Wise King Solomon

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0:00 All right, this week we're going to be covering Chapter 11, Wise King Solomon. But let's begin first by going over a view of last week, and we'll do it real short. Last week we covered 2 Samuel Chapter 7. 2 Samuel 7. And in 2 Samuel 7, 2 Samuel 7 is like the pinnacle, the climax of the Old Testament, because the latest and greatest covenant is made with David. And it's called the Davidic Covenant.

0:48 The Davidic Covenant, because it's made between God and David, and it's going to be made through David's son, Solomon. So the Davidic Covenant. And let's go back to Genesis with the threefold covenant, or the three covenants that God made with Abraham. He made the first covenant was made with Abraham in Genesis Chapter 15. And that covenant was fulfilled through Moses, and so we call it the Mosaic Covenant. Not because it has a bunch of little pebbles that are colored, and they're all put together to make a picture. No, because it's called, it's after Moses. The second covenant was made in Genesis Chapter 17. And that is going to be fulfilled in this covenant that we're covering today and in these future sessions.

1:44 The covenant is going to, this covenant is going to be fulfilled in David with the Davidic Covenant. And so we call it Davidic. And then the third covenant is made in Genesis Chapter 22 because Abraham almost sacrificed his son Isaac. And this was a foreshadowing, a kind of a pre-enactment of what God is going to do with his only beloved son upon Mount Moriah, just outside the walls of Jerusalem when he makes the new covenant. And so in Genesis 22 is going to be fulfilled in the new covenant with Jesus. And we don't call it the Jesitic Covenant or whatever. We call it the new covenant. So we have, here in Genesis, chapters 15, 17, and 22, we have the three Abrahamic covenants that kind of create a blueprint for the rest of the Old Testament leading up into the New Testament.

2:43 Genesis 15 will be fulfilled in Moses, Genesis 17 in David, and Genesis 22 in Jesus. And so now we're right in the middle of that. In 2 Samuel 7, we have the Davidic Covenant. And the first aspect of the Davidic Covenant is that it deals with a kingdom. A kingdom. So we have one nation ruling over other nations, such as in the British Empire, we had England as a nation ruling over, you know, other nations and colonies. And so that's why it's called the British Empire. You know, it's a kingdom. So this covenant is going to be not just for Israel, but for all of the nations as well. And remember, the word for nation, whenever we say nation, this is synonymous with the word Gentile.

3:34 So this covenant is going to be for all the nations, all the Gentiles. Okay? So it's going to be a kingdom. Secondly, it's a dynasty. And what makes a kingdom a dynasty is that the king's son reigns after him and not somebody else. And then that son, his son reigns after him and his son and so forth, to where you have a family by divine right ruling over the kingdom. Now, in Saul's case, he lost the dynasty because of his sin. But we're told in 2 Samuel 7 that no matter what the Davidic king's son does, he will be chastised by God, but he is, but the dynasty will not be taken away as it was with Saul. So eventually we'll find out that the Davidic covenant will be broken by future Davidic kings who embrace idolatry.

4:28 And they will, you know, experience various covenant curses. And even eventually with the exile, we're not going to have a king on the throne for six centuries. But the throne continues to remain because the kingdom continuing through this dynasty is not contingent upon man's sin, but rather God's promise that this throne will be everlasting is what, you know, is the promise that Israel holds on to. So in New Testament times, when there hasn't been a Davidic king on the throne for six centuries, Israel knows that this is an everlasting covenant because of this dynasty has been established with God through David. So they're waiting for the son of David to rise to the throne.

5:19 Now, the third aspect, if we had kingdom, dynasty, and the third aspect is that the son of David, the son of David is the son of God. Now, we're not talking about metaphysical reality here, as if, you know, God's eternal son is the son of David. No, no, no. That's New Testament. That's where this is going to prefigure what the reality and the divine revelation we're going to find in the New Testament. But rather, when we say that the son of David is a son of God, we mean this in kind of a metaphorical sense, that he was called the son of God. He was kind of legally adopted as a son of God. And it wasn't as if the Davidic king got God's own DNA and became literally his child. That's going to happen in the New Testament.

6:08 But in the Old Testament, this is just metaphorical. And in the Old Testament, in very few, very few instances, did Israelites ever call upon God in prayer as our father. Now, it happens in the prophet Isaiah. He calls God our father in prayer. It happens, I know, in 1 Chronicles. It may be somewhere else. But it's very, very few and far in between. Normally, God is invoked in prayer as Yahweh Elohim, Lord God, or as Elohim, or as Yahweh, but not as father. And so, when we look at this type of divine sonship, this is something that's going to be very important because God is preparing us for the revelation of who he is in his essence for all of eternity.

6:57 He is eternally father, eternally son, and eternally Holy Spirit. And so, this divine sonship is going to be revealed in Jesus. And God's kind of preparing us for this by giving the Davidic king this privilege. Okay, the fourth aspect is that the currently reigning king is known as the Messiah. The Messiah. And in Hebrew, that means the anointed one. Okay, so the anointed one, the king has installed an office by being anointed with a flask or a horn of oil poured over his head. It was a lot more than what we experience today when we put some oil on or when we anoint a baby right after he's baptized or when we anoint in confirmation.

7:48 This is a pouring of oil over the head where it was pretty messy. And so, the currently reigning Davidic king was known as the Messiah. And if you want to say that in Hebrew, like in the most original sense, you would say mashayak. Also, if you want to say it in Greek, you'd say Christos. And that's where we get Christ from. So, we say Messiah is the Hebrew form and Christ is the Greek form of the anointed one. So, the Davidic king is the Messiah. Okay, the fifth aspect is that, well, before we get to the fifth aspect, let's go ahead and turn to Psalm 2. So, let's open up our Psalms and let's turn to Psalm 2, the second Psalm, which is a Davidic psalm.

8:36 It talks about the Davidic king, the son of David, in the psalmist's day and age. Okay, let's see here. It says, it begins with, why do the nations protest and the peoples grumble in vain? Kings on earth rise up and princes plot together against the Lord and his anointed. Okay, the word for anointed there, the Lord and his anointed, is Meshayak. Against Yahweh and his Meshayak. Okay, so the word here in Hebrew is Messiah. Again, here we have the Davidic king being called Messiah. Okay, let's go ahead and continue in this passage. Let us break their shackles and cast off their chains.

9:24 The one enthroned in heaven laughs, the Lord derides them, then speaks to them in anger, terrifies them in wrath. I myself, this is God speaking, have installed my king on Zion, my holy mountain. Remember, Zion was the name of Jerusalem before David and Joab and all of his other generals and commanders and his military men took over this Jebusite stronghold called Zion. They went up through a water shaft to bypass the walls surrounding the city and they took it. And then later on, they renamed Zion to Jerusalem. But Jerusalem is often called Zion. And so we'll see Zion throughout the wisdom literature in the scriptures.

10:14 I will proclaim the decree of the Lord who said to me, now this is the Davidic king speaking again, I will proclaim the decree of the Lord who said to me, you are my son, today I am your father. So here's this, this father-son relationship between God and the Davidic king. Only ask it of me and I will make your inheritance the nations, or we could say, and I will make your inheritance the Gentiles. Your possession, the ends of the earth. Okay, so the king's reign doesn't just extend to the Mediterranean Sea, to the Jordan River, up to the Sea of Galilee, down to the Dead Sea. But this is the ends of the earth. So this covenant is not only international, including the Gentiles, but it's also going to be, it's going to be, it's going to have, the reign is going to extend geographically to the ends of the earth.

11:11 Okay. With an iron rod, you shall shepherd them. Like a clay pot, you will shatter them. Okay, with an iron rod, or with an iron scepter, you could say, you shall shepherd them. This, this is alluded to, this verse, Psalm 2, 9, is alluded to in Revelation 12, when the woman crowned with 12 stars, you know, who's standing upon the moon, you know, and she's, she gives birth to a male child, and we're told in Revelation chapter 12 that this male child will rule with an iron scepter. A direct allusion back to Psalm 2, 9. And now kings, give heed. Take warning, rulers on earth. Serve the Lord with fear, with trembling, bow down in homage, lest God be angry, and you perish from the way in a sudden blaze of anger.

11:59 Happy are all who take refuge in God. Okay. So that's Psalm 2. So in Psalm 2, we see the king being called the Messiah. We have him talking about God, saying, you are my son, today I'm your father. We see the rain extending over all the nations and to the ends of the earth. And so the next aspect of this Davidic covenant is that it's everlasting. We're told in 2 Samuel chapter 7, verse 13, that God says of David's son and his descendants, I will make his royal throne firm forever. Not I will make his royal throne firm as long as he obeys my voice or as long as he happens to keep his health or whatnot.

12:54 But no, I will keep his royal firm forever. So the Davidic covenant is everlasting. It's not going to end. And then David responds to this covenant in 2 Samuel chapter 7, verse 19. And David responds by saying, God, you have shown to me a Torah Adam. Torah Adam. And we know Torah from what we've been studying is the Hebrew word for law and Adam is the Hebrew word for mankind. So David is saying about this Davidic covenant, God, you've shown me a law not just for Israel but for all of mankind.

13:47 All of mankind. And so again, this is talking about the international aspect of the Davidic covenant and Jerusalem is the political and the spiritual capital of the Davidic covenant. So in the New Testament, the church, especially the heavenly church, will be called the New Jerusalem. The New Jerusalem. And then in Jerusalem, like the center of Jerusalem, is the temple. And the temple, which is built by Solomon, actually it's built by Hiram, the king of Tyre, and his Phoenician men, the temple is an architectural sign of the covenant.

14:38 So the covenant is represented architecturally by the temple. And just as Moses broke the Ten Commandments, the stone tablets, when Israel apostatized with the golden calf in Exodus chapter 32, Moses symbolized the breaking of the covenant by breaking these tablets down upon the ground and they turned into dust. Well, he did that to symbolize the breaking of the covenant. And so the temple, later on when the Davidic kings end up embracing idolatry and they end up sinning, the temple is destroyed by the Babylonians, by Nebuchadnezzar and his army. And this destruction of the temple is a symbol of the breaking of the Davidic covenant.

15:25 Now, just as with the Mosaic covenant, you know, when Israel apostatized with the golden calf, you know, the covenant was broken, but we notice that the covenant itself did not stop. It's not like when Israel breaks the covenant, oh, well, the covenant's broken and that's it. You know, no, it continues to exist. And the same way with the Davidic covenant, the covenant continues to exist even beyond when the temple will be destroyed. And then finally, this Davidic covenant is expressed, its law, its Torah is expressed in the wisdom literature. The wisdom literature. So, for instance, the book of Psalms, which was the Psalter for the temple, kind of like the Israelite hymnal.

16:12 In Proverbs, the book of Proverbs, in Song of Solomon, in the book of Job, and also in the book of Wisdom, we see this wisdom literature, which is applicable to all nations, not just to Israel. So again, we see the international aspect of the Davidic covenant. Now that we've covered the covenant here in 2 Samuel chapter 7, I'd like to turn to 2 Samuel chapter 11, for only four chapters later, and David does something. He commits a faux pas. Basically, he sees a woman bathing on the top of a building near him, and he wants her, so he calls for her to come in, he sleeps with her, and then they conceive, and they have a son.

17:02 But David doesn't want to be caught. He doesn't want for people to know that he had committed the act of adultery with this woman, and this woman's name is Beth Sheba. And so, he calls in her husband, Uriah, from the battlefield, and tries to get him to drink some wine and get a little loose so he can sleep with her. So the child can be portrayed as a son between Uriah and Beth Sheba, but Uriah is thinking about his fellow soldiers out on the battlefield, and so Uriah is thinking, how can I sleep with my wife when my men are out there and they're suffering on the battle lines? So he ends up going back out to war without ever sleeping with Beth Sheba.

17:51 So David, to continue to try and cover up his sin, he has Uriah put on the front line into the dead man's land to where Uriah gets cut down. But then, the prophet comes to David, Nathan does, and he says, David, basically he gives him a parable and he shows David his sin. And David repents. And so, Psalm 51 is attributed to David's repentance after this event. Psalm 51 is a very famous penitential psalm. So if you look at the very beginning of Psalm 51, most Bibles will talk about how this was written by David after he was confronted by the prophet Nathan with regard to his double-fold sin.

18:40 He committed two deadly sins. Sin of adultery and the sin of murder, which is David's downfall. Now, we're told in 2 Samuel chapter 12 that God forgave him. God forgave him. So God administered forgiveness. But we find out that even though David is forgiven, he's still punished. Okay, so somehow when God forgives humanity, there's still a punishment that remains. We see that David is told that the fruit of this conception, this son, will die. And, not only that, but that there will be familial strife and war within David's household. And so we see later on, we see Absalom, David's son, trying to oust David from Jerusalem and tries to take over the kingship of David.

19:34 Well, this is a result of David's sin with Bathsheba. So we see a forgiveness and then we see a type of temporal punishment that remains that has to be dealt with. Now, the second son born to Bathsheba and David is Solomon. So Solomon will be the eldest son. He'll be the rightful heir to the throne of David. And Solomon's name comes from the Hebrew word Shalom or peace. So later we'll see in the prophets that Jesus is prophesied as the prince of peace, which kind of shows that he's going to be kind of like a new Solomon, if you guys kind of get that. In 2 Samuel chapter 17, there's a character introduced into the biblical narrative.

20:23 Actually, it's before 17. I think it's like back in chapter 15. And his name is Ahithophel. And it's transliterated as A-H-I-T-H-O-P-H-E-L. And Ahithophel was one of David's trusted companions. One of his advisors, one of his closest men. But Ahithophel betrays David and ends up committing suicide. And Ahithophel is a prefigurement. He's an anti-type of Judas. Because Jesus is going to be the Davidic king. He's going to be the new David, the new Solomon. And Judas is going to be one of his intimate twelve apostles.

21:09 He's going to portray Jesus and he's going to hang himself. We're told. Okay. So we see, again, we see some typology here between David and Jesus with Ahithophel foreshadowing Judas. Okay. Now let's go ahead and turn to 1st Kings chapter 1 which is going to start talking about the reign of Solomon. Okay. So let's go to 1st Kings chapter 1 which picks up with Solomon's reign. But first Solomon has to become king. He has to get the throne. Okay.

21:56 Let's So we pick up here in 1st Kings chapter 1 and David's son Adonijah knew his father was near death. And so Adonijah starts displaying ambition to succeed David as king even though he knows that Solomon is the rightful heir. So let's turn to 1st Kings chapter 1 verse 5. Adonijah son of Hagith again this is verse 5 in 1st Kings 1 Adonijah son of Hagith began to display his ambition to be king. He acquired chariots drivers and 50 henchmen. Yet his father never rebuked him or asked why he was doing this. Adonijah was also very handsome and next to Absalom by the same mother. He conferred with Joab and remember Joab was like David's top general and with Abiathar the priest and they supported him.

22:44 However Zadok the priest Benaiah son of Joida Nathan the prophet and Shemaiah and his companions the pick of David's army did not side with he gets some of the king's men but not all of them. Verse 11 Nathan said to Bathsheba Nathan the prophet who we've seen before he's the one who delivered the Davidic covenant from God to David and Nathan is also the one who called forth for David's repentance after he sinned with Bathsheba well Nathan says to Bathsheba Solomon's mother have you not heard that Adonijah son of David come now let me advise you so that you may save your life and that of your son Solomon go visit king David and say to him did you not lord king swear to your handmaid your son Solomon shall be king after me and shall sit upon my throne why then has Adonijah become king and while you are still there speaking to the king I will come in after you and will confirm what you have

23:44 said okay so apparently we're told that David had kind of sworn an oath to Bathsheba and remember Beth Shavah is Bathsheba's name if you break up Bathsheba it's Beth Shavah Beth means daughter Ben would mean son so if you want to name your son in Hebrew you name him Ben if you want to name your daughter you name or Beth Shavah daughter of and Shavah remember is the word for oath or to swear an oath it's also the word for seven so when you swear an oath you seven oneself you Shavah okay so her name Bathsheba means daughter of the oath so we possibly see a word play here David had promised on oath to Bathsheba that her son would succeed David as king and so Bathsheba okay now what's really interesting is that in eastern kingdoms the queen was not the wife of the king as we'll see later in like western monarchies in medieval christendom no rather in eastern kingdoms back then in antiquity the

24:57 queen was known as the queen mother because the queen was not the wife of the king but was his mom so the king's mom would reign alongside him and this was very important for kingdom stability or dynastic stability because if the king were to die it would be very difficult to have a palace coup because the queen mother continues to reign even if the king dies and the queen mother makes sure that the correct successor is put on the throne after the king which would be his son and so the queen mother is kind of central to dynastic stability in the east and eastern kingdoms and remember the Davidic kingdom is an eastern kingdom it's not from the west it's from the east and so we'll find out that hi rose we'll find out that in the in the if you look in the Old Testament and if you start numbering off all the Davidic kings and all of their mothers almost every single Davidic king's mother is named

26:02 in the biblical narrative except for maybe I think it's two Davidic kings their moms are not named which is very important okay so eventually David is approached by Bathsheba and he's approached by Nathan the prophet and David says oh yes we need to make Solomon king not Adonijah and so we see in let's see here in verse let's turn to verse 38 so Zadok the priest Nathan the prophet Benaiah son of Joida and the Cherithites and Pelethites went down and mount Solomon on David's mule escorted him to Gihon okay so David is escorted on a mule or a donkey or an ass which is going to prefigure Jesus' entry into Jerusalem upon an ass Jesus does this because he's showing that he's a new Solomon and he's the Davidic king okay then Zadok the priest took the horn of oil from the tent and anointed Solomon okay so Solomon is anointed with the horn of oil and this makes Solomon the messiah incredibly important

27:10 if it weren't for this anointing Solomon would not be the messiah so Solomon ends up reigning David gives his last instructions and dies in chapter 2 of 1 Kings 1 I'm sorry 1 Kings and the kingdom was made secure and then let's turn to 1 Kings chapter 2 verse 19 1 Kings chapter 2 verse 19 we read that Bathsheba went to King Solomon on behalf of Adonijah now Adonijah was trying to be sneaky here he wanted to try and make the Shunammite woman that David had care for him in his old age his own wife and remember if you get the royal harem the royal wives or concubines or whatnot this is a way of seizing royal power so Adonijah still has this political ambition he wants to create a palace coup and so he goes to Bathsheba why does he go to Bathsheba because these queen mothers were not only queens but they were also intercessors and advocates for the inhabitants of the kingdom so the queen mother

28:24 was both advocate and being advocate basically means that you are kind of like a chief intercessor and we'll see this come into play in a little bit here more and so Bathsheba went to king Solomon this is verse 19 of first kings chapter 2 verse 19 then Bathsheba went to king Solomon to speak to him for Adonijah and the king stood up to meet her and paid her homage then he sat down upon his throne and a throne was provided for the king's mother who sat at his right this is huge this is the establishment of the queen mother in the Davidic kingdom we see Solomon bowing down to his own mother providing a throne for her at his right and the right was very symbolic it meant that you were sharing in that person's authority so we hear we say in the creed you know that that Jesus that the son of God you know that after he descended into the depths of Hades he rose again from the dead and ascended

29:32 into heaven and is seated at the right hand of God the father almighty what we mean by that is not literally that he's on the right and not on the left and you know it's not that significant no rather to the right hand means that you share in the authority share in the power and so just as queen mothers in the east shared in the authority of the king and they were queen so Bathsheba is given power as the queen mother over the Davidic kingdom and the queen mother reigned at the right side of the Davidic king for four centuries for four centuries you had the queen mother reigning and the queen mother was known in Israelite tradition as the Gabira G-E-B-I-R-A-H is a transliteration the Gabira and Gabira is the Hebrew for great lady so if you want to say great lady in Hebrew you say Gabira and so the queen mother wasn't known as queen mother so to speak she was known as the Gabira the great lady

30:36 and this Gabira tradition from the old testament is absolutely foundational to understanding who Mary is in the new testament yes Mary's queenship we know it we call Mary queen of heaven not because some pope in the middle ages just decided to make this up or just because of you know Christian piety just over time started to elevate Mary to a role that she really doesn't have and this is some way of usurping Jesus' prerogative of being king no Mary's queenship is rooted absolutely rooted in the davidic covenant because the davidic covenant provided an office for the queen mother and when we're told in luke chapter one when we're told in luke chapter one that let's go ahead and turn those turn to luke chapter one okay we're going to have the annunciation and when luke gives the annunciation when he talks about it through the angel gabriel we're told in luke chapter one verse 31 this is gabriel

31:47 talking to mary behold you will conceive in your womb and bear a son and you shall name him jesus he will be great and will be called son of the most high remember son of the most high who's the son of the most high the king and the lord god will give him the throne of david his father and he will rule over the house of jacob forever and of his kingdom there will be no end again we see the throne will be established forever we see the house of david we see the son of david we see the son of the most high again here's all this davidic imagery wow and how does Mary respond in verse 38 behold I am the handmaid of the lord remember when Bathsheba went up to David handmaid she calls herself the handmaid of the lord and so we see here davidic imagery for Mary for a first century Israelite to say that your son is going to be king to a woman is the same thing as saying you're going to be the queen

32:59 mother you're going to be the gebirah and so in revelation chapter 12 when we see that the ark of the covenant at the end of chapter 11 we have the ark of the covenant when this ark of the covenant is displayed in all of its glory after being lost for six centuries since the Babylonian captivity it's a woman all of a sudden we see a woman crowned with twelve stars who gives birth to a male child who will rule the nations with an iron scepter you know alluding back to psalm 2 9 this woman we've seen in last week's bible study is mary the ark of the covenant and she's crowned and her son is going to be the royal king and she's crowned with twelve stars the twelve symbolizing the twelve tribes of israel so here again we see mary being portrayed as queen in the bible yes we as catholics are bible christians and we have to look back to the bible to really understand and grasp what we believe we need

34:03 to look back at the biblical narrative going from old testament to new testament to really be able to understand our faith and when we look at this old testament salvation history approach to the new testament we're able to read the new testament on its own terms see mary who she really is for what she really is and not for what we would think she is as 21st century Americans reading the good news translation of the bible without much foundation in the old testament and we see mary mentioned a couple of times and we leave it at that and we're kind of confused about the book of revelation so we don't know anything about revelation 12 or the lady crowned with 12 stars no far from it we need to verse 7 we see that Solomon established 12 commissaries who supplied food for the king and his household okay 12 commissaries 12 kind of like ministers who gave food to the household and we see this foreshadowing

35:11 Jesus who's going to send the 12 out to feed the 5,000 with the multiplication of the five loaves of bread and the two fish in the gospels Solomon also has other men as his ministers he has a minister of defense a minister of the palace a minister of food a minister of this and that and what not so he has these ministers and in Jesus we're going to see that when he establishes ministers he's doing so in a royal sense their ministry is not going to be just service but it's going to be royal service we're going to find out that then we see in chapter five verse one that Solomon's reign was over the gentile nations we've already covered that and men came from all nations to hear Solomon's wisdom so Solomon's great wisdom attract men from all different nations and we'll see in Jesus is consistently portrayed as wise he's constantly put in these tests by the Pharisees and the scribes and Jesus

36:15 gets out of them just so he has all of this great wisdom from God and again this is the New Testament authors presupposing that you know about Solomon you know about Jesus being in the line of David and so Jesus in a certain sense is going to be the ultimate Messiah okay so let's look at the temple here let's go ahead and get into the temple when the temple is completed after seven years of construction God's presence filled the temple because the ark was put inside the holy of holies so at the end of the seven years the Shekinah glory cloud came down and filled the holy place to where the Levites couldn't minister anymore so now the temple is an incarnational symbol for all of Israel the temple is where God's presence resides among his people the temple was built on top of the Eben Shetia the Eben Shetia does anybody know what this is what that means in Hebrew the big rock there you go Eben

37:37 means rock and Shetia means foundation the temple the Solomonic temple was built upon the rock of foundation the rock of foundation and today where is this rock of foundation yeah the temple mount in Jerusalem if you ever see pictures of Jerusalem you'll see the picture of a gold dome what is that dome called the dome of the rock tradition has it is that that is the same rock that Solomon built his temple on top of and so now there's a large white stone it's huge and it's underneath this dome of the rock and it's covered with like a scarlet cloth okay and now it's a Muslim mosque it's a Muslim shrine I don't know if it's a mosque I know it's a shrine ended up taking over Jerusalem they got the temple mount it was now theirs first it was you know it was you know the Catholics had it the crusaders had their own city you know but eventually the Muslims came and took over Jerusalem again and

38:56 ever since then it's been a Muslim shrine okay now let's turn to Isaiah chapter 22 Isaiah chapter 22 Isaiah is right in the middle of the Bible so you can just kind of flip right there Isaiah 22 verse 15 Isaiah 22 verse 15 and what this is that Isaiah is preaching in the time of one of the Davidic kings it's not David or Solomon it's one of their successors in Isaiah in Isaiah's time the top official in David's cabinet of ministers his vizier remember we saw that Joseph was the vizier under Pharaoh and we can this is kind of anachronistic but it's kind of like saying the prime minister okay is who this guy was and he was corrupt so Isaiah is basically using some very graphic language to talk about how he's going to be deposed from his office and this is what Isaiah says to him thus says the Lord the God of hosts up go to that official Shebna the corrupt official's name is Shebna master of

40:31 the palace who has hewn for himself a sepulcher on a height and carved his tomb in the rock not good news not good news what are you doing here and what people have you here that here you have hewn for yourself the tomb the Lord shall hurl you down headlong mortal man he shall grip you firmly and roll you up and toss you like a ball into an open land kind of like a golf ball to perish there you and the chariots you glory in you disgrace to your master's house i will thrust you from your office and pull you down from your station on that day i will summon my servant Eliakim son of hilkiah i will clothe him with your robe and gird him with your sash and give over to him your authority the robe the sash are symbols of shevna's authority the office that he holds as the master of the palace he shall be a father to the inhabitants of jerusalem and to the house of judah i will place the key of the

41:48 house of david on his shoulder when he opens no one shall shut when he shuts no one shall open the house of david what is house baith mean in this instance is he talking about a building you get a key to open the house the palace no it's the kingdom again it's a metaphor you know god says you know david you want to build me a house but i'm going to build you a house i'm going to give you a baith so aliakim replaces shebna with the robe the sash the authority he gets the key of the kingdom of david okay the key was a symbol of authority because the city gate had a key that went into it and whoever had that key had the authority and so to have the key was a symbol of having this authority to open and shut the gate to the city and so the key has a lot of symbolism to it so does the robe and the sash okay let's turn to Matthew chapter 16 Matthew 16 verse 13 when Jesus went into the region of

43:03 Caesarea Philippi he asked his disciples Caesarea Philippi is a three days journey north of Galilee so here's the sea of Galilee here's the Jordan river here's the dead sea and here's Galilee is right here Samaria is right here and Judea is right here and the Caesarea Philippi is like up here it's a three days journey one two three and Matthew spares no words he doesn't it's not like the gospel authors are like oh this is an interesting cool tidbit no there's always a reason for what they say and this is why Bible study is so exciting because you get to see why they said exactly that and in Caesarea Philippi today there's Caesarea Philippi is known as Banias and in Caesarea Philippi there's a huge rock humungo rock and you can see it today and from there the headwaters of the sea of Galilee flow it's kind of a mountainous region and so the headwaters flow they end up watering all the holy

44:22 land and on this rock was a temple built to the god pawn a temple built to the god pawn on top of this rock and the pagans right there was like a well a huge well of water right here in the rock and the pagans would throw their sacrifices to this false god into these waters and there was a myth that the gates of hell were like this was like a bottomless pit this water was like a bottomless pit that went down to hell or the abode of the dead it's way down there down and so the pagans would throw their sacrifices into hell and these were called the gates of hell also in Jerusalem all the way back in Jerusalem down here you have the Solomonic temple built on top of the Eben Shetia and there was also a Jewish tradition that there was a gate that sealed off Sheol or the English translation hell down here so we have a pagan conception and a Hebrew conception kind of of the same thing one in Caesarea

45:42 Philippi now called Banias and one over at the temple so it says Matthew says that Jesus went into the region of Caesarea Philippi and you know his readers know this they're like oh yeah Caesarea Philippi most of the you know Matthew biblical scholars believe was written to people in the holy land not over in Rome or somewhere else but right there and these people this is like a vacation spot you know I guess for the pagans it says that he asked his disciples who do people say that the son of man is they replied some say John the Baptist others Elijah still others Jeremiah or one of the prophets now Jesus isn't talking about who do people say that the son of man is like whoever that guy is no he's applying the term to himself he's saying basically who do people say that I am you know I'm the son of man he keeps applying this term son of man to himself this is a next to the ancient one of

46:46 days this is in the book of Daniel and so this term son of man Jesus applies to himself he says who do people say basically that I the son of man am some say John the Baptist some people thought that John the Baptist had come back from the dead after he was beheaded by Herod some people thought that he was Elijah there was a prophecy in Jewish tradition that Elijah would come back right before the Messiah came and elsewhere in the Gospels Jesus says truly I say to you Elijah has come again it was John the Baptist not that Elijah was reincarnated as John the Baptist but John the Baptist is like a new Elijah or maybe you're Jeremiah because Jesus was such a great prophet that they're like maybe has Jeremiah come back from the dead he said to them but who do you say that I am Simon Peter said in reply so Simon speaks up for the group but not just Simon Peter Simon Peter in John 1 42 in John

47:53 1 42 we learn that the moment Jesus met Simon he renamed him to Kepha not Peter Kepha see Peter Jesus spoke Aramaic with his disciples like I'm speaking English to you they also knew some Greek and they knew some Roman like we might know some Spanish or maybe some French but they spoke Aramaic and in Aramaic the word for rock is Kepha and so in Galatians when Paul talks about Peter he doesn't refer to him as Peter in Galatians Paul refers to him Kepha why this is Peter's name being preserved in Aramaic we have the Aramaic sayings of Jesus preserved especially in the Gospel of John and also in Mark we have some Aramaic sayings of Jesus preserved so when Jesus renamed Peter he renamed him to Kepha Peter is the English translation of the Greek word Petros okay so anytime we see Peter's name in Greek not in Aramaic it's Petros and this is where we get Peter from in French it's Pierre Petros so

49:17 this is what happens Simon Peter said in reply you are the Messiah the son of the living God now what do we know about Messiah and son of God Psalm 2 who is the Messiah and the son of God the son of David the king so basically this is like Peter just picked the two major aspects of Psalm 2 and just basically said you are king and the son of man is going to have kingship in the book of Daniel he's going to be seated on the throne by the ancient of days okay so basically Peter says you are king Jesus said to him in reply blessed are you basically you're blessed it's a beatitude Simon son of Jonah for flesh and blood has not revealed this to you but my heavenly father now do you guys remember Joseph before Pharaoh said you know you wouldn't know this unless God has revealed it to you and we'll see that Nebuchadnezzar does the same thing to Daniel Nebuchadnezzar says you know Daniel you wouldn't

50:24 know these dreams unless God has revealed it to you and what did both Pharaoh and Nebuchadnezzar do right after the mystery had been revealed to Pharaoh and Nebuchadnezzar what happened to Joseph and Daniel they made him viziers prime ministers made him the right hand man in the kingdom so to speak and so I say to you verse 18 you are Petros and upon this Petra I will build my church and the gates of hell or the gates of shale the gates of the nether world the gates of Hades in Greek it's Hades shall not prevail against it I will give you the keys to the kingdom of heaven whatever you bind on earth shall be bound in heaven whatever you loose on earth shall be loosed in heaven keys to a kingdom binding loosing what passage is being evoked from the old testament there's nowhere else where this language is used like this Isaiah 22 the vizier Shebna Eliakim the right hand man so Jesus blesses

51:43 Peter says blessed are you Simon Barjona for flesh and blood has not revealed this to you but my father who is in heaven and I say to you are Petros and upon this Petra I will build my church there's a Petra there's a big Petra here there's a big Petra here we have a temple here we have a temple here remember Solomon was the Davidic king he was the messiah he built the temple upon the rock here's Jesus the new Solomon building the new temple upon the new rock and when Jesus spoke with his apostles they spoke Aramaic so Jesus wasn't speaking Petros Petra he spoke he said you are Kepha and upon this Kepha I will build my church and later on when Matthew's gospel is written in Greek or remember how last time I mentioned that there's a venerable tradition that Matthew actually wrote his gospel in Hebrew as he was writing to the Hebraic Jews of his day and age and later on it was translated into

52:52 Greek there are different historians in the early church who say that Matthew wrote his gospel in Hebrew was later translated to Greek well when they're translating to Greek the normal Greek word for rock is Petra but guess what it ends with an A so are you going to name me you know Carsonette no you're going to name me Carson the masculine form well this is what they do with Peter the author can't name Peter the normal Greek word that used for rock he names him Petros now what some people have done is that they've said well guess what back then Petros meant little rock or pebble but Petra means rock and so Peter is basically saying blessed are you Simon Barjona you're just a little pebble and I'm going to build my church upon the rock which is the confession you just made or the rock I'm the rock I give to you the keys of the kingdom of heaven wherever you bound in heaven wherever you loosed

53:54 in heaven so it's like a blessing a belittling a blessing the only thing is that very honest biblical scholars who are not Catholic today such as D.A. Carson I like his name I like it a lot D.A. Carson in the Expositor's Bible commentary published by Zondervan by the way D.A. Carson is widely respected as an eminent biblical scholar shows that this distinction between Petros and Petra did exist in early Greek poetry classic Greek poetry before the New Testament but by New Testament times this distinction was lost like today you know maybe we'll do it in reverse gay and happy well only 50 years ago gay meant something very different than what it means today well in the same way in early Greek poetry these did mean different things but by the New Testament these were just the same thing this is just the masculine form and this is just the feminine form so this interpretive option goes against

54:58 the structure of the passage does not take the Old Testament allusions into account and also the distinction in language has been lost by that time and if we want to look at the biblical text clearly and from an honest perspective we see Jesus putting Peter in the office of vizier and Jesus says basically I'm putting you in this office now what happens when someone dies in the office they get another one they get a successor what happens with Jesus does someone replace Jesus when he dies no king succeeds Jesus no high priest succeeds Jesus why the resurrection the book of Hebrews says that the Levitical priest had someone continually succeeded them in office because they continued to die but our high priest lives forever making intercession for men therefore there's no one to take over his office Jesus Christ is priest you know before now and forever well with regard to his ministry on earth

56:11 that doesn't happen Peter didn't experience the resurrection and the ascension and Peter lives as prime minister forever just as Shebna replaced Eliakim I'm sorry I got that backwards just as see I am not infallible this is a very good I can slip up every now and then just as Eliakim replaced Shebna so oh let's see here I have them in the front of my Bible so after Peter you have Linus after Linus you have Anacletus after Anacletus you have Clement who wrote the letter to the Corinthians and we still have Clement's letter to the Corinthians Evaristus Alexander Sixtus the sixth successor of Peter was named Sixtus why do you think he was named Sixtus the sixth successor of Peter Telus Forus Hygienius Pius Anacletus Soter Eleutrius Victor Zephyrus Callistus Urban Pontian blah and at one point there were four popes well one was really the real pope and you had three people vying for the

57:24 office that was crazy when that happened back in the 15th century but if you keep going the let me see here yeah they have Peter as one if you keep going John Paul the second is the 263rd successor and Benedict the 16th is the 264th successor after Saint Peter and I guess Cardinal Ratzinger when he assumed the chair of Peter he didn't want to be called 264 in Latin like Sixtus you know would he be the Tuus Sixtius Forus so yes Don where are you getting your name oh the name in the early church histories written by various people you have the successors of Peter listed a great place to go to on the internet is if you go I'm sorry yes this is a new American bible it's a catholic translation and so in the front they just put the list of the popes just for the fun of it some bibles have it some don't it also has parables the miracles in chronological order but if you go to newadvent.org slash

58:41 fathers and scroll down you'll see Saint Irenaeus of Lyon and today we still have Lyon Lyon France back then it was Lyon Gaul in Saint Irenaeus of Lyon in his book Against the Heresies or Adversus Heresis he originally wrote in Greek but it was translated into Latin so this is why we have a Latin title Adversus Heresis in book three chapter three and I believe it's section three after that you have Irenaeus who is the bishop of Lyon in Gaul which was a Roman province in 180 AD he gives the successors from Peter to his own day and I believe it was like a various sisters or something like that who was reigning at the time but he says that the heretics and he means the Gnostics and thank goodness to Dan Brown we all know about the Gnostics again but he was trying to refute the Gnostics and he said you Gnostics the church throughout the world has one faith and it's easy for us to number the successors

1:00:05 in any bishopric anywhere but since that would take so long to do I'm just going to name the main church in Rome descending from Peter and Paul and so he gives us a list of people and that list matches up to sure no go ahead the Jews were known for their time lay on the earth right so I've always seen of Petro and Petra as part of the time and lay on the earth and you know in 1818 he does this cycle that whatever you found on earth should be down right so he didn't mention key but he mentioned the same thing that he mentioned Peter to the right so and of course isn't some of this tradition yes the because you don't have a successor from Peter mentioned in the New Testament because the New Testament stops when Peter is still alive now there is a prophecy of his being put to death at the end of John's gospel you have that one of the things also binding and loosing why didn't Jesus say what

1:01:30 door you open shall be open what door you shut shall be shut why didn't he use opening and shutting why did he use binding and loosing why didn't he just mirror Isaiah exactly well the reason for that is that binding and loosing if we study first century literature in the rabbis like Shimei and Hillel we find that binding and loosing were terms used by rabbis denoting authority in office that you have the authority from God to basically administer discipline to say what should be allowed and what should not be allowed binding and loosing so it's a rabbinic way of saying you have authority and as Catholics you know it's not like we have the Pope and then we're all underneath the Pope and then that's it here we have the bishop of Austin who's Gregory Amond who has his who succeeds all the way back to the apostles and so in Matthew 18 and by the way if you guys ever want to I love Matthew 18

1:02:39 because it also talks about when someone sins against you bring it to him and then bring it two or three with you and if he doesn't listen to you tell it even to the church let him be to you as a Gentile or a tax collector and then what does Jesus immediately say where two or three are gathered in my name I am in your midst well who are the two or the three in Deuteronomy you had to have two or three witnesses to administer a judgment against somebody well Jesus is saying I am in your midst I am confirming your judgment against this sinner if you have two or three witnesses with you against him and it's kind of like the authority of the church to be able to excommunicate if you look at the actual context of what Jesus is saying but Matthew 18 we have all of the apostles are told that they can bind and loose and so this is what we would call episcopal authority not episcopal as in the Anglicans

1:03:41 but episcopal as in bishop episcopal means literally overseer and so only Peter gets the keys so in the ministry all bishops share in the ministry but only the successor of Peter shares in the prime ministry and has the keys and so Peter is kind of like the prince over the apostles that's one of his titles in the early church is that Peter is like the prime minister and then all the other apostles are the ministers and in like for instance Thomas the apostle remember doubting Thomas where did he go where did he go get martyred India right where did oh let's see here I forgot where all my apostles went at this last world youth day youth from different nations brought icons of the apostles who went to their region or their nation up to the stage at world youth day and you had these Indian Catholics bringing a huge painting of St.

1:05:00 Thomas up to the stage because tradition has it that St. Thomas went to India and he was killed there he was martyred there Peter died in Rome by crucifixion upside down Paul died in Rome by beheading that's why you always see a picture of Paul with the sword one James died in I believe in Jerusalem he was a bishop of Jerusalem but another James I believe went to Spain and was martyred in Spain for the faith and the only apostle who was not martyred was John died of old age so what time is it by the way 825 do we have any other questions are you guys getting all this is this making sense sort of yeah well actually we don't know whether Mary died or not there are two tombs for Mary there's a tomb in Ephesus and a tomb in Jerusalem the majority of people think she died we all know that she was assumed to heaven at the end of her earthly life we don't know the age and she most probably died

1:06:16 in Ephesus we know she was assumed into heaven at the end of her earthly life we don't know how long that life was or whether she died was assumed but most people believe she died because to be the perfect disciple she would need to share in death because her son died and why is she assumed into heaven what's the big deal why doesn't Jesus leave her body on earth she's the queen she shares in the ascension Christ ascends into heaven he ascends to the throne of his father David he assumes his kingship so Mary is assumed into heaven to reign as queen and in the early church all of the apostles bones were guarded zealously the moment they died their disciples gathered up their bones in fact I'm thinking of Polycarp was had taught I believe he had taught Irenaeus in the martyrdom of Polycarp which you can also find at new advent dot org slash fathers Polycarp's martyrdom it talks about how the

1:07:15 disciples gathered his bones right after he had died and this happened with all the apostles and today we still have their bones but there's none from Mary and there's none from Jesus yeah yes but Jesus didn't have sin and he died so the thing is that we have we have we Jesus shared in our in our in the effects of sin in order to redeem us from sin though Jesus had not sin himself but yeah very good that's a good insight though yeah right the definition is at the end of earthly life because we don't know whether she died or not so Pope's not going to make up something he's just going to say what we know yes absolutely the difference the difference is the reference to the key the key is the symbol of prime ministry or the vizier and also only Peter was given the revelation of the mystery what had happened to Daniel and what had happened to Joseph it didn't happen to all you know of the twelve

1:08:49 apostles and so that particular reference is often missed by biblical commentators they'll get the Isaiah 22 reference but they won't get the Daniel or the Joseph reference right Peter's if you take the names of all the apostles in the New Testament from a concordance and take the name of Peter is mentioned more than all the other apostles added together and whenever there's a list of apostles Peter is always mentioned first and Judas Iscariot is always mentioned last and also at the end of John's gospel we see Peter being given the exhortation to feed the sheep of Christ in John chapter 21 verse 15 remember how Peter had denied Christ three times well the first time he denied him it was next to a charcoal fire John tells us well Jesus makes a charcoal fire on the edge of the sea and it's there where Peter says that he loves Jesus three times and at the end of each time that he says he loves

1:10:13 Jesus says tin my sheep feed my sheep actually feed my lambs tin my sheep feed my sheep and again this is Jesus kind of undoing what oh and by the way right before this Jesus said you know cast in your nets and so they cast in their nets and it says that they pulled in the fish and it says that the net was not skeet so the net was not torn and there were 153 fish now do you think that someone was there and they were like 1 2 3 4 5 6 7 8 9 10 and then John goes there were exactly 153 fish we counted them no there are different explanations St.

1:11:00 Jerome says that there were 153 known different species of fish at the time that's one possible explanation so it's talking about 16 Jeremiah 16 Jeremiah is talking about the coming of the Messiah and he says that he will send out fishers of men well Jesus Jeremiah 16 it's really easy to remember John chapter 21 starting in verse 15 and the net not being skeetso not tearing people think that John you know John is writing mystically this is why he's portrayed as an eagle in cathedrals and in buildings and the early church fathers called him an eagle because it's like he's like an eagle soaring up in the skies and he's giving a grand view and he's just so deep his gospel he's using so much imagery especially from the Old Testament and so John when he says that the net was not skeetso what skeetso mean schism that it's the unity of the church under Peter is how you keep from schism is what John

1:12:09 is telling us and also notice that John talks about when John and Peter are running to the tomb you know and John gets there first but John waits for Peter to enter the tomb first other people see there being a significant stare of John giving Peter primacy also in Acts of the Apostles we see that Peter we'll see this when we study the New Testament but Peter admits the first James implements practically at the council of Jerusalem it doesn't say who led the council of Jerusalem some Protestants will say James led the council some Catholics will say Peter led the council what happened it doesn't say who led the council it says that after much debate Peter stood up and told that it was through him that the Gentiles would hear the preaching his first convert Cornelius was a Gentile the first Gentile convert came from Peter and that they are to be accepted in the church without needing to go

1:13:10 through all the Jewish ceremonial rituals the works of the law and then James implements that he says let's write a letter and that ends up being the Didascalia Apostolorum which is another letter from the early church which is this letter that was sent out to all the different churches about how Gentiles do not need to be circumcised and we constantly see Acts of the Apostles Luke is very careful to show Peter's primacy time and time again in Acts of the Apostles yes he did in fact when Paul rebuked Peter this was in the epistle to the Galatians Paul Catherine for instance rebuke the Pope when the Pope was living in Avion France and wasn't living in Rome Popes have been rebuked and Popes can be rebuked it's just with regard to teaching doctrine officially as Pope saying this is what we believe this is not what we believe is where their authority resides in matters of discipline what Peter

1:14:11 had does Peter at the council of Jerusalem said these Gentiles are on the same level as Jews in the church they should not have to go through the ceremonial rituals Peter goes against his own teaching when he's in the company of Paul rebukes Peter for not following his own teaching and the reason it's such a big deal to Paul when he's bringing that up is that Peter was such a big figure in the early church he was the man of authority so Paul's like I rebuked him and yes he was rebuked and rightly so and so you know and so that's right and also remember Luke was a companion to Paul and Luke wrote Acts of the Apostles and we'll see in Acts of the Apostles Paul is defended by Luke primarily by beginning with Peter's primacy Luke shows Peter said something and later on Paul says the same thing Peter did something Paul does the same thing for instance Peter raises someone from the dead Paul goes

1:15:22 he raises someone from the dead Peter says we should not have to have Gentiles be circumcised Paul says we should not have Gentiles be circumcised Peter I believe hits his shadow heals people later on handkerchiefs that have been touched or used by Paul end up healing people we constantly see this the thing that happens to Peter happens to Paul and biblical scholars see in that an apologetic defense of Paul's ministry using the primacy of Peter as the major premise for the can we get back to Solomon just for one minute oh no how much time do we have I need to ask this sure on page 210 of our text it says Solomon had 700 wives and 300 concubines those are symbolically perfect numbers now does that mean that they're just symbols he really didn't actually have 700 wives I can't tell you okay because I mean he might have and he might not have I don't know that's the thing is that the thing about

1:16:35 history and about studying history is it's not an exact science so I can't tell you exactly what he meant I can tell you it was very probable that it was realistic or symbolic in this case I have no clue but I can't tell you and neither could anybody else I don't know three sevens times hundred yeah but let's go ahead and close in prayer because it's not a bible study if we don't close in prayer in the name of the father and of the son and of the holy spirit amen blessed trinity we thank you for giving us the gift of literacy for giving us the gift of the scriptures so that we can read and study history the history of salvation and so that those beliefs that we hold may be confirmed by your testimony written by your own hand through the authors whom you so lovingly used we ask this week for the time to be able to read the next chapter for hearts full of generosity and love so that we may

1:18:08 place you above all other priorities in our lives we love you Lord keep us in your love amen love