing how deserved God’s judgement on Israel
was. Others humbled themselves and came to Jerusalem ,
picturing the united kingdom
that was destined to occur through Christ and began at Pentecost. The people
then removed the items of false worship in and around Jerusalem
and celebrated the Passover, with Hezekiah interceding for those who had not
been able to purify themselves first as the law required (Num 9v12-13). This
shows that although the regulations were necessary to encourage right attitudes
and reflect God’s holiness, it was more important that the worshipper “set his
heart on seeking God.” And when he did, there was forgiveness.
What
follows is much joy and praise, an extra seven days of celebration under
Hezekiah’s leadership and provision, and the destruction of items of false
worship not only in Judah but Ephraim and Manasseh too. Hezekiah then ensured
the ongoing work of the temple, with the people giving their tithes so the
priests could do their work. There could not be higher praise for Hezekiah that
that of 31v20-21. Throughout he is portrayed like a second Solomon. Could he be
the one to rule the kingdom forever?
Praying it home:
Praise God that through Christ that
he has cleansed us from all our unfaithfulness in worship. Pray for the ongoing
reform of all streams of the church, that they would increasingly conform to
God’s word.
Thinking further:
None today.
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(162) June 11: 2 Chronicles 32-33
& John 18:24-40
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read note the desirable
qualities Hezekiah and Manesseh display.
To ponder:
Believers are not guaranteed
freedom from hardship. “After all Hezekiah had so faithfully done” Assyria
still invaded. And at such times it is our response that makes the difference.
Hezekiah acted wisely, blocking springs and streams so the enemy army couldn’t
get water, fortifying Jerusalem and the city of David within it, and appointing
military officers over the people, perhaps to help them fight if they needed
to. Most significantly, he pointed them all to the LORD. His words encourage us
as we face the forces of evil. We can be “strong and courageous” because there
is a “greater power with us” than with any who oppose us. They are “flesh” but
God himself is present to help us and fight our battles. So we should gain
“confidence” as Hezekiah’s hearers did.
The
pressure however increases as later Sennacherib besieges Lachish and sends his
officers to Jerusalem with a message. They explicitly say the people cannot be
“confident” in God, misunderstanding Hezekiah’s reforms to mean that he had
offended God by removing the means of false worship! They also declare, as do
further letters from their king, that their conquering of other lands proved
that “no god” could deliver a people from them. This of course sets them up to
be proved wrong, and for the LORD to be seen as the only true God by delivering
Judah (see 32v19).
The
author is almost blasé about the ease of God’s response. Hezekiah and Isaiah
“cry out in prayer to heaven” where God dwells, and he sends an angel who
annihilates the entire enemy force, and causes Sennacherib to be assassinated
in “the temple of his own god” – displaying which God really rules. We
therefore read “the LORD saved” Hezekiah and Jerusalem, and “from the hand of
all others…taking care of them on every side.” The response of the people was
to bring offerings by way of thanks. The response of the nations was to honour
God’s king. This is a hugely significant deliverance in the history of Israel.
Like
Sennacherib, Satan uses others to ridicule faith, suggest sin, death and false
worldviews are undefeatable, and so knock our confidence in God, bringing
doubt. But our confidence can remain for God’s Christ has promised God is with
us, and those who oppose him will be overcome and destroyed, and their gods
shown to be nothing (Matt 25v41). God will save and care for us.
But,
again, this doesn’t mean we will be free from hardship. Hezekiah almost died
from illness. However, God healed him in answer to his prayer. But he then
responded with pride. 2 Kings 20 suggests this was the pride of showing off his
wealth to the Babylonian envoys (also 2 Chr 32v31). It is not clear how God’s
“wrath” was then expressed to him and the people. It is possible that it was in
Sennacherib’s attack, which took place “in those days” (32v1-23, 24). Whatever,
when the king and people repented God forestalled his wrath for the future –
ie. the coming exile.
This
lesson in repentance is taught to the extreme by Manesseh. After Hezekiah’s
general greatness is recounted, we read how the general mark of his son
Manesseh’s reign was “much evil,”
provoking the LORD to anger. Not only did he reverse Hezekiah’s reforms
but embraced the most depraved practices of the nations (33v1-9) causing the
people to do “more evil” than those “nations” themselves. In grace God warned
them through his prophets (33v18), but they ignored him. So Assyria attacked
and took Manesseh into exile with a hook in his nose like an animal and
shackles like a slave. Astonishingly, Manesseh then sought God’s favour and
humbled himself in repentance. And in answer to Solomon’s prayer when the
temple was dedicated (2 Chr 6v36-39, see also Deut 30v1-10), God brought him
back and Manesseh knew he was God. He then acted like a righteous king, rebuilding
the city of David, eradicating false worship, restoring the worship of the
temple, and urging the people to serve God – although they continued to worship
him at the high places.
This is an
astonishing example of God’s limitless grace, and the possibility of repentance
no matter how far we fall. Indeed, we are urged to that repentance all the more
when considering that Amnon, Manesseh’s son, did not repent, only “increasing”
his guilt. However, to the original readers, Manesseh’s experience patterns theirs,
teaching that having returned from their exile, they are to know the LORD is
God, restore the worship of the temple and urge one-another to faithfulness.
Having experienced our own redemption through repentance from our captivity to
sin and exile from Eden, we are therefore urged to do the same.
Praying it home:
Praise God for the ease with which
he can deliver those who look to him. Pray that you would respond to his grace
as Manesseh did.
Thinking further:
None today.
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(163) June 12: 2 Chronicles 34-36
& John 19:1-22
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read note why Judah
went into exile.
To ponder:
Like Hezekiah, Josiah is a great
king, not turning from the ways of David. He is also a challenge to teenagers,
first seeking God when 16 years old (34v3 and 1). At 20 he then began the godly
act of ridding Judah of her idolatry (see notes on 2 Kgs 23). At 26 he sought
to “repair the temple.” 34v8 may read “when he had purged the land and the
temple.” So having got rid of false worship he established true worship. Reform
of the church takes time.
The
repairs were done with money brought in worship by Judah, Benjamin and the
“remnant” of Israel who had emigrated there out of a desire to be faithful. We
should not be surprised that building the church has always been funded and
performed by a core. All was done faithfully and under the supervision of the
Levites, as they were responsible for the things of the temple.
The
book of the law was probably Deuteronomy (or its form then) as it recounts the
curses for sin (34v24, Deut 27-28). Josiah’s response to reading it is a model
for us as we come to scripture. He mourns his sin and that of God’s people,
enquiring of God as to what should be done for him and them. He acknowledges
God’s anger is “great” and already “poured out,” no doubt in the exile of the
north and the hostility faced by the south. Moreover, he is clear this is
because previous generations had not kept God’s word in the book. This assumes
the words of Deuteronomy and God’s words are one, and ensures the reader
understands why the north and later south were conquered. The prophetess Huldah
predicts future disaster on both “the place” (ie. temple) and “people” because
of their idolatry, and according to the curses in the book. This refers to the
coming exile by Babylon. The note that God’s anger is unquenchable therefore
means that it will not be extinguished and so these events will definitely
happen, despite Josiah’s faithfulness. However, because of his repentance
Josiah will be saved from the disaster through death – a reminder that we are
saved from judgement by humbling ourselves with tears over our sin too.
In
continuing his reforms anyway, Josiah shows we should not sit back from
building the church because we have our salvation. Central is his celebration
of the Passover. The note that the ark needed to be put in the temple suggests
it had been removed elsewhere, perhaps to a high place. With it returned,
Josiah and his officials contribute sacrifices and offerings, and are careful
that the instructions of both David and Moses are followed. The sense is that
during the feast, things hadn’t been as honouring to God since the time of
Samuel! Yet Jesus celebrates a Passover of an even greater order, contributing
his very life, rather than just animals, and having billions from all nations
feast on him.
As
with previous kings, Josiah showed himself fallible, foolishly engaging in
Egypt’s conflict without enquiring of the LORD, and ignoring the Egyptian
king’s claim that he was doing God’s will and so Josiah was “opposing God.” Yet
this proved God’s means of saving Josiah as promised (34v28), and didn’t
detract from his supremacy as king, marked by the laments that were sung for
him from then on.
The
next three kings all did evil. They reflect the decline of the southern kingdom
as both the monarchy and temple (here, its items, assumed in 36v3), the two
aspects of God’s promise to David, are repeatedly removed (Jehoakim may not
have actually been taken to Babylon, 2 Kgs 24v1-6). The sin of the kings and
people is then confirmed under Zedekiah. He refused to humble himself before
God’s word through Zechariah, broke his oath in God’s name by rebelling against
Nebuchadnezzar, and would not bow his head or soften his heart to God.
Moreover, the leaders of the priests and people increased in their
unfaithfulness, defiling the temple and mocking God’s prophets who he sent in
pity. And so, just as defiled items might be destroyed to remove them from
God’s presence, God handed the nation over to Nebuchadnezzar, who killed the
people, including those serving in the sanctuary, plundered and burnt the
temple, and destroyed Jerusalem ’s
wall and palaces. Although it wasn’t literally the case, the sense of 36v20 is
that all God’s people were either killed or taken to Babylon to serve its king
and his sons rather than God.
God’s people were
no longer in his place and under his rule and ruler. His purpose therefore
seems thwarted. But the book ends in hope: The note about the land enjoying its
Sabbath shows God still had plans for it, and was just ensuring Israel’s
failure to obey him was put right. And so, after the seventy years he
specified, God moved Cyrus, the conqueror of Babylon, a pagan king, to build a
new temple for him at Jerusalem and allow the people to return. God had not
forgotten his promises to David, Israel or Abraham.
Praying it home:
Praise God that because of his
faithfulness, nothing can hinder the fulfilment of his promises. Pray that you
give your whole self to heeding God’s word as Josiah did.
Thinking further:
None today.
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