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6. the New Covenant in the Prophets (1 Kings 3-8)

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6. the New Covenant in the Prophets (1 Kings 3-8) 1 6. The New Covenant in the Prophets (1 Kings 3-8) The Rise and Fall of the Davidic Covenant The Davidic Covenant and kingdom did not reach their peak under David, but under his son Solomon. Solomon is remembered as the wisest man who ever lived. In the famous account in 1 Kings 3, Solomon was still quite young when his father David died and left him the kingdom. God appeared to him and offered to grant him whatever he asked for. Rather than asking for power, money, or long life, Solomon asked for wisdom to be a good ruler. God was pleased with this and granted him wisdom, along with the wealth and power he did not ask for. For this reason, Solomon is the source and inspiration for the “Wisdom Literature” in the Bible: the Books of Proverbs, Ecclesiastes, Wisdom of Solomon, Song of Solomon and Sirach. He didn’t write all those books personally, but he started the tradition. God’s covenant with David had promised that his son would build the “house of God” or temple, and Solomon fulfilled this divine promise. The high point of the whole OT comes in 1 Kings 8, when Solomon completes and dedicates his great temple to the Lord. During the dedication ceremony, the priests and Levites bring the Ark of the Covenant and the other vessels and furnishings of Moses’ Tabernacle into the Temple itself. This symbolised a transition: from now on, the Temple would take over from the Tabernacle built in the wilderness. The Temple was the symbol and sum of all the covenants and all salvation history. It was decorated inside with pictures and engravings of flowers and animals, with lots of gold and jewels in the Temple itself and its furnishings. The flowers, animals, gold, and jewels called to mind Eden and the Adamic Covenant. The stream that flowed out of the side of the temple mount was called “the Gihon” after one of the rivers that flowed from Eden (Gen 2:13; 1 Kings 1:33). The Temple was also a kind of “new ark”. Just as Noah’s ark was a “floating Eden,” so scholars have pointed out intentional similarities in the way the Ark and the Temple were built. E.g. both were constructed with 3 levels or decks (Gen 6:16; 1 Kings 6:36). The exact place where the Temple was built was highly significant: it was on the massive rock formation called “Moriah” or “Mount Moriah” (2 Chron 3:1) where Abraham had tried to sacrifice Isaac to God so many years before. Later Jewish tradition holds that the animal sacrifices offered in the Temple were only 2 pleasing to God because they reminded him of Isaac’s self-offering on the same site so many years before. So the Temple has a strong relationship to the Abrahamic Covenant. The Temple was also the successor of the Tabernacle of the Mosaic Covenant, symbolised especially by the transfer of the Ark inside the Temple. This act also symbolised the relationship between the two covenants. The Ark built by Moses moves inside the Temple built by Solomon. In a sense, the Davidic Covenant is absorbing (assimilating) the Mosaic Covenant. From now on, the son of David, heir of David’s covenant, will be responsible to make sure that Israel follows the Mosaic Covenant. Of course, the Temple itself is part of the very terms of the Davidic Covenant. The fact that it is standing at all, and that Solomon is there to pray to God and dedicate it to him (1 Kgs 8), is visible proof that God has kept the covenant promises given to David (2 Sam 7:12-13). For the ancient Israelite worshipper, the importance of the Temple can hardly be over-emphasised. The Temple was a standing reminder of the covenants with Adam, Noah, Abraham, Moses and David. It summed up all salvation history and represented all God’s relationships with his people. There was nothing greater than the Temple except God himself. Many years later, Jesus will describe his own presence by saying, “Something greater than the Temple is here” (Mt 12:6). When we understand how great the Temple was, we realise Jesus was claiming to be God. The Temple was to be more than a shrine for the chosen people of Israel. It was to be a house of prayer for all peoples. This is what Solomon prayed for, that “all the peoples of the earth may know Your name, may fear you as do your people Israel” (1 Kings 8:41-43). A new form of worship characterises Solomon’s Temple and the Davidic Kingdom. Prayer in the Kingdom becomes a personal encounter with the living God: “Bring me to Your holy mountain, to your dwelling place Then I will go into the altar of God… I will give you thanks… Thanking Him in the presence of my Saviour and my God” (Ps 43:3-5) The liturgy of Moses and Sinai required animal sacrifices and offerings for the people’s sin. In the liturgy of Zion, the people bring “a sacrifice of thanksgiving”, known in Hebrew as todah, translated as eucharistia in Greek (cf 1 Chron 16:4, 7-37). 3 Passover, the feast that characterised the liturgy of Sinai, recalled God’s saving deeds in the Exodus. The todah, too, is a celebration of remembrance, often involving the offering of unleavened bread and wine. It is a prayer in which the believer proclaims God’s saving deeds, gives thanks for God’s salvation and swears himself or herself to a life of praise and self-sacrifice. Echoes of the todah can be heard throughout the Book of Psalms, the royal prayers and songs of the Davidic Kingdom. E.g. in Ps 116: “For he has freed my soul from death… To You I will offer sacrifice of thanksgiving… and my vows to the Lord…” (Ps 116:8,17-18; 50:13-15; 40:1-12; 51:17). In the thanksgiving sacrifices of the Davidic kingdom we see the true dimension of worship –the way God wanted men and women to serve Him from the beginning. Not in servitude, not with the blood of animals, but with their whole hearts, their whole lives made a sacrifice of praise and thanks, their whole lives given over to the will and heart of God. For you have no delight in sacrifice; if I were to give a burnt-offering, you would not be pleased. 17 The sacrifice acceptable to God is a humbled spirit; a humble and contrite heart, O God, you will not despise (Ps 51:16-17) Sacrifice and offering you do not desire, but you have given me an open ear. Burnt-offering and sin-offering you have not required. Then I said, ‘Here I am; in the scroll of the book it is written of me. I delight to do your will, O my God; your law is within my heart.’ (Ps 40:6-8) The Davidic kingdom was meant to be a universal, worldwide, eternal kingdom. The wisdom literature aims to bring about the moral and spiritual formation of this kingdom. It is the charter of the new family that God wants to create through His covenant with David. What Happened After Solomon? 1 Kings 8: the completion and dedication of Solomon’s Temple, is the high point of the OT - everything else is downhill from there. The decline starts during Solomon’s own reign. King Solomon loved many foreign women – he had 700 wives and 300 concubines and toward the end of his life, Solomon’s foreign wives persuaded him to build shrines to their pagan gods, and Solomon was no longer dedicated to the Lord as he had once been (1 Kgs 11). He also began to tax the people of Israel harshly (1 Kgs 12:4). 4 After Solomon’s reign was over, the northern 10 tribes of Israel broke off from the House of David under Jeroboam when Solomon’s son Rehoboam refused to cut taxes (1 Kgs 12). They chose a different king, not from the line of David, and they returned to the worship of golden calves, like Israel in the desert. The 10 tribes in the north were called “the House of Israel”, and are sometimes referred to as “Ephraim” or “Samaria” or “Joseph”. The southern tribes of Judah and Benjamin stayed faithful to the son of David and to the Temple. The 2 tribes in the south were called “the House of Judah” (Jer 31:31). They are sometimes referred to as “Judah”, “Benjamin” or the “House of David.” You will also read the phrase “all Israel”, especially in Chronicles (1 Kings 12:1; 1 Chron 13:6,8; 15:3; 2 Chron 12:1; 18:16). This refers to the Kingdom as God established and intended it – before the division under Rehoboam – the kingdom of David that God promises He will one day restore. But these two Israelite kingdoms were too weak to survive separately for very long — both entered into a long period of decline. After c.200 years, the northern kingdom of Israel was completely wiped out by the Assyrians, a huge foreign empire that controlled most of the Middle East at that time (2 Kgs 17). Most of the Israelite population (the northern 10 tribes) was sent into exile to different places all over the known world and was never heard from again. An Assyrian document from the periods describes the deportation of nearly 30,000 Israelites.
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