Ezra 1 - 4
Nothing would have been more significant, and more surprising, than for the Jewish exiles to hear King Cyrus of Persia decree that they return to Jerusalem to “rebuild the house of the LORD, the God of Israel” (1:3). Yet that’s exactly what took place in the year 538 B.C., as recounted both in the end of 2 Chronicles, and in the opening lines of Ezra. So nearly 50,000 of these weary exiles (including servants & singers) returned home to rebuild their lives, 70 or so years after their ancestors were taken captive to Babylon (a handful of them would have been alive at the time of the exile as well). With a mixture of joy and sorrow, they set to work at rebuilding God’s house. Yet not all the inhabitants in and around Judea were excited to see this work undertaken. Through discouragement, intimidation, and political petitioning, a successor to King Cyrus would eventually order the work halted. Would the LORD see to it that this good work is completed? Tune in tomorrow to find out! Reflect: What good work might the Lord be doing around you now? In your life personally? If you’re married, in the life of your family? In the life of our church? In the life of our city? Nation? World? Take a moment to reflect on some specific good work you think God is up to. Do you think He will complete that work? Connect: You may not ultimately know whether the LORD will complete the work that came to mind, but the Apostle Paul, in writing to the church at Philippi, lets us know one thing is for certain: the LORD will complete the work of salvation He began in us! And I am sure of this, that He who began a good work in you will bring it to completion at the day of Jesus Christ. Philippians 1:6 - Rev. John McCombs Daniel 5 - 7:14
We mentioned yesterday that the end of Daniel 4 represents a midpoint in this section of the book. That is because the next three narratives mirror its preceding stories in reverse order. Belshazzar’s pride that ultimately condemns him with the handwriting on the wall (Ch. 5) is in direct contrast with the humility of his father’s in the face of pride in the previous chapter. The plot to kill Daniel and sentencing him to the lion’s den (Ch. 6) corresponds with his own friends’ encounter with the fiery furnace (Ch. 3). And the highlight of the whole book with the visions of the four beasts, the Ancient of Days, and the Son of Man (Ch. 7) connects with Daniel’s original interpretation of Nebuchadnezzar’s dream with the statue and rock (Ch. 2). The sandwich structure of these narratives emphasizes God’s sovereign plan throughout history and the importance of conveying humility in relationship with Him. Whenever the Son of Man title is used in the Bible, it is in direct reference to this vision in Daniel 7. The prophecy brings to mind the promises made to David in 2 Sam. 7 when speaking of a ruler who would have an everlasting dominion over all the earth. Over time, this title was synonymous with the long-awaited Messiah come to deliver God’s people from all the brokenness in this world marred with sin. The stone that crushed the four-material statue to become a thriving mountain in Ch. 2 spoke of a supernatural force that would crush the tyrannical rule of man and reestablish the shalom found in the Garden of Eden. And the Son of Man that would tame these four beasts, representing oppressive human regimes, would come to exercise his rule over all the nations throughout all history. Reflect The nail in the coffin for Jesus’ conviction in the gospel of Mark is his direct reference to himself as said Son of Man. Many of the chief priests and onlooking Jews would have deduced the apparent blasphemy he was uttering by claiming to be the long-awaited Messiah. Little did they know of Jesus’ royal bloodline that would make him a righteous heir to the Davidic covenant. And it was only through his own humiliation on the Cross that Christ would show the world that strength came through weakness and dominion would be exercised only after his death and resurrection. In many ways, Jesus is not the king we would expect that demonstrates power and might through brute force. But he shows his righteous reign in that he was willing to lay down his life for us so that we might be restored to full fellowship with the living God. Connect 60 And the high priest stood up in the midst and asked Jesus, “Have you no answer to make? What is it that these men testify against you?” 61 But he remained silent and made no answer. Again the high priest asked him, “Are you the Christ, the Son of the Blessed?” 62 And Jesus said, “I am, and you will see the Son of Man seated at the right hand of Power, and coming with the clouds of heaven.” 63 And the high priest tore his garments and said, “What further witnesses do we need? 64 You have heard his blasphemy. What is your decision?” And they all condemned him as deserving death. 65 And some began to spit on him and to cover his face and to strike him, saying to him, “Prophesy!” And the guards received him with blows. Mark 14:60-65 - Rev. Nameun Cho Daniel 1 - 4
So it’s come to this: exile. After decades of second chances and continued disobedience, the Israelites finally get what’s been coming to them. The entire trajectory of God’s chosen people was always towards hope and reunion with God- Abraham out of the land of Ur, the Israelites out of slavery in Egypt, Joshua leading his people into the promised land. But now, the Israelites experience a severance with the LORD that harkens back to the first exile in human history from the Garden of Eden (Gen. 3). What we learn from both these instances is that a continued pattern of desires to usurp God as king results in being driven away from His presence. And so we continue our story through the perspective of Daniel and his friends exiled into Babylon under Nebuchadnezzar’s reign. Ironically, the majority of the book of Daniel encompasses a Jewish narrative of faithfulness and obedience to God even in the midst of a hostile environment. Through their unwavering resolve, Daniel and friends withstand physical defilement from the king’s food and are promoted into his court (Ch. 1). Daniel is given the ultimate insight and wisdom into both prophesying and interpreting Nebuchadnezzar’s dream and thus promoted more (Ch. 2). Shadrach, Meshach, and Abednego receive their promotion from their respective faithfulness and subsequent deliverance from the fiery furnace (Ch. 3). These stories culminate to the middle of this section of the book with Nebuchadnezzar’s humiliation and restoration (Ch. 4). In all of these occasions, one common theme runs through them all: God’s sovereignty. Chapter 1 sets the tone for the rest of the book by mentioning God’s active hand in all of these events: “And the Lord gave Jehoiakim king of Judah into his hand (1:2)… And God gave Daniel favor and compassion (1:9)… God gave them learning and skill (1:17)…”. Even in the midst of exile, God has reminded His people that He is not far from them. The LORD is still at work for the fulfillment of His promises, and we even see Him extend grace towards the Gentiles. Nebuchadnezzar’s restoration shows that God’s mercy is not limited to those who bear the external sign of the covenant community but to those who have genuine repentant hearts. Reflect & Connect The reality of exile would have been devastating and disorienting for the Israelites in this point of history. The felt experience of being driven out of Judah would have felt like the harshest of judgments that God could have administered. And yet, the book of Daniel exhibits hope in places that was least expected. The biblical category of exile is a prevalent one for us as modern Christians. How do our perspectives changes when we begin to think and live as though our citizenship is not of this world? What areas in our lives do we long to be called back to the place where we actually belong? Where do we “prefer exile” in the ways that we’ve established earthly comforts and securities? 1 Peter 1:13-25 - Rev. Nameun Cho II Chronicles 33-36
While the book of II Chronicles outlines many kings and shows the power of a king to move a people to either obedience or disobedience, at the end of II Chronicles we read these words, “[15] The LORD, the God of their fathers, sent persistently to them by his messengers, because he had compassion on his people and on his dwelling place. [16] But they kept mocking the messengers of God, despising his words and scoffing at his prophets, until the wrath of the LORD rose against his people, until there was no remedy” (2 Chronicles 36:15–16). There are many evil kings that influenced God’s people to walk in an evil way, but the people themselves are equally to blame. In the last chapters of II Chronicles we read of good and bad kings, but in the middle of these chapters we read that the people of Judah and Jerusalem had traveled so far from the Lord that they had lost/forgotten the Book of the Law. When king Josiah found this out, we hear a sentence that saddens the heart, “And when the king heard the words of the Law, he tore his clothes” (II Chronicles 34:19). Christianity has always been a bookish religion, because ancient Judaism was always a religion of the book. God created by his Word (Gen. 1), and by that same word he gave his law to Moses, and consequently to us. Jesus was the Word made flesh (John 1), who dwelt amongst us. To forget God’s word is to forget God, which is why Josiah tore his robes. This is God’s response to Josiah by the prophetess, “because your heart was tender and you humbled yourself before God when you heard his words against this place and its inhabitants, and you have humbled yourself before me and have torn your clothes and wept before me, I also have heard you, declares the LORD. Behold I will gather you to your fathers, and you shall be gathered to your grave in peace, and your eyes shall not see all the disaster that I will bring up on this place and its inhabitants.” God is extraordinarily gracious to those who are tender of heart and willing to repent, nevertheless, the damage had been done and the people would not return. Therefore, we read about the incoming forces and consequential exile of Judah and Jerusalem by Nebuchadnezzar and the oppression by Neco of Egypt. The land sat barren for 70 years, a sabbath of rest. Hope remains, for God will work through Cyrus the king of Persia as well as Ezra so that God’s people may return. Reflect: We will always be ruled by someone and we will always worship something. Who rules us and what we worship remains the question, not if we are ruled and if we worship. The ability for man’s heart to go after the security and provision of a ruler remains just as strong today as it was then. What we worship, therefore, reflects where we are putting our hope, the two are tied together. Good kings bring the people to worship the true God, and bad king lead the people to worship idols. Josiah remains the last of the good kings and with him is a great lesson: To be tender of heart. A tender heart is a moldable heart, willing to repent and turn to the Lord. A tender heart receives the word of God and when faced with sin, tears the robe. Now that you’ve finished II Chronicles, do you find your heart tough or tender? Do you find yourself saddened when you forget the Lord, or hardened? Is there a mix? Pray that the Lord might give you an increasingly tender heart, for this tenderness is the Lord’s heart for you. Connect: Matthew 9:36 36 When he saw the crowds, he had compassion for them, because they were harassed and helpless, like sheep without a shepherd. II Chronicles 31-32
These chapters mark the end of Hezekiah’s reign signified by great acts of a faithfulness to God and yet, a lapse into pride at the end of Hezekiah’s life. In chapter 31 the author goes out of his way to show how the people respond to Hezekiah’s institutions with great generosity. The text repeats the idea several times, “And they brought in abundantly the tithe of everything” (31:5). Hezekiah was a remarkable king, so why this influx of pride in chapter 32? The text mentions that Hezekiah was sick and at the point of death (32:24). In his distress Hezekiah prays and the Lord gives him a sign, but v.25 explains that Hezekiah did not respond appropriately to God’s sign, rather his pride flared. Although wars and idols and kings did not sway Hezekiah’s faithfulness, for reasons ungiven, sickness increased his pride. Thankfully and unlike other kings, Hezekiah was able to humble himself. Going back to the beginning of chapter 32, the taunting of Sennacherib the king of Assyria is particulary relevant to the motif of American idealism. The language, “for no god of any nation or kingdom has been able to deliver his people from my hand or from the hand of my fathers. How much less will your God deliver you out of my hand” (32:15) is exceptionally poignant. Sennacherib makes an argument of causes; nothing has stopped me in the past, why do you think your god could stop me now? Life can feel that way, like God is absent, and then all of the sudden, God delivers and Sennacherib is destroyed. Reflect: There are two points to reflect on: The pride and humbling of Hezekiah, and the taunting of Sennacherib. First the pride and humbling of Hezekiah was due specifically to disease. There are many temptations in life, but when health is removed, our idols can become most powerful. Consider how you act when you are unwell. Do you use illness, sickness, or disease, as an excuse to sin? Talk about this with Jesus. Second, the language of Sennacherib relates remarkably to modern times. Modern man looks at time chronologically and temporally, seeing evil nations rise and asking the question, “Where is God?? We learn through Sennacherib that this way of thinking is wrong, that just because it was true then, doesn’t mean that God won’t act now. The New Testament talks about God’s presence in this way, that he is ever present, that he will act when he chooses to act. Take some time and pray that God might give you this perspective of his presence, and removal from you the temporal perspective of mankind. Pray for patience to wait on the Lord. Connect: 2 Peter 3:9 - "The Lord is not slow in keeping his promise, as some understand slowness. Instead he is patient with you, not wanting anyone to perish, but everyone to come to repentance." Psalm 27:14 - "Wait for the Lord; be strong and take heart and wait for the Lord." - Rev. Joseph Bianco Chronicles 28-30
Ahaz became the downfall of Judah. One theme that arises in chapter 28 is the language of “provoking the Lord to anger” (e.g 28:25). It is one thing to disobey God or to reject him, but it seems that Ahaz goes out of his way provoke God’s anger. Appallingly, v.3 says that he even sacrifices his own sons to his idols. God clearly responds by allowing Judah to be defeated by king Ahaz of Israel. In addition to this, in 722 B.C. during the reign of Ahaz, both Israel and Judah had become vassals of Assyria. Ahaz provokes God’s anger and dies in rebellion against God. As startling as these events are, so equally surprising is the entrance of a good king, Hezekiah. A theme we see throughout Chronicles is that whether a king is good or bad doesn’t necessarily depend upon the actions of his predecessor. So here, Hezekiah as a good king appears out of thin air. There is no explanation as to why he “did what was right in the eyes of the LORD” (29:2), but what is clear is that no one expected a good king. Hezekiah works miracles for God’s people and the words of chapter 30 end with, “So there was great joy in Jerusalem, for since the time of Solomon the son of David king of Israel there had been nothing like this in Jerusalem” (30:26). The author devotes more time to Hezekiah than any king in II Chronicles except for Solomon. It is as if the nation is turning back to the Lord, but there are still problems. The people are scattered, some are in rebellion, and other’s mock the invitation to return to the Lord (30:10). The work that Hezekiah performs to restore Judah and the whole assembly that came from Israel is outlined in great detail to show how far God’s people had fallen. The repentance of a nation was not a quick event, but required cleansing, appointments, remembrance, sacrifice, and celebration. Once again God’s people celebrated the Passover together. Reflect: Any time we read of child sacrifice, our hearts grow weary and we think, “How could this happen?” or “Who could do such a thing?” More than this, “how could a nation be restored after falling so far away from God?” The most immediate comparison today is the issue of abortion. Roughly 900,000 babies are still aborted yearly in the United States of America, and the issue remains at the forefront of the Christian’s heart and mind. Abortions are not the main link in chapters 28-30, but the connection is the same, idolatry. While idols today look different, the results can often be the same sins we read about in the ancient scriptures. Whole societies can be led astray by evil leaders, causing many to turn away from the Lord. The great and wonderful news, is that with God is restoration. God does not leave or forsake his people. God took a nation in great sin, and through a great leader, brought them to repentance. “There is no pit so deep, that God’s love is not deeper still” (Corrie Ten Boom). Take some time and pray against the practice of abortion in our country, but more so, pray against the idols behind these actions. Pray that God might raise up godly leaders to address issues like these.. Pray for repentance and restoration of our nation. If you have had an abortion, know that just as Hezekiah led God’s people in repentance and restoration, in Jesus Christ there remains grace and forgiveness for anyone who comes to him. Connect: Hezekiah cleanses the house of the Lord, but today the temple of God is his people. What might cleansing the house of God look like today? Reflect on 1 Peter 4: 12 Beloved, do not be surprised at the fiery trial when it comes upon you to test you, as though something strange were happening to you. 13 But rejoice insofar as you share Christ's sufferings, that you may also rejoice and be glad when his glory is revealed. 14 If you are insulted for the name of Christ, you are blessed, because the Spirit of glory[b] and of God rests upon you.15 But let none of you suffer as a murderer or a thief or an evildoer or as a meddler. 16 Yet if anyone suffers as a Christian, let him not be ashamed, but let him glorify God in that name. 17 For it is time for judgment to begin at the household of God; and if it begins with us, what will be the outcome for those who do not obey the gospel of God? 18 And “If the righteous is scarcely saved, what will become of the ungodly and the sinner?”[c] 19 Therefore let those who suffer according to God's will entrust their souls to a faithful Creator while doing good. - Rev. Joseph Bianco II Chronicles 25-27
And the pattern continues. By now you can probably recognize a pattern in the kings of Judah; some are good, some are bad, and some are both. This pattern continues with king Amaziah, Uzziah, and Jotham. The text clearly states that Amaziah, “did what was right in the eyes of the LORD, yet not with a whole heart.” Uzziah had a similar reign with a different conclusion, and Jotham had a relatively positive reign. There are two points that stand out separately in these texts that differ from the texts about the other kings. The first point is found in the language of a man of God in 25:9, “The man of God answered, ‘The LORD is able to give you much more than this.’” Surprisingly, while Amaziah obeys this word, the reader finds out that the discharged Israelites ransack Judah in anger. Why would God allow this to happen if Amaziah was obedient? The answer is found in 25:20, “But Amaziah would not listen, for it was of God, in order that he might give them into the hand of their enemies, because they had sought the gods of Edom.” God knew the heart of Amaziah, that his obedience would not last. The truth that God is “able to give you much more” remains. The second point is found in the rebellion of Uzziah. Seemingly Uzziah is a far better king that Amaziah, but his pride (sound familiar? c.f chapter 16 “the fall of Asa”) is his downfall. What is unique regarding Uzziah is that his pride did not result in outright rebellion through idol worship, but inner rebellion. Uzziah was offered the chance to repent (v.18), but refused, thereafter being struck with leprosy. The old line comes to mind from the hymn “Come ye Sinners”… “If you tarry till your better, you will never come at all.” Uzziah tarried, and died in his rebellion. As a note of interest from the ESV commentary, “King Uzziah was not buried in the normal royal tombs of Jerusalem but in a field. A stone plaque was found in Jerusalem, on the Mount of Olives, from the Second Temple period that bears the inscription, ‘Here were brought the bones of Uzziah, king of Judah. Do not open!’ It may be that the king’s bones were moved to the Mount of Olives many centuries after his death.” Reflect: The line from 25:9, “The man of God answered, ‘The LORD is able to give you much more than this’” is particularly poignant. When faced with adversity (the temptation between paying for mercenaries and the Lord’s command to not ally with Israe), Amaziah made the right choice, and yet, “Amaziah would not listen, for it was of God, in order that he might give them into the hand of their enemies, because they had sought the gods of Edom” (25:20). How might we apply this to our own lives? We are not kings of Israel or Judah and we certainly do not represent God to the people the way an Israelite king was supposed to represent God. Today, since the canon is closed, we don’t have prophetic words from prophets telling us how to act, yet, we can identify with the language and events of Amaziah. Often we feel like obedience will bring blessing, but sometimes we find ourselves “cursed.” Sometimes obedience can even make our lives appear worse. The story of Amaziah forces the reader to go deeper, to consider the heart. Amaziah had a heart in rebellion against God. Consider these questions: “Do you functionally operate in your daily life with the belief that right action equals an easy life?” “Do you get mad at God when he forces you to look deeper, into the motivations of your heart?” Take some time to pray and ask the Lord to search your heart. Ask the Lord to reveal the direction your heart is going. Connect: Luke 6:45 45 The good person out of the good treasure of his heart produces good, and the evil person out of his evil treasure produces evil, for out of the abundance of the heart his mouth speaks. - Rev. Joseph Bianco 2 Chronicles 21-22
You don’t want to be part of the house of Ahab. Don’t do it. Ahab was the northern King who married his daughter Athaliah to Jehoshaphat’s son Jehoram. The reason you don’t want to be part of the house of Ahab was because everyone of the house of Ahab worshipped idols, mixed religions (syncretism), and acted wickedly. The influence that the house of Ahab has over the kings of Judah is profound. As soon as Jehoram takes the throne, he murders all 6 of his brothers. As soon as Jehoram dies, Ahaziah becomes a wicked ruler, influenced by the house of Ahab, particularly his mother. As soon as Jehoram’s son Ahaziah is murdered, his mother Athaliah (Jehoram’s wife), kills everyone in the royal house. The Davidic line, however, is preserved by the hiding of Joash. So, what is the point God is making through these wicked rulers? First, God will not destroy the house of David because God keeps his promises (21:7). Second, there are clear consequences for Judah to align themselves with the house of Ahab (Northern Kingdom), specifically the associations that influence the kings of Judah to act wickedly. While God is willing to preserve the house of David, the wicked acts do not go unpunished, both Jehoram and Ahaziah suffer brutal deaths. In 22:7, we read that God uses Joram to bring the downfall of Ahaziah. What the reader sees very clearly in chapters 21 and 22 is generational and familial sin. Generational sin is the sin passed down from one generation to another, and familial sin is the sin caused by the influences that family members have over one another. In effect, we see the original sin of Adam passed down, the same sin that causes Cain to kill Abel is still plaguing God’s people. Reflect: We still feel the effects of generational and familial sin today. Perhaps you haven’t given much thought to sin that is specific to your family and your generations, but now is a good time to do so. Take some time and write down the sins you see in your immediate family, your parents, grandparents, great grandparents, aunts, uncles, etc… Can you recognize a pattern? Can you identify what the sins are? If you don’t know, considering calling a parent or grandparent to learn more. Part of the good news of the gospel is that we are not our sin. We belong to Jesus. We have been washed, we have been cleansed, we have been justified. While we are no longer our sins, those sins may still be apparent in our family and even our own actions. Take some time and pray for God to help you repent of familial and generational sin. Thank the Lord for the redeeming work of Jesus. Connect: 1 Corinthians 6:11 “And such were some of you. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God.” - Rev. Joseph Bianco Chronicles 17-20 The story of Jehoshaphat can be summarized by Jehu in 19:2-3, “Should you help the wicked and love those who hate the LORD? Because of this, wrath has gone out against you from the LORD. Nevertheless, some good is found in you, for you destroyed the Asherahs out of the land, and have set your heart to seek God.” Jehoshaphat did many things that were honorable and exemplary, mainly listed in chapter 17, but it is clear by chapter 19 and at the end of chapter 20:35-37, that God did not desire an alliance between Judah and Israel. At the same time God does not forsake Jehoshaphat, but delivers him from his enemies whenever Jehoshaphat cries out to God for help. How do we understand this complicated relationship between the alliances that Jehoshaphat makes and his intermittent obedience to God? The story of Jehoshaphat illustrates the constant battle of Judah between complete obedience to God and the complete destruction of idols. Neither full obedience nor full idol-destruction occurs in these chapters, but there is a clear lesson given to the reader: God is not a God of half-measures, but God is also gracious and willing to forgive. Jehoshaphat did better than his father Asa, but was still far from perfect. Jehoshaphat did not seek God before saying to Ahab, “I am as you are, my people as your people. We will be with you in war” (18:3). Jehoshaphat did not seek God when making an alliance with Ahaziah to make ships: “Because you have joined with Ahaziah, the LORD will destroy what you have made” (20:37). Yet there were many times Jehoshaphat did seek God where his father Asa did not, like in the final battle of chapter 20. What does this story teach God’s people? Reflect: Jesus was a friend of sinners. It’s clear in the Gospels that Jesus spent time with people that were not like himself. He crossed racial, socio-economic, and even religious boundaries in his ministry. How do we understand this New Testament radicalism in light of the Old Testament nationalism? The answer lies in God’s covenant making. God makes a covenant with whom he chooses to make a covenant. The problem in the story of Jehoshaphat was not that God hated other ethnicities and races, but that it is God’s choice with whom he makes a covenant. God wants his people to seek his will, not their own. While Jesus was friends with sinners, he doesn’t become a sinner. While Jesus drank and ate with tax collectors, he did not become a tax collector. While Jesus associated with the sexually immoral, he always acted righteously. There is a constant temptation in the Christian life to turn from God and become like the very people to whom we are called to minister. The Christian must always hold in tension the covenant he shares with God and the call to preach the Gospel to every tribe, tongue, and nation without covenanting with them. Take some time in prayer, asking God to show you where you allow half-measures into your life and heart. Where do you seek the approval or advice of others before seeking God? Are you more tempted to withdraw from the secular world, or attracted by it? Connect: Matthew 11:16-19 16 “But to what shall I compare this generation? It is like children sitting in the marketplaces and calling to their playmates, 17 “‘We played the flute for you, and you did not dance; we sang a dirge, and you did not mourn.’ 18 For John came neither eating nor drinking, and they say, ‘He has a demon.’ 19 The Son of Man came eating and drinking, and they say, ‘Look at him! A glutton and a drunkard, a friend of tax collectors and sinners!’ Yet wisdom is justified by her deeds.” - Rev. Joseph Bianco Chronicles 14-16
The story of Asa is a tragedy, one that begins with great hope and peace but ends dismally, in destructive pride. In chapter 14 the author repeats the word “rest” three times, concluding the meaning of the repetition in v.5 with, “He had no war in those years.” The land had rest, the kingdom had rest, the land had rest, and he has no war in those years. The point is abundantly clear; with the Lord you will find rest. With the rest also came revival. There is a church in Liverpool Ohio, on the outskirts of the Pittsburgh presbytery, that is a lone bastion of hope in a town falling apart. Multiple churches line this street in the center of the city, but the congregations are a remnant of what once was a revival. In towns and places like these, we see ruins, but we pray again for renewal. The revival to ruins is reminiscent of Asa who continues to fight against the idolatry of his day. It was a constant battle for peace; the tearing down of the high places, the removing of the Asherah, even the removal of the queen mother. Sadly, in chapter 16 we read that while Asa fought well, he did not finish the race. In his own pride he did not seek the Lord, both in war and for his own health. Asa perished in his pride. Reflect: There are 3 ideas to reflect on from these chapters: Rest, Revival, and Pride. As you consider rest, ask yourself this question: Do you have peace? Not just personally, but does your community have peace? Your city? Your nation? In what ways can you contribute to peacemaking? As you consider revival, note that revival came second, but peace came first. Are you praying for revival in your city? Are you asking the Lord to move a nation to himself? Lastly, consider the pride of Asa. This is a man who saw the Lord save Judah from destruction and yet still, at the end of his life, died in his pride. Do you seek the Lord first? That was the charge against Asa, that he did not seek the Lord first. Pray and ask the Lord to keep you from pride and that you would seek Him first in everything. Connect: Matthew 5:9 9 Blessed are the peacemakers, for they will be called children of God. - Rev. Joseph Bianco II Chronicles 11-13
Now that Rehoboam is King over Judah (the southern kingdom), the question remains of what the relationship will be between Rehoboam and Jeroboam (king over the northern kingdom Israel)? The answer is a clear division where Rehoboam seeks to remain faithful to God, but Jeroboam creates a kind of syncretistic religion involving gods of goats and calves (11:15). For this reason, chapters 11-13 make clear that God is on the side of the southern kingdom. This however is tested in chapter 12 when the author begins with the sentence, “When the rule of Rehoboam was established and he was strong, he abandoned the law of the LORD” (12:1). Therefore, God allows Egypt to plunder Jerusalem under the reign of King Shishak. Verse 9 is particularly poignant, where the reader sees the extent of the plundering reinforced by the language, “He took away everything” (12:9). Imagine the devastation of the people of Judah, to have the Lord’s house plundered, the heart of the nation. There is hope however for God is willing to forgive Rehoboam when he humbles himself. Nevertheless, Rehoboam is not viewed positively by the writer (12:14). The confession and repentance of Rehoboam makes way for Abijah the son of Rehoboam in chapter 13 to remain faithful to God. War continues to rage between the Northern and Southern kingdom, brothers killing brothers. At the end of chapter 13 we read that God’s command has apparently changed to not engage in fighting against Israel, and the writer says, “Thus the men of Israel were subdued at that time, and the men of Judah prevailed, because they relied on the LORD, the God of their fathers (13:18). Reflect: The most relatable section of scripture in these chapters is when we read that because Rehoboam grew strong, he abandoned the Law of the Lord. There is a close relationship between Rehoboam’s willingness to keep God’s law and God’s view of Rehoboam’s fidelity. Have you noticed in your own life, that when you feel strong, you are less likely to keep God’s law? Is there a universal principle of strength that correlates to rebellion against God? Are there exceptions? In what ways have you seen strength play out in faithfulness or rebellion? Take some time to pray ask for God to humble you, that you may always be dependent upon him. Connect: 2 Corinthians 12:9-10 9 But he said to me, “My grace is sufficient for you, for my power is made perfect in weakness.” Therefore I will boast all the more gladly of my weaknesses, so that the power of Christ may rest upon me. 10 For the sake of Christ, then, I am content with weaknesses, insults, hardships, persecutions, and calamities. For when I am weak, then I am strong. Chronicles 8-10
Solomon was very very wise and very very rich. That much is made clear in chapters 8 and 9. We read of an almost utopian society where everything is clad with gold, the king is wealthy, the people are wealthy, but even more importantly God has kept his promise to Solomon. Perhaps these chapters are more about God keeping his promises than the impressiveness of Solomon himself. Remember that it was God who made Solomon in chapter 1. We see another promise kept in chapter 10:15, “for it was a turn of affairs brought about by God that the LORD might fulfill his word, which he spoke by Ahjah the Shilonite to Jeroboam the son of Nebat.” This promise is recorded in 1 Kings 11:29-39. God keeps his promises and yet the people are held responsible for their actions. In chapter 10 we clearly read of Rehoboam, Solomon’s Son, acting unwisely where his father always acted wisely. This unwise action results in the division of the kingdoms, to the north Jeroboam reigns over the northern kingdom Israel, and to the south Rehoboam reigns over Judah. We read in these chapters both mankind being held responsible for their sin, and at the same time God’s sovereign plan unfolding. Reflect: Do you find it difficult to hold together God’s sovereign plan and the responsibility of mankind for their sin? If God is good, why would he allow the division of his kingdom? What is his purpose? As you consider Christ who was broken so that we might be healed, how might the Gospel story inform why in God’s sovereign plan he allows the kingdom’s to divide? What is it about being broken and restored that it so important? What does this look like in your life? Connect- 1 Kings 11: 29 And at that time, when Jeroboam went out of Jerusalem, the prophet Ahijah the Shilonite found him on the road. Now Ahijah had dressed himself in a new garment, and the two of them were alone in the open country. 30 Then Ahijah laid hold of the new garment that was on him, and tore it into twelve pieces. 31 And he said to Jeroboam, “Take for yourself ten pieces, for thus says the Lord, the God of Israel, ‘Behold, I am about to tear the kingdom from the hand of Solomon and will give you ten tribes 32 (but he shall have one tribe, for the sake of my servant David and for the sake of Jerusalem, the city that I have chosen out of all the tribes of Israel), 33 because they have[a] forsaken me and worshiped Ashtoreth the goddess of the Sidonians, Chemosh the god of Moab, and Milcom the god of the Ammonites, and they have not walked in my ways, doing what is right in my sight and keeping my statutes and my rules, as David his father did. 34 Nevertheless, I will not take the whole kingdom out of his hand, but I will make him ruler all the days of his life, for the sake of David my servant whom I chose, who kept my commandments and my statutes. 35 But I will take the kingdom out of his son's hand and will give it to you, ten tribes. 36 Yet to his son I will give one tribe, that David my servant may always have a lamp before me in Jerusalem, the city where I have chosen to put my name. 37 And I will take you, and you shall reign over all that your soul desires, and you shall be king over Israel. 38 And if you will listen to all that I command you, and will walk in my ways, and do what is right in my eyes by keeping my statutes and my commandments, as David my servant did, I will be with you and will build you a sure house, as I built for David, and I will give Israel to you. 39 And I will afflict the offspring of David because of this, but not forever.’” - Rev. Joseph Bianco II Chronicles 5-7
Picture this glorious moment, the moment that the glory of the Lord fills the temple. This was a marvelous sign to the people of Israel, that God is with them. God is with his people. The confidence, the security, the hopefulness, the mercy that this would invoke for Israel is hard to comprehend. Perhaps you’ve heard a joke at a Steelers game about whose side God is on, but imagine if God were really on your side. How might this change your life? How might this change your way of thinking? In II Chronicles 6:18 we hear Solomon say, “But will God indeed dwell with man on the earth? Behold, heaven and the highest heaven cannot contain you, how much less this house that I have built!” Solomon got it, the magnitude of what was happening, but do we understand this today? Do we comprehend that that same glory that dwelt in the temple dwells in the temple of the body of Christ, his church? That same Spirit of fire landed on the disciples in Acts 2, and continues to carry his people throughout the ages. How much more. How much more does God dwell with his people now? How much more ought our union with Jesus affect our lives today? And yet, Solomon knows this people will sin. In chapter 7, we read several intercessions, giving God’s people assurance that if they pray, God will forgive them. There is a verse that is repeated twice in these chapters, “For he is good, for his steadfast love endures forever.” Remaining faithful to God is believing that God is good, and that his steadfast love endures forever. We will be like those who abandon the Lord when we begin to doubt his goodness, his steadfastness. Pestilence, plague, difficulty, and sin will come, but our God will remain forever. Reflect: Do you believe that you are closer today to the Lord than the Israelites? Do you believe that we have a degree of intimacy with God through Christ that king Solomon couldn’t imagine? If you believe this, how does it change the way you live? How does it change the way you work, love your spouse, or engage in society? Take some time in prayer to both confess your shortcomings and to give thanks that you have a God who is good, whose steadfast love endures forever. Connect- In Acts 2 we read about another time that God comes to dwell with his people. That day he gave to them his very Spirit, which continues to dwell in his people today. This Holy Spirit ought to guide every aspect of the Christians life. Acts 2:1-4 When the day of Pentecost arrived, they were all together in one place.2 And suddenly there came from heaven a sound like a mighty rushing wind, and it filled the entire house where they were sitting. 3 And divided tongues as of fire appeared to them and rested[a] on each one of them. 4 And they were all filled with the Holy Spirit and began to speak in other tongues as the Spirit gave them utterance. -Rev Joseph Bianco II Chronicles 1-4
II Chronicles begins in the middle of a story, the story of God’s covenant faithfulness with David, continuing on with his son Solomon. What is unique about this story is the way we are introduced to Solomon. God says to Solomon, “Ask what I shall give you.” What a question! It truly feels like a genie-in-a-bottle moment, but God is no mere giver of wishes; he is after the heart. We read that God was after Solomon’s heart, and finds that Solomon’s desires for Israel and God’s desires are one in the same. Therefore, God gives Solomon his desire granting him great knowledge and wisdom. Solomon then uses this knowledge and wisdom to begin God’s purposes, namely starting the building process of this great “house.” It’s noteworthy that Solomon mentions that no house or temple could hold God, that the temple serves as a place to worship God and to offer sacrifices. As David did, so Solomon continues to build a good relationship with a neighboring king, Hiram king of Tyre. Hiram was a gentile king who didn’t know the Lord, yet because of his relationship with Solomon was able to say, “Blessed be the LORD God of Israel.” Consider this for a moment, that one world power was more positively disposed to God because of the work of Solomon. Consider how this might influence how others in Tyre think about God and Israel. Hiram sends great craftsmen to begin the build, and the construction and consequently explanation of this great temple is laid out before us. Reflect- There are two main ideas worth reflecting on in these first chapters. First is this: Were God to ask you the same question he asked Solomon, “Ask what I shall give you.” - what would you say? A Christian’s life is primarily not about health and wealth, which God makes very clear in commending Solomon’s answer. A Christian’s life is about whatever God is about, mainly redemption. How might your answer contrast with Solomon’s? Why is that? Second, God uses neighboring gentiles in helping to establish the most important religious structure of an ancient Israel’s life, namely the temple. How might you today be predisposed to look inwardly, isolating yourself from secular people? What might this Jewish-Gentile collaboration look like today? Connect- The establishing of the temple is a fulfillment of God’s promise to David in 1 Chronicles 17:12 – In this promise, this covenant, we look to Christ. I Chronicles 17:12 “He shall build a house for me, and I will establish his throne forever.” - Rev. Joseph Bianco 2 Samuel 22 - 24
The last chapters of the books of Samuel serve as an epilogue to the great saga of David. Not all of the contents in these chapters happen in chronological order with the rest of the book, but they are meant to reiterate the grace found, not in man, but in the everlasting covenant from God (2 Sam. 7). David’s psalm in chapter 22 is the same of another in the psalter (Psalm 18). The last verses reference the Davidic covenant and the last lines of Hannah’s prayer/song (1 Sam. 2:10). This along with the last words recorded of David (23:1-7) highlight the magnificent grace of God that is the refuge and strength for sinners. The last narrative found in these books foreshadow a key theme to be fully consummated in the prophesied future king. David sins against God again by administering a census, and thus showing his trust in numbers than in the LORD (24:10). As a result, there is judgment upon all of Israel for David’s distrust in the form of a massive epidemic (24:15). As a means for atoning for his sins and lifting this consequence from the people (24:17), David purchases a threshing floor from a Jebusite to build an altar for the LORD. What was primarily used for agricultural means now served metaphorical significance for appeasing judgment (see here for more on biblical uses of a threshing floor). This proves significant for two reasons: 1) The site of this threshing floor would be the very plot of land that Solomon would build the Temple of the LORD (21:18-22:1); and, 2) David’s desire as the federal head of Israel to lift the burden of sin from his people would preview the very same inclination of his future royal offspring. But Jesus was not needing to lift the burden of his sin- he was without sin (2 Cor. 5:21)- but was interceding on our behalf to pay the penalty of our own sin. Unlike with David, we do not receive God’s wrath as a result of his mistakes. Instead, as our new federal head, Jesus now imputes the fullness of his righteousness to us. We see the very in-breaking of the Gospel here in the close of these books. Reflect & Connect There was so much that was promising about David to serve as the king of the LORD’s people. But David proved to be a sinner, as did Saul and as would every other king after him. So as a contemporary of this monarchy, it would have been difficult to see hope in the promise of the covenant made with David. Would there really be a king upright and worthy of carrying out God’s will perfectly? We have the blessing of hindsight and standing on this side of salvation to know the answer to that question. Read through the genealogy of the gospel of Matthew that follows this bloodline from Abraham to Jesus. As you do, recall all the narratives that we’ve read through thus far and reflect on God’s grace shown at every turn of this story. In spite of sin, God inclines to show us grace time and time again. Matthew 1:1-17 - Rev. Nameun Cho 2 Samuel 16 - 19
It is tempting to read these lengthy chapters as an amalgamation of various and somewhat unrelated episodes during David’s fleeing from Absalom. But the greater underlying purpose for these stories is to show a progression of David’s restoration as king. While it may seem that David’s kingship is in jeopardy, we are assured throughout this narrative that God is in control and working things for David’s good. Throughout the entire account of Absalom’s attempted coup, never once is he labeled or referred to as “the king” (I would argue that Hushai’s proclamation in 16:16 is masking his true allegiance to David). In fact, every time “the king” is mentioned in these chapters, it is in reference to David. As we glance at these various episodes, let’s briefly explore how each serves the purpose of David’s restoration:
Reflect God’s forgiveness and restoration of David was a long and harrowing road. Rather than a blanket, “cheap” grace administered, the LORD had David endure through all of these incidents as a way of sanctifying him. David’s sins were callousing the very heart that was after the LORD’s own. There are very real and grave consequences to sin and expelling God from our lives. Rather than banking on the depth of God’s grace to forgive even the most heinous of acts (Rom. 6:1-2), God shows the detrimental repercussions of self-love throughout the entire narrative of David’s second fleeing. As one scholar comments on this narrative, “Sin is never trivial, and grace is never cheap.” What are the patterns of sin in your own life? How do those patterns give way to damaging effects throughout the other parts of your life? Reflect on the grace of Christ that not only covers those sins, but restores us from its depths to wear his righteousness. Connect In the midst of David fleeing from Absalom, God provides a table and feast for David in the wilderness (17:27-29). Consider the added depth this context gives to Psalm 23:5. Psalm 23 1 The Lord is my shepherd; I shall not want. 2 He makes me lie down in green pastures. He leads me beside still waters. 3 He restores my soul. He leads me in paths of righteousness for his name's sake. 4 Even though I walk through the valley of the shadow of death, I will fear no evil, for you are with me; your rod and your staff, they comfort me. 5 You prepare a table before me in the presence of my enemies; you anoint my head with oil; my cup overflows. 6 Surely goodness and mercy shall follow me all the days of my life, and I shall dwell in the house of the Lord forever. - Rev. Nameun Cho 2 Samuel 13 - 15
While David’s great sin was forgiven and his life spared, we begin to see the repercussions of his actions as prophesied by Nathan. This next chunk of narrative describes how there would be evil raised up against David from within his own house (12:11). And throughout the course of these events, there are very notable parallels with that of David’s sins as well. The assault on Tamar by her half-brother and heir apparent to the throne, Amnon (13:1-19), likens to David’s lust and adultery towards Bathsheba. Absalom plots against Amnon to avenge Tamar for the ways she was disgraced, and eventually murders his half-brother (13:20-33). The layered and premeditated nature of this murder parallels with that of David’s on Uriah. After Absalom flees, Joab seeks to have David pardon his son so that he could return. Joab does this by orchestrating a widow to visit with the king to receive a favorable judgment for her situation- a situation that more played the part of a parable to help reveal David’s true intentions (14:1-20). This parable that convicted David was not unlike the one told by Nathan. Upon his return to Jerusalem, Absalom plots to conspire against David to seek the throne for himself (15:1-12). David is then forced to be on the run again, this time not by Saul, but by his own children. All in all, the footprints throughout this section of the story that harken back to David’s original iniquities goes to show that sin has very real and immediate consequences. David’s actions had a direct result on his family, so much so that we see them repeating his mistakes. The mentioning of David in the background and not the fore, and indirectly referenced as “the king” rather than by name goes to show his diminished influence towards his children in this part of the story. In many ways, the integrity and commitment to justice David so strongly conveyed in the beginning parts of these books have been compromised. There are many turns in the story during these few chapters that are missing David’s intervention. The author makes it clear of how his sin has changed his resolve as king. So now, the latter part of David’s reign as king is in jeopardy. Reflect & Connect Psalm 3 was written during the experience of David fleeing from Absalom. While there may have been a change in David’s own ability to uphold a righteous standard as king, his reflections in this psalm show his continued dependence on God. David’s faith in the LORD and the promises of His covenant underly all of life’s circumstances, even when they are bleak and even oppressive. Read over this psalm in light of the many difficult circumstances we face today. How does the reality of God’s sovereignty encourage you to have faith in the things unseen in the face of such discouraging situations? 1 O Lord, how many are my foes! Many are rising against me; 2 many are saying of my soul, “There is no salvation for him in God.” Selah 3 But you, O Lord, are a shield about me, my glory, and the lifter of my head. 4 I cried aloud to the Lord, and he answered me from his holy hill. Selah 5 I lay down and slept; I woke again, for the Lord sustained me. 6 I will not be afraid of many thousands of people who have set themselves against me all around. 7 Arise, O Lord! Save me, O my God! For you strike all my enemies on the cheek; you break the teeth of the wicked. 8 Salvation belongs to the Lord; your blessing be on your people! Selah - Psalm 3 - Rev. Nameun Cho 2 Samuel 11 - 12
When all was seemingly going well for Israel’s anointed king, we arrive at the point in David’s narrative that seems to define his legacy more than any other episode in his life: his great adultery. The entire account of David’s sin is wrought with irony that explores the depth of human depravity. In a time where David was supposed to be on the battlefield with his men against the Ammonites, he remains behind in Jerusalem (11:1). To this point, the author has built up David’s integrity and honor as requisites to the throne, only to have them crumble at the sight of a bathing woman (11:2). Instead of confessing his sin and owning up to his disgrace, David seeks to cover up his misdeeds. David’s ploys to “legitimatize” Bathsheba’s conception fails because of Uriah’s unwavering morality toward the Jewish conduct during wartime (11:11). David, the anointed shepherd-king of God’s covenant people, was supposed to be demonstrating the very resolve upheld by Uriah, the Hittite and foreign-born, servant mercenary. Unable to break Uriah’s loyalty, David then has him carry the very message sentencing him to his death in battle (11:14-15). Unphased by his adultery-fueled murder, David encourages his army commander, Joab, to not let this matter displease him (11:25). David fails to see the gravity of his own actions and how they were displeasing, not only to Joab, but to the LORD (11:27). One after the other, David falls down a slippery slope of committing transgression after transgression. Beginning with his coveting, then to adultery, and finally to eventual murder, David’s heinous breaches of God’s law cries for the death sentence to satisfy his bloodguilt. But God intervenes yet again through the prophet Nathan How starkly different would Nathan’s tone have been towards David this time compared to his last prophecy speaking of the everlasting throne. We see irony again as David knows exactly to how respond to the parable of the unjust rich man (12:5-6). David has an immense discernment for justice when it isn’t clouded by his passion. Unlike David’s encounter with Nabal (1 Sam. 25), there was no Abigail-like figure to quelch the temptation of his carnal desires. All of this goes to show the brokenness of mankind rooted in sin. The Israelite cries and demands for a man-king in 1 Sam. 8 prove all the more short-sighted when even David falls short of perfection. Reflect The adultery committed with Bathsheba doesn’t define David by the depth of his sin, but by the grace that was shown to him in spite of it. After Nathan utters the words “You are the man!” (12:7), David’s heart is cut to conviction and repentance (Psalm 51). Without any qualification or explanation, we simply read “’The LORD also has put away your sin; you shall not die…’” Not only does God spare David’s life, but the grace found in the promise of the everlasting throne still remains. The offspring of David to continue the legacy of this prophecy, Solomon, comes from none other than Bathsheba. The sole reason that there is access to fellowship with God from the depths of evil is simply because God allows for it. Connect Following David’s pardon, we read of his reflections on the forgiveness of his sins in Psalm 32. 1 Blessed is the one whose transgression is forgiven, whose sin is covered. 2 Blessed is the man against whom the Lord counts no iniquity, and in whose spirit there is no deceit. 3 For when I kept silent, my bones wasted away through my groaning all day long. 4 For day and night your hand was heavy upon me; my strength was dried up as by the heat of summer. Selah 5 I acknowledged my sin to you, and I did not cover my iniquity; I said, “I will confess my transgressions to the Lord,” and you forgave the iniquity of my sin. Selah 6 Therefore let everyone who is godly offer prayer to you at a time when you may be found; surely in the rush of great waters, they shall not reach him. 7 You are a hiding place for me; you preserve me from trouble; you surround me with shouts of deliverance. Selah 8 I will instruct you and teach you in the way you should go; I will counsel you with my eye upon you. 9 Be not like a horse or a mule, without understanding, which must be curbed with bit and bridle, or it will not stay near you. 10 Many are the sorrows of the wicked, but steadfast love surrounds the one who trusts in the Lord. 11 Be glad in the Lord, and rejoice, O righteous, and shout for joy, all you upright in heart! - Rev. Nameun Cho 2 Samuel 6 - 7
David further demonstrates that the kingship of Israel is more than a matter of earthly rule, but of a spiritual one primarily. In chapter 6, we are reminded of the immense holiness attributed to the presence of God. Even the very well-intentioned act of preventing the Ark of the Covenant from falling and touching it resulted in death for Uzzah (6:7). Misinterpreting David’s genuine worship to the Lord as lewd, deplorable acts instead resulted in barrenness for Michal (6:23). All of this was in efforts to return the Ark to Jerusalem, thereby acknowledging the importance of the presence of God when leading His covenant people. Unlike other earthly kingdoms, holiness comes with the territory as a requirement for this kingdom. In what starts off as an admirable sentiment by David to build the LORD a house, what results is one of the most important covenants that ratifies the history and path to man’s salvation. Instead of building God an earthly house, the LORD promises to build a house for David that will rule the kingdom forever. A descendent of David would always be sitting on the throne regardless of the time period. Here we see God’s grace furthered to the people of Israel by prophesying not only everlasting blessing as with the Abrahamic covenant, but an everlasting monarchy. While it may have been both exhilarating and elusive for David to consider the practical implications of this, we as readers on this side of history know exactly what this covenant implies and who it ultimately speaks of. Who better to be king for all eternity than God himself? It is because of this very promise that both the gospels of Matthew and Luke begin their accounts with a genealogy of Jesus that links his ancestry to David. The author reinforces the reality that the dominion over God’s people is about more than merely order and earthly standards. To be a righteous king was a spiritual matter that required him to be set apart, and this covenant guarantees just that. Reflect David’s response to God’s covenant is one of great thanksgiving and humility. As you read over his prayer in vv. 18-29, call to mind the many displays of God’s power and faithfulness in your own life. How have we seen God’s promises fulfilled as a result of His grace conveyed to us through these covenants? What do we have to be thankful for by seeing Jesus sit on the throne of grace? Connect 1 I will sing of the steadfast love of the Lord, forever; with my mouth I will make known your faithfulness to all generations. 2 For I said, “Steadfast love will be built up forever; in the heavens you will establish your faithfulness.” 3 You have said, “I have made a covenant with my chosen one; I have sworn to David my servant: 4 ‘I will establish your offspring forever, and build your throne for all generations.’” Selah 5 Let the heavens praise your wonders, O Lord, your faithfulness in the assembly of the holy ones! 6 For who in the skies can be compared to the Lord? Who among the heavenly beings is like the Lord, 7 a God greatly to be feared in the council of the holy ones, and awesome above all who are around him? 8 O Lord God of hosts, who is mighty as you are, O Lord, with your faithfulness all around you? - Psalm 89:1-8 - Rev. Nameun Cho 2 Samuel 3 - 5
The beginning of chapter 3 aptly summarizes this section in the narrative by saying “David grew stronger and stronger, while the house of Saul became weaker and weaker” (3:1). Having established his reign over Judah in the capital city of Hebron, we begin to see David’s kingship and influence extend up towards the northern kingdom (“the house of Saul”). The two greatest threats to David in northern Israel would have been Saul’s son, Ish-bosheth, and the general of Saul’s army, Abner. Both of these figures are killed in these chapters, further neutralizing any threat to David’s claim to the throne. However, the author emphasizes David’s innocence in both of these deaths as they were not lives that he had wished to claim. While it made secular sense to rid yourself of threats, David valued the lives of both Abner and Ish-bosheth and disregarded any accepted monarchical custom to kill them. To the one who murdered Abner- David’s own general, Joab- David curses him and his household (3:29). And to the assassins of Ish-bosheth, much like the lying Amalekite messenger in chapter 1, David repays them with what was expected to be a reward with their own execution instead (4:9-12). David’s integrity and honor are maintained as he takes the throne to unite all of Israel. Even after he is anointed king of both the northern and southern kingdoms, we see David’s inclination to depend on the Lord become habit (5:19,23). Reflect Much has happened from the time of David’s private anointing as a young boy (1 Sam. 16:12-13) to now this public anointing as king over all Israel. This long-awaited realization through many trials and tribulations served the purpose of preparing David for his role as king. But as he takes this mantle, a core part of David’s identity as king harkens back to a role he served as a young boy those many years ago at the private ceremony with Samuel: a shepherd. The Lord anoints David as king and commissions him to be a “shepherd of my people” (5:2). Rather than rule with an authoritarian fist, he is instead encouraged to liken the image of a tender caretaker. Connect This prophecy from Micah speaks of a ruler to be born from Bethlehem that would also lead in all majesty of the LORD, but he would do so by shepherding. This is the passage cited in the gospel of Matthew during the Wise Men’s visit to the infant Jesus (Matt. 2:6). In what ways does Christ’s identity as a shepherd-king encourage you today? How does our perspective of his dominion over us change when it is viewed through the lens of a shepherd tending to his beloved sheep? 2 But you, O Bethlehem Ephrathah, who are too little to be among the clans of Judah, from you shall come forth for me one who is to be ruler in Israel, whose coming forth is from of old, from ancient days. 3 Therefore he shall give them up until the time when she who is in labor has given birth; then the rest of his brothers shall return to the people of Israel. 4 And he shall stand and shepherd his flock in the strength of the Lord, in the majesty of the name of the Lord his God. And they shall dwell secure, for now he shall be great to the ends of the earth. 5 And he shall be their peace. - Micah 5:2-5 - Rev. Nameun Cho 1 Samuel 31 - 2 Samuel 2
For having suffered so much at the hands of Saul, many would have expected David to convey joy or, at the very least, relief upon hearing of Saul’s death. But we know from his mourning and his dealing with the Amalekite messenger that this was not the case. As would any secular bystander, the messenger expects the news of the incumbent king’s death to be welcomed by David. The Amalekite even implicates himself to having ended Saul’s life directly (even though the readers clearly know that he fell on his own sword) in hopes to receive a reward for his actions. But David’s heart grieves for Saul’s death and again values the life of the Lord’s anointed. What he thought would lead to great gain, the messenger’s selfish lies lead to his own execution. David’s homage to Saul and Jonathan in his lament is a beautiful expression of his creative gifts and camaraderie with the deceased. Rather than dwell on the wrongdoing of Saul to seek his life, David chooses to publicly commemorate him in an honorable light. And David’s affections for Jonathan were no surprise. His lament portrays the delicate balance Jonathan was able to achieve between his familial loyalty and kindred friendship. There are very few instances in history where such words could be expressed about whom the rest of the world would consider your enemies. Following his lament and a long and treacherous road to fulfill God’s promise, Saul’s reign officially comes to an end and David’s reign begins. Reflect As David begins to make his strategic advances as the new king, his first recorded order of business is to inquire of the LORD (2:1). This is a significant thing to note because it shows an area of humility in David’s leadership that Saul severely lacked. While it may have made all logical and military sense to move into Hebron- the holy burial site of Israel’s patriarchs- David confirms this with a blessing from the Lord. Already we see a dependence on God and acknowledgement of the LORD as true king over Israel that proves His anointing of David was justified. Let this type of humility guide us in our own need for God’s guidance in our lives. Connect 5 Trust in the Lord with all your heart, and do not lean on your own understanding. 6 In all your ways acknowledge him, and he will make straight your paths. 7 Be not wise in your own eyes; fear the Lord, and turn away from evil. 8 It will be healing to your flesh and refreshment to your bones. Proverbs 3:5-8 - Rev. Nameun Cho 1 Samuel 24 - 26
During the course of David fleeing from Saul and for his life, you can imagine the angst he would have felt in knowing he was always in danger. So when an opportunity presents itself to oust Saul, you can further empathize with David’s temptation to finally free himself from this dread. However, not only once, but twice David spares Saul’s life when he was clearly handed the chances to kill Saul (Ch. 24 & 26). Sandwiched in between these two opportunities is another display of David’s mercy towards Nabal, at the behest of his wife Abigail. In all three of these instances, David displays mercy towards those who rightfully deserved judgment and wrath. He is able to value Saul’s life- despite that fact that Saul had been on a murderous rampage for his own- on the account that he still considered Saul to be “the Lord’s anointed” (24:6,10; 26:9,11). Unlike Saul, David is able to prioritize the sanctity of life and God’s anointed over and above his own interests. In seeing what also happened to Nabal, David learns that justice does not always need to be carried out by his own hands. David’s continuous propensity to be merciful in these three accounts further prepare him for the throne. This would be David and Saul’s last direct interaction before Saul’s ultimate demise. Reflect & Connect Throughout the narrative in 1 Samuel 24, there is a recurring imagery of “cutting off.” David cuts off a corner of Saul’s robe as a visible sign of his mercy (24:11). Then, Saul requests that David would not cut off or kill his offspring once David took the throne- a customary practice that would take place in the changing of hands of authority. Much of this imagery may also draw from those who are cut off from the covenant community without the sign of circumcision (Gen. 14:17). To be cut off was a significant consequence in the Israelite context. Reflect on the passage below from Ephesians, and meditate on the immensity of God’s grace through Jesus that prevented us from being cut off from God. How has God shown us mercy despite our sin? Consider the magnitude of Christ’s sacrifice for us that we might go from being aliens to family members. Ephesians 2:11-22 - Rev. Nameun Cho 1 Samuel 19 - 21
Saul’s anger and jealousy towards David reaches its peak in this portion of the narrative, so much so that it pits him against his own children. In her attempt to cover for David’s escape, Michal prioritizes her husband over her father (19:11-17). Jonathan’s naivete deters him from seeing his father’s anger at first. But Jonathan learns of Saul’s true intentions during David’s absence at the New Moon feast. Enraged that Jonathan had excused David from being at the festival, Saul curses and throws a spear at his own son (20:30,33; much like he did towards David in 19:10). Saul’s anger has blinded him so much that anyone associated with David deemed worthy of incurring the same judgment. David and Jonathan’s love for one another is reaffirmed through this section. Their friendship goes to serve as the stark antithesis to Saul’s anger, almost as if to depict how Saul should have treated God’s anointed instead. In their warnings to each other (20:8,14) and their bitter farewell (20:41-42), the concept of God’s loving kindness (See explication of Hesed from Day 37) is referenced and embodied. David is now forced to be a fugitive, but God is still in control. Much like how the harmful spirit that stirred Saul’s anger was God-ordained (18:10; 19:9), so this temporary exile will serve a purpose for David towards his eventual throne. Reflect & Connect In an attempt to flee from Saul’s murderous decree, David braves an escape even into enemy Philistine territory of Gath in chapter 21. But even across enemy lines, David is recognized and almost revered (21:11). David fears that with his identity revealed he is in grave danger still. Feigning insanity, David narrowly escapes yet another close call for his life. Much of his life experience during this fleeing inspired the words from Psalm 34. Read over this psalm and meditate on David’s experiences. While being immersed in the fragility of his circumstances, let the words of hope and trust in God’s sovereignty lift you through whatever difficult trials you may experience or are even experiencing today. Psalm 34 - Rev. Nameun Cho 1 Samuel 16 - 18
As a natural flow of narrative following the disqualification of Saul, God then points Samuel in the direction of the new soon-to-be king of Israel. Saul himself demonstrates the reality that outward appearance, external circumstances, or even good intentions are not what God requires of a good king. Samuel is tasked to find a man after the Lord's own heart. In his visit to Jesse’s family, the least expected candidate is chosen to be anointed (note: David isn’t even in the house when Samuel is discerning God’s chosen, as Jesse assumed that surely it was not his youngest son). While a comment is made on his physical appearance, David is anointed simply because the LORD chose him (16:12). From that moment forward, the Spirit of the Lord rushes upon David to equip him for God’s work. The well-known story between David and Goliath further demonstrates the power of obedient faith and God's favor. When challenged by Goliath and the Philistines, it is Saul who is obligated to serve as the nation’s champion. Instead, he cowers and is greatly dismayed (17:11). Saul continues to show his lack of faith by being swayed by daunting appearances and circumstances. When David inquires of the challenge, only courage and faith are exuded from his words and actions. For David, Goliath’s challenge was not a matter of military strategy or even physical strength, but of a spiritual nature. Three times David refers to Goliath’s threat not as a challenge towards his people, but to the living God (v. 26, 36, 45). And when considering a threat to the covenant God of Israel, David has full assurance that victory is on his side. Following Goliath’s defeat, David grows stronger in his victory and influence as a leader in Israel. So much so that Saul grows jealous and angry towards David’s success. Despite numerous attempts to thwart David’s upward trajectory, Saul is faced with the inevitable judgment that his reign is coming to a close. This theme of juxtaposing diligent faith with wavering disbelief since the beginning of the book will continue on through its close- Hannah and Eli, Samuel and Eli, Jonathan and Saul, and now David and Saul. Reflect On the precipice of his father’s extreme jealousy, the author of 1 Samuel begins chapter 18 with a beautiful display of covenantal love. Jonathan and David’s friendship is described as souls being knit together, loving the other as his own soul, and a stripping of one’s possessions and status in service to the other. With his seat on the throne threatened, Jonathan had all the reason and more that Saul did to be jealous of David. Instead, we see a counter intuitive movement of grace and sacrifice towards David that epitomizes the definition of friendship. In what ways do we see Christ’s love for us as this kind of movement? How is the Lord convicting you today to convey that love onto others? Connect 4 Let each of you look not only to his own interests, but also to the interests of others. 5 Have this mind among yourselves, which is yours in Christ Jesus, 6 who, though he was in the form of God, did not count equality with God a thing to be grasped, 7 but emptied himself, by taking the form of a servant, being born in the likeness of men. 8 And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross. Philippians 2:4-7 - Rev. Nameun Cho 1 Samuel 13 - 15
After Saul is anointed king, there seemed to be a promising start to his authority as we read that “God gave him another heart” (9:9). But these chapters highlight Saul’s spiritual descent that made him unfit to be king over Israel. While the pretenses of his rise to power was so that Israel could be like “all the nations,” the LORD affirms that the leader of the covenant community must be held at a higher standard. Had the requirement to be Israel’s king solely rested on military prowess and success, there might not have been any problems with Saul on the throne. But there came a spiritual requisite of obeying God’s commands and not defiling His practices that Saul failed to comprehend. In Chapter 13, Saul took it upon himself to make sacrifices- a practice strictly reserved for priests- when Samuel did not arrive by the appointed time. In Chapter 15, Saul disregarded the entirety of God’s commands to wipe out the Amalekites (15:3), and instead reserved a portion of the spoils as a result of pressure from others (15:21,24). As a result of these two incidents, the Lord rejects Saul (15:26) and Saul no longer has God’s favor while on the throne. Sandwiched between these two chapters is an episode of Jonathan’s unlikely victory against the Philistines. Jonathan’s trust in the Lord is the centerpiece of this narrative and starkly contrasts with yet another example of Saul’s overwhelming concerns about external circumstances. Not only does this narrative emphasize Saul’s disobedience in the preceding and following chapters, it foreshadows the need for a king that would be after God’s own heart. Reflect & Connect For all intents and purposes for Saul, he believed he acted with good and reasonable intention in both accounts that ultimately disbarred him from the throne. In fact, many of us may have acted in a similar fashion if put in the same situations. But what Saul failed to understand was that God’s favor is not merited by mere outward ritual practices. Saul didn’t disobey just some parts of God’s law and keep others. But by showing that he was more swayed by circumstances and others’ opinions, his distrust in God was the slippery slope towards his sin and rejection. 6 “With what shall I come before the Lord, and bow myself before God on high? Shall I come before him with burnt offerings, with calves a year old? 7 Will the Lord be pleased with thousands of rams, with ten thousands of rivers of oil? Shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul?” 8 He has told you, O man, what is good; and what does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God? Micah 6:6-8 Rev. Nameun Cho |
Archives
April 2021
CategoriesAuthorThis blog is part of the ministry of City Reformed Presbyterian Church. Unless otherwise noted, the entries are written by Matt Koerber. This is part of a project that our church is doing as we read through the narrative sections of Scripture between early January and Easter 2020. New entries will be scheduled to drop automatically at 5:00 am on the scheduled day. |