Musings on the Lectionary Readings for Proper 16 - Ordinary 21 Sunday Aug. 24, 2003 by Philip W. Gilman
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1Kings 8: 1--6, 10--11, 22--30, 41--43
I hope you will read, or at least
skim through, chapters 4 - 7 for the rich details they contain. King Solomon has now constructed the
Temple-- and it deserves a capital T. It
included not only the Temple building, but all the courts and the articles for
decoration and implements for worship that stood outside. And what a building! Hewn stones paneled with cedar planks
overlaid with gold, inside and out!
What a magnificent, glorious edifice for the House of the LORD (10)[1].
Also read verses 3 and 4. When all the elders of Israel had come, the
priests lifted the Ark and carried up the Ark of the LORD. Then the priests and the
Levites brought the Tent of Meeting and all the holy vessels that were in the
Tent. This is not David's tent which
housed the Ark at Jerusalem (2Sam. 6:
17), but Moses'
tabernacle (Exo. 27: 21), brought over from Gibeon. Last week, we discussed how the worship of
YHWH had become divided between law (the tabernacle) and grace (the Ark)[2]. Here, we find King Solomon reuniting them
within the Temple. Let us consider some
of the symbology of these events.
First of all, grapple with the fact
that the Ark, the mercy seat (Exo. 25), the symbol of God's grace,
contained the stone tablets with the Decalogue, the basis of the law. Ponder the imagery: what is contained by
what. Parallel with this, that Moses'
tabernacle, the symbol of God's law, did not possess (since Samuel's time) its
fundamental icon, the stone tablets (unless the Tabernacle was placed inside
the Temple).
Second, look at the order of
entrance into and position within the Temple building. The Ark-- representing God's grace-- went in
first, and into the Holy of Holies (6).
Moses' Tent of Meeting followed, and it is quite likely that it was
taken inside the sanctuary, the Holy Place where the sacred vessels were set up
and the priests daily ministered. But
note that the poles of the Ark protruded out through the curtain into the tabernacle. (8) What might this detail signify?
What does all this rich symbolism teach us about "where" and how God is to be worshipped? And why is it that, although King Solomon had brought the emblems of law and grace together again, that the "worship" of YHWH remains divided, even today?
The wise king provides a clue. A word of advice, of encouragement, of
warning that God had spoken to him, he passed on to the people of Israel. "O LORD God of
Israel, ...there is no god like You, who keep Your gracious covenant with Your
servants when they walk before You in wholehearted devotion." (23) See also the "if
only" clause in v.25. And Solomon
passed it on to the Church-- to you and me-- by including the "foreigner
who is not of Your people Israel"
(41).
Indeed, we all like, desire, hope to
be included, especially in God's household, and we are grateful for it. But we need to keep in mind that it is on a
conditional, "if only" basis.
Psalm 84
[2-13, TNK]
·
How
lovely is Your dwelling-place,
O LORD of hosts.
I long, I yearn for the courts of the LORD [2-3].
I think that I am safe in assuming
that you agree with this sentiment. But
may I ask why? Is it because the walls,
ceiling and floor are covered with glistening gold? Or do you have some other reason?
·
For
the LORD God is sun and shield;
the LORD bestows grace and glory;
[YHWH] does not withhold [God's] bounty from those who
live without blame. [12]
There is that condition again. But how can any person-- since all, Jews and
Greeks alike, are under the power of sin
(Rom. 3: 9)-- live
without blame?
·
LORD of hosts,
happy is the [one] who trusts in You. [13]
That is the answer: trust in
God. But, if I may, I would add: in all
of God; law and grace, judgement and forgiveness, punishment and
mercy.
Ephesians 6: 10--20
Do you believe in the devil (11), cosmic powers and superhuman forces of evil (12)? Paul did, as did Jesus[3]
and the author of the Revelation, among many others in the Bible. But then they did not have the advantages
that we enjoy from scientifically proven knowledge. Therefore they had to believe in such myths in order to explain
that which they could not otherwise understand. But we know better now.
Or do we?
Where is your wise [person] now,
your [person] of learning, your subtle debater of this present age? God has made the wisdom of this world look
foolish! (1Cor. 1: 20)
Make no mistake about this: if there is anyone among you who fancies
himself wise-- wise, I mean, by the standards of this age-- he must become a
fool if he is to be truly wise. For the
wisdom of this world is folly in God's sight. (1Cor. 3: 18-19)
·
But
where can wisdom be found;
Where is the source of understanding? (Job 28: 12)
·
"See! Fear of the Lord is wisdom;
To shun evil is understanding." (Job 28: 28)
Study the three occasions where Paul
appends a purpose to his exhortation.
Put on the full armour provided by God, so that you may be able to stand
firm.... (11)
[T]ake up the armour of God; then you will be able to withstand.... (13) In these two cases, be
attentive to the repeated concepts, which lead to the imperative of v.14.
Then, in the middle of all this
militant language, we find an anomaly: let the shoes on your feet be the gospel
of peace, to give you a firm footing
(15). The contrast-- peace in the midst of
warfare-- is startling, glaring; and for good reason. For if you do not have a firm footing, how can you hope to stand
firm? And what is it that acts as the
cleats on those shoes?
Finally, find your strength in the
Lord, in [God's] mighty power. (10)
The Apostle introduces his pre-battle pep-talk with the concept that
begins and ends everything.
"See! Fear of the Lord is
wisdom;" trust in God.
John 6: [54-]-69 [suggested]
Note the parallelism in verses 54
and 56: 'Whoever eats my flesh and drinks my blood....' Then consider the statement they contain:
'My flesh is real food; my blood is real drink.' (55) What does "real" mean? What is "real" to Jesus? To John?
To you?
Why, in a chapter devoted almost
entirely to the subject of bread[4],
is blood mentioned in verses 53-56 and then dropped? What are the implications for the sacrament of communion? Is Jesus-- or John-- teaching that the
bread-- nurture-- is more important for the believer than the blood--
forgiveness? In my experience, the
Church seems to focus more on the blood-- forgiveness-- over and over and still
yet again, while tending to slight the believer's need for "daily
bread". Daily, notice; not weekly
or monthly.
Over the past several months, as I
have considered the lections, the idea has come to me that, from God's
standpoint, forgiveness is a "done deal"[5]. Yes, it does need to be celebrated and
constantly relied upon, but is not now the believer's nourishment a more
pressing need? For if we lack bread[6]
and thereby become weak, how can we take up the armour of God, let alone wield
it in warfare?
Or are we too wise to believe that
there is a war going on, that the devil and cosmic powers and superhuman forces
of evil are as real as flesh and blood?
Are we "worshipping" a human god, or the spiritual God?
[1] Compare this endeavor with the magnificent,
glorious edifices which the Egyptian kings
(for example)
built for themselves: their tombs.
[2] Also see bAdv2, available by e-mail from
<ENAPXH@juno.com>.
[3] See Mat. 13: 39, 25: 41; Mk. 7: 29;
Jn. 6: 70, 8: 44, 49.
[4] Fish occur in =vv. 9 and 11 only; the
left-overs were all bread (13). Any
significance there?
[5] See bEas3 and bAscen, available as above.
[6] Recall the message of 1Ki. 19 in bp14o19g,
available as above.