Daniel 9 (cont)

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Well, good morning, Dan, will you will you open us up with a word of prayer?
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I can. Let's pray. Heavenly Master, Lord, we thank you for another opportunity to be found in our house,
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Lord, what it is, what a privilege it is, Lord, to be here to worship you and to be with like minded people.
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We just pray that everything we do and say here today, whether it be the teaching, or the singing, or the offering of prayer will just be honoring and glorifying to you and to you alone.
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This attitude will be with Mike this morning as he brings about what you've laid upon his heart, be with Keith. After a while,
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Lord, just bless both of them. Lord, let us know that spirit as we try to worship you are right this morning.
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But above all, we thank you for Jesus Christ. Amen. All right,
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Daniel chapter nine. I'm going to read one through 19.
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And then we'll pick up where I left off at the end of verse five last week. Now in the first year of Darius, the son of Asia, whereas of the median descent, who was made king over the kingdom of the
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Chaldeans in the first year of his reign, I Daniel observed in the books, the number of the years which was revealed as the word of the
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Lord to Jeremiah, the prophet for the completion of the desolations of Jerusalem, namely, the 70 years.
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Now I gave my attention to the Lord God to seek him by prayer supplications with fasting sackcloth ashes.
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And I prayed to the Lord my God and confessed and said a loss Oh Lord, the great and awesome
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God who keeps his covenant and loving kindness for those who love him and keep his commandments. We have sinned, committed iniquity, acted wickedly, we have rebelled even turning aside from your commandments and your ordinances.
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Moreover, we have not listened to your servants, the prophets who spoke in your name to our kings and to our princes, our fathers and all the people of the land.
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Righteousness belongs to you Oh Lord, but to us open shame as it is this day to the men of Judah, the inhabitants of Jerusalem, and all
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Israel, those who are nearby and those who are far away in the countries to which you have driven them because of their unfaithful deeds, which they have committed against you.
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Open shame belongs to us all to our kings and our princes and our fathers. Because we have sinned against you to to the
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Lord our God belongs compassion and forgiveness for we have rebelled against him, nor have we obey the voice of the
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Lord our God to walk in his teachings which he set before us through his servants, the prophets.
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Indeed, all Israel has transgressed your law and turned aside not obeying your voice.
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So the curse has been poured out upon us along with the oath which was written in the law of Moses, the servant of God, for we have sinned against him.
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Thus, he has confirmed his word which he had spoken against us and against our rulers who ruled us to bring us into great calamity.
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For under the whole heaven, there has not been something done anything like which has been done in Jerusalem.
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As it is written in the law of Moses, all this calamity has come on us. Yet we have not sought the favor of the
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Lord our God by turning from our iniquity and giving attention to your truth. Therefore, the Lord has kept the calamity in store and brought it upon us for the
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Lord our God is righteous with respect to all of his deeds which he has done, but we have not obeyed his voice.
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And now Lord our God, we have brought I'm sorry, now our Lord our God, you have brought your people out of the land of Egypt with a mighty hand and have made a name for yourself as it is this day we have sinned and we have been wicked.
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Oh, Lord, in accordance with all of your righteous acts, let us not let your anger and your wrath now turn away from your city and your
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Jerusalem and your holy mountain for because our sins and iniquities of our fathers,
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Jerusalem and your people have been a reproach to all of those around us. So now, oh
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God, listen to the prayer of your servant to his supplications. And for your sake, oh
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Lord God, let your face shine upon your desolate sanctuary. Oh my God, incline your ear and here open your eyes and see our desolations in the city which is called by your name.
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For we are not representing our supplications before you on account of our own merits, but on account of your great compassion.
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Oh Lord here, oh Lord forgive. Oh Lord listen and take action for your own sake.
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Oh my God, do not delay because your city and your people are called by your name.
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That is an awesome prayer from Daniel. I made a statement back when we did the revival in the
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Old Testament. So some people came up to me and asked again, so I'm going to give him four great prayers in the old in the
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Old Testament. Last week, it was the three nines. These are not in order, but it's Daniel nine,
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Ezra nine and Nehemiah nine.
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If you can remember the three nines and if you take them, I almost had Keith put them on because he's like that fancy stuff.
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He puts them on like a parallel and let you see the comparisons. It's absolutely amazing that the comparisons and we'll look at a couple of them this morning of how
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Daniel, Ezra, Nehemiah are all interceding for the people of God for sins that they didn't commit, but they took upon them own self as because they are the covenant people of God as if they were on their own.
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Matter of fact, I think being you Mike four years ago when we did prayer on Thursday mornings, we did this and we looked at that.
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And if you look at the Lord's prayer, there is a corporate aspect to it. If you go look at it, it's not
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I, it's our father and give us and it's those pronouns that we use that it's a corporate thing.
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Same thing with Daniel. He's praying now that God would forgive the people for their transgressions.
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And last week, we ended at the end of verse five, and we looked at you know, what was sin, iniquity, wickedly, we rebelled and turned aside from our commandments.
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If you take your Bible and turn over to First Kings, I think it's chapter eight, or Solomon's prayer.
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He is dead his dedicatory prayer to the temple after it had been built.
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And yeah, it is it's in First Kings chapter eight.
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And I'll begin in verse 44. Because it's like the beginning of a paragraph.
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It says when your people go out to battle against their enemy in whatever way you shall send them and they pray to the
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Lord towards the city which you have chosen and the house in which you have built by our name, then hear from heaven, their supplication and their prayer and maintain their cause and he listened to this.
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And when they sin against you, and there is no man who does not sin and you are angry with them and you deliver them into the hands of their enemies and they are taken away, captive to the land of their enemy far away.
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If they take thought in that land where they have been taken captive and they repent, and they make supplication to you in the land and the land in which you have taken them captive, saying we have sinned, we have committed iniquity, and we have acted wickedly.
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Once again, those are the exact words that Daniel's praying. Once again, this is letting us know that Daniel was a student of the
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Word of God, not only with just Jeremiah, but he knew what Solomon had come when he was praying, look, these guys are going to be wicked, they're going to disobey me.
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And when they do that, this is what their response is going to have to be if they'll just repent, confess their sins before me,
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God says he would restore them. And then he goes on, if you look over into verse 56, yeah, verse 56, it says, and blessed be the
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Lord God who has given them rest to his people, according to all that he promised, not one word had fallen to all of his good promises, which he promised through his servant
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Moses. Last week, this once again, God's going to restore back to Israel that which he had promised his forefathers, which was taking them back into the land.
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He's saying, look, if they just repent, they do what I tell them to do, this is what I'll do, I'll restore them back into the land.
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Remember, when we were talking about the sabbatical years last week, did
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God not promise or didn't God promise to make sure they had enough food if they just obeyed what he told them to do?
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Did he not? Matter of fact, he said on that sixth year, when you plant your vineyards and your crops,
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I will make sure that you have enough food to take you into that ninth year.
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Anybody remember why it would be the ninth year? Anybody remember? Yeah, because there'd be a year of growth before it could be.
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Yeah, there'd be a year of sabbatical, then they'd be a year of planning a year of it coming in, and then they wouldn't be able to actually read to bring in that produce off the land until the ninth year.
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And God said, if you just do what I tell you to do, and obey me, and trust me,
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I will take care of you. What's been the what has been the command from the beginning, even in the Garden of Eden, what's been the command?
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Trust, and obey. Trust me, and obey me. That's all Adam and Eve have to do was just trust
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God that he had done, he had given them the command, he didn't have to, he didn't have to give them anything else.
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Just trust me that what I'm saying is true, and obey what I tell you to do, and you won't be exiled out of the out of the
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Garden of Eden. So back to Daniel, and we'll walk through this some more.
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In verse six, he says, after he said they had acted wickedly, and they had rebelled, and they had broken the commandments and the ordinances, he says this in verse six, he says,
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Moreover, we have not listened to your servants, the prophets, who spoke in your name to our kings, our princes, our fathers, and all the people of the land.
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Think about how many prophets had come and proclaimed judgment because they had broken the law of God.
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Let's just we can't list them all because we don't know them all. But isn't
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Abel considered the first prophet? Because remember when he said the first prophet to die? Correct.
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Remember that? Jesus says, I'm going to you are you're filling up my the wrath of God, because you have killed the prophets from righteous
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Abel to the sun to Zechariah, the son of Marichael. So prophets had told he would be the first who would be another prophet that we know of that would come along and proclaim to the covenant people of God.
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Judgment by name. It's not all books, just anybody, any, huh?
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Okay, Jeremiah, we put him down. Actually, if we will put him over here, because it's interesting,
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I'm gonna go ahead and put this other guy over here with Jeremiah, because not many people know that there was another guy that proclaimed the same message that Jeremiah proclaimed, and Jehoiakim put him to death.
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Matter of fact, he will he fled and went to Egypt, because he knew that Jehoiakim was going to kill him for the same message.
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And Jehoiakim sent swordsman to Egypt and struck him down. His name was
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Uriah. His father, son of Shittiel.
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I'll leave it there. Uriah was his name.
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And he was one that proclaimed the same message. And God preserved Jeremiah, but he struck down Uriah.
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Who else? Elijah? Yeah, okay. Let's see
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Elijah. And if you know this guy, who comes after him?
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Okay. I'm gonna put this guy here.
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Anybody remember who Ahijah was? Anybody? Not all these wrote books, just to let you know, obviously these guys,
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Ahijah is the one that came in, I think it's in First Kings chapter 11, probably between 20 and 30, verses 20 and 30.
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Solomon had already been warned about his going off into idolatry. He had already been twice the
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Lord appeared to him. Remember, the Lord twice appeared to Solomon and says,
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Look, you're chasing after all these pretty girls. You're dragging your heart away. I'm going to punish you.
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And he did, but he didn't do it. He didn't punish the kingdom. He didn't do it to Solomon.
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He did it for the sake of David. He didn't snatch the kingdom. But what Ahijah did is he took a piece of cloth, he tore it in two, and it would be
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Rehoboam to Jeroboam.
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That's when the kingdom was divided. And you had Elijah, Elisha, Jeremiah.
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Who would have come before Jeremiah? Covenant prosecutors.
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Isaiah would have, yeah. I'm gonna run out of room down there. Isaiah. And I'm gonna have to put it up here.
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Because I'm running out of room. And Micah. Who came before Isaiah proclaiming judgment on the nation if they didn't come to repentance?
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Joel, Amos, and I was trying to put them in order but I ran out of room.
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Hosea. Look how many people came.
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Hey, that ain't all. That ain't all of them. That's just ones that we do know of by name that came and proclaimed.
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And even after Jeremiah, we had Zephaniah and Habakkuk.
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And Habakkuk actually didn't, he didn't have a kook. He didn't really proclaim to the nation, but he did write a scroll.
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Remember, his basically was a conversation with God saying, hey, these big dirt bags are wicked.
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You need to punish them. And God said, that's a great idea. I'm glad you thought about that.
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He says, you know what I'm gonna do, Habakkuk? I'm gonna send the Chaldeans. And he said, Oh, hold on now.
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You can't do that, God. Those guys are more wicked than us. He says, I know, and it's awesome.
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He says, that's what I'm going to use. And remember when he complained about who
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God was going to use, and he stepped back and he did the, I'm going to put my hands over my mouth.
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I'm gonna shut my mouth. That's what he said. And I'm gonna stand and watch the judgment of God.
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And that's what he did. He waited on the judgment of God. So look at how many people. That's it.
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That's not all of them. Think about the ones even in the time of the time of Samuel, when it was a little odd thing that happened where Samuel, I'm sorry, where Saul was chasing after David to kill him.
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And he and God has Saul run into a bunch of prophets with Samuel.
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I remember he made him strip down naked and prophesy in front of the, in front of the prophets.
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I think it's around chapter 19. Very odd. It was a school of prophets that was being lit up by Samuel. We could put
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Samuel somewhere in here too, actually. Samuel had been up here.
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He was a covenant prosecutor. Yeah. And his school of prophets.
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So that's how many that's how many people proclaim judgment.
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And I'll even say from the time of Samuel, and I think that we did last week from the time of Samuel to the fall of Jerusalem was over 490 years.
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Remember, but he was only using them for 70. Remember, the 70 years were per seven sabbatical years that they had missed.
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So over 490 years, paid no attention. Just and God was patient.
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I don't know about y 'all, but 490 years for pretty patient, very patient. And it says that they, your servants, the prophets, they spoke in your name to our kings, our princes, our fathers, and the people of the land.
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It was okay. So they didn't just stand before the kings, which Isaiah and those men did. They stand before the kings and they proclaim boldly, but it wasn't just before the people.
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I mean, for the kings, they did it to the people too. Hey, look, if remember the, as the leader of the people followed off into idolatry, what did the people do?
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They thought, think about Josiah. Anybody remember what happened after Josiah died?
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Great reforms. Matter of fact, Jeremiah had to be filled with joy.
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When Josiah was doing all of these reforms, he was knocking down all the altars of the bells and the
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Ashtaroth and the poles and the groves. And he even went to the temple area and knocked down the male homosexual prostitute shrines within the temple.
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Okay, that's what was going on in the temple at the time of Josiah. Josiah took care of all that.
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Remember what happened to Josiah in Jeremiah's time? He went to battle.
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And Necho told him, Pharaoh Necho says, Hey, I'm going to fight Nebuchadnezzar and all those guys over there.
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Let me come feed your land. I'm not here to mess with you. I'm here to fight them.
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And Josiah said, No, no, no, no. And he says, Look, your God told me, if you come out to battle,
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I'm gonna kill you. Josiah didn't listen. And Josiah fell, and he was killed.
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Very mournful day for the nation of Israel. It's even looked back at that as a very mournful time.
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Matter of fact, in Revelation, I do believe that's a reference made back to that. And we'll get to that when we get to that is a reference to the morning of Jerusalem, Josiah was one of the greatest kings to live.
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And when Josiah died, what happened to all his reforms? Out the window, because they weren't following God, they were following a man.
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And when that happened, and went down the hill. So Jeremiah started prophesying to all the not only the people, the princes and the kings, and he brought he prophesied to the people, what did they want to do to him?
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They wanted to kill him as well. I mean, imagine this preaching Keith, imagine preaching 41 years, and never see one convert.
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You might have one guy that follows you around, writes all your sermons down, but he was paid Baruch. We don't know if he was converted.
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41 years, he preached, and didn't see one convert. So he says in verse seven, righteousness belongs to you,
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O Lord, and to us, open shame, as it is this day to the men of Judah, the inhabitants of Jerusalem, and all of Israel, those who are nearby those who are far off in the countries from which you have driven them because of their unfaithful deeds, which they have committed against you.
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What is righteousness? When it speaks about God? What does it mean about God's righteousness?
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Is that his nature? Sure. He is righteous.
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Yeah. He is righteous. So God's righteous deeds, he, because he has to deal because he is righteous, he must deal with his rational creatures in such a way that he maintains his righteous nature.
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So he has to need that eyeballs, by the way, justice.
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That's the righteousness of God right there. God only and must and I use that word must because he is bound to his nature.
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He has to either deal with you in justice or mercy.
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Who in here wants God's justice? Who in here wants
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God's mercy? I do. Who in here is who in here is enjoying the mercy of God?
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Everybody who on the face of the planet is enjoying the mercy of God. Everybody, everybody.
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Now, in that mercy, you have, I think Andy did this a few weeks ago, you have temporal.
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Everybody that ever takes a breath on this planet deals with the temporal mercy of God.
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Because every time you take a breath, and God has a gift from him, and it's given to you that you would bow your knee to him.
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It says it's the loving kindness of God that leads you to repentance. Imagine for 400 over 490 years.
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Now, even though God sent other nations in there to scourge people, it was to use that to chastise them to bring them back to him.
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And that, believe it or not, that was an act of God's mercy, because he could have laid waste to them immediately.
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Remember when they and they're coming out with Moses, and God, they had rebelled against him, they came back with, he sent 12 spies in 10 came back bad, too good.
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Remember the song 10 were bad, two were good. And what did God say to Moses? Step back,
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I'll consume every last one of them. Hold on. Don't be excited.
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He says no, don't do that. Because if you do that, then back in Egypt, they're gonna say you weren't able to bring your people out and you had to kill them.
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It'll be because your name, your name will be defamed. But if you save them now, you'll make a name for yourself.
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Because of your loving kindness, what did God do? He spared him. But he did kill them all in 40 years, but he spared him.
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So he showed the temporal mercy, which I believe the rest of that unbelieving generation died in their sins and were thrown into the pains of eternal condemnation forever and ever.
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If you disagree with me, read Hebrews chapter four and see if you come to that same conclusion. He said,
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I swore in my wrath, you will never enter my rest. And he told an unbelieving generation.
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So God deals with his rational creatures in such a way that's either justice or mercy, because he is righteous.
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Righteousness belongs to him. And he goes on to say, and we'll get to it here, maybe here in a few minutes. He says even your calamities in which you have brought on the nation were righteous.
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And actually, when it said calamities in the King James, it said evil, didn't it? The Hebrew word there is ra.
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It is evil. That's the word. Our English translations don't like to connect evil with God.
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So they have used other words. Why wouldn't you just out of curiosity, why wouldn't they want to say the
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God you brought this evil on your people? What's that?
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Yeah. And they go, we don't want to attribute evil with God. And I understand.
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But hey, anytime, murder, famine, pestilence, all those things that come on anyone is, it's evil.
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We have to make sure that's not good. Okay? When evil, when bad things happen like that, that's not good.
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Now, can God use those things for good? Certainly. But it's evil. And who, who called the
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Chaldeans from afar off? And it says in one of the prophets, I think it's in, I think it's in Habakkuk.
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He whistles for them like a dog and they come from across the north, heading his way, just come on.
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And they came and it says, and he, that he, they will do evil to you. Well, what was the evil man?
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They raped their women. They killed their old and young men in the streets and all of those things.
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And it was calamity that God had brought on them because he was dealing with them with justice.
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But what about those that got hauled off into captivity? Mercy. Very much so.
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Was God not merciful to Daniel? Yeah. Now remember, not everybody that was hauled off into captivity, um, were, uh, stallions of, and oaks of the faith like Daniel, Shadrach, Meshach, and Abednego.
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Some of them didn't succumb to the pleasures of the Babylonian world. And they,
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I mean, think about those that would have been other, other, uh, Hebrew young men that would have been put out there at the time of the, the golden statue.
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I don't think for one minute that there was, it was only three Hebrews out there. I don't, but we know the three that didn't bow because they were faithful.
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They were faithful. He says, oh Lord, to us, open shame.
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Why would he say it's to us open shame? I mean, did, did Daniel have anything to be shameful about?
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Technically speaking? No. But once again, what is he doing as an intercessor? He is taking on him the, uh, the sins of his people.
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And he's saying, look, what I, what has happened is shameful. You think that Daniel was ashamed of his forefathers?
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I do. Yeah, I do. I mean, he saw them, especially, uh, when the first time that he, they were hauled off, he did
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Daniel think for one second at that moment, okay, well, maybe this is going to be it, you know, maybe this will be the time that they, they turn and repent.
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And then, uh, then Ezekiel gets hauled off, you know, a number of years later.
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And he said, well, man, maybe this will be one. And then he gets word, you know, some, what, nine or 10 years later that Jerusalem had been raised to the ground, meaning flattened and been burned.
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He was just absolutely devastated. And how do we know he was devastated? Because of his prayer,
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Lord, please bring us back into the land. Like you swore through the prophets.
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If you go back and you read Jeremiah 29, that was probably written after, uh,
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Jeremiah 25 and 26 were written at the first deportation.
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29 was written after there was already the second deportation. And he was telling those people in the land, hey, look,
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God's going to bring us out at some point after the 70 years. He mentioned 70 years again. It's interesting. He mentioned 70 years again, after they had already been into captivity some eight years.
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Um, and he says, look, I'm going to bring you back into the land. God says, look, I will bring you back into the land.
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I have, I have plans for you and they're to make for good and to prosper you and to make you my people again.
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He says, I'm going to do that. And that's what Daniel's praying. God, just do what you said you were going to do. You promised that you would not forget us in this land.
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And he says here that, uh, there's been open shame because of this day that the men of Judah, the inhabitants to Jerusalem, all of Israel, and look, he just collectively says everywhere, every, all of Jerusalem, everybody from Dan to Beersheba basically, and those who have been run a far off into the countries, which you have driven them.
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Uh, what was, what was the, the worst thing that could happen to the
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Jewish people not to be in a promised land, not to be in the promised land, absolutely exiled.
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You think about being exiled. You go, what time is it?
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Um, you had the garden of Eden. This isn't the big bang theory. It's just letting there be life.
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Okay. Let's talk about this morning already.
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Adam and Eve were put in the garden of Eden and the boat, the, the most beautiful place, the best provisions.
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He didn't have to till the land and sweat. He didn't have to break his back with a hoe.
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He didn't have to break his back with a rate. He wasn't out there with an ax chopping trees down.
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He wasn't doing any of that. He was not doing it at least toilsome. And God gave him one prohibition.
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And what was that prohibition? What's that? Don't eat. Yeah. Don't eat.
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He said in the day that you eat in dying, you will die. That's the Hebrew word wording of it, but he's,
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I think in our English translations, it just says in the day that you eat, you will die, but you and dying, you will die. They were, they were spiritually alive, but the day that they eat, they're going to spiritually die.
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And then it was going to take however long it was for, was it 930 years or 60 or something like that with Adam before it caught up the rest of his body and it killed him.
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But don't eat. But what happened when they ate? What was the penalty?
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Exile. That's it. So right here, exile.
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What was the garden a picture of? God. Certainly God.
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What's that? Yeah. Okay. Go ahead. Yeah. It's a picture of God. Heaven. We'll just call it this.
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This was the dwelling place of God. The dwelling place of God.
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Hey, what did, what did Adam and Eve do with God in the garden? Man walk with him, talk with him.
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They were naked, none of you like me.
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He was dude and they were unashamed. Okay. You tell me y 'all don't think like that.
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Yeah. Don't tell me like that. Yeah. They just, you know, walking around with giraffes and then they were, they, they were exiled from the dwelling place of God.
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Exile. Kicked out. Get out.
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Y 'all could have killed him, but he showed him mercy. Okay. You may know the dwelling place of God is lost.
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I'm sure. I'm just going to use this because this is her point was lost. We'll just say very close at the beginning.
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Okay. All right. Anybody know when we see the dwelling place of God show up again?
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I'm only going to use these numbers because this is the biblical numbers that they gave us.
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I think it's more, but yeah, from here to the flood, about 1 ,656 years.
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Is there any dwelling place of God? Nope. It's a referee.
35:33
We do see that as, um, a illustration of being in Christ, but that was that the dwelling place of God?
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No, not at all. So then you go from here and I think you have, uh, somebody can correct me if I'm wrong.
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I bet I think it's around 422 years. And do you get to Abram? Any dwelling place of God there?
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No. Then you got 430 years before you get to who?
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Moses. We'll say this is the
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Exodus. Is there any dwelling place of God here? At the
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Exodus. I'm going to do a lawyer. Yes or no? None.
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Okay. You're cross examination.
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Yeah. When they left, was there a dwelling place of God?
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No, I will say this and to what you might be thinking of, was there the presence and manifestation of a theophany that God was with them?
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Yes. And what was the two things? Pillar of fire.
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Yeah. And? Yeah. So I would say yes, there was a man of a presence of God here because that led them.
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Okay. Led them out. But it wasn't until he went to Mount Sinai and he got the, the 10, well, they got the 10 words and they said, hey, whatever, whatever he tells us to do, we'll do.
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They ain't even got the whole wall. Imagine doing that. Hey, whatever you tell us to do, we'll do. You don't even know what all
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I'm telling you to do yet. Oh, we're going to do it though. Okay. So they get the 10 words, which is the 10 commands, which was foundational.
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And he goes up on there and he gets the rest of the, how many of you want to call them? 613 commands, prohibition, da, da, da, da, da, da.
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Okay. Well, it was at that, which was a year later that the tabernacle appears.
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I mean, just do the math, do the math.
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Look how long it was that the dwelling place of God was not with them and all because of what?
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Disobedience. Now God has taken them 70 years out of the land, kicked them out of the presence of God, removed his dwelling place from them.
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Their place in which they held to in high regard, because that's where God was, that's where he had promised to dwell in the midst of them.
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The temple was gone. The dwelling place of God's people was gone.
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And what was there? Well, from Daniel, what was his desire? Return back to the land, get us back into the land, get, get your dwelling place back so that we can be your people.
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You will be our God and we will worship you. That was the goal. That was his prayer.
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You are saying the tabernacle is the dwelling place. Yeah, this is the dwelling place of God. Just to clarify.
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Oh, okay. Did I, did I make, I thought I maybe I assumed once again that everybody knew that the tabernacle was the dwelling place of God.
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And why was it the dwelling place of God? There we go.
39:30
Thank you. I was unclear. I was unclear. Sacrificing in there too? Sir? Were they not sacrificing in there?
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They started sacrificing somewhere here. Well, there was a sacrifice to, there was an initial sacrifice that he sprinkled on the people when they took the ten words.
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Basically, they took the ten commandments before he says, all right, check it out. I'm going up here to get the rest of it. He didn't have the tablets. It was a book.
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He, there was a, a killing of an animal and he sprinkled them. That was the first sacrifice that we have.
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You want to go back and check my understanding. That's the first sacrifice as, as the nation being out of Egypt.
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The first sacrifice would have been the Passover before they left.
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But the first one with, in covenantal relationship would have been when they came out, were at Sinai.
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Then obviously you get all of the Levitical law, all of the, all of the judicial, civil, all that other stuff comes here.
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They start obeying that while the dwelling place of God is being made, dwelling place of God's made.
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Anybody remember what crazy thing happens the day they, the inauguration of it?
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Nadab and Nebihu. Boom! These guys go out there.
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They're going to light it the way they want to. Their own way. And what comes out of it?
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It says the consuming fire of God come from out of the tabernacle and consume
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Nadab and Nebihu. And basically he tells
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Aaron, don't cry. I'll do the same thing to you if you cry.
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I'm holy. You'll approach me because I'm righteous.
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And he basically tells Eleazar and I and the other one, take your brothers, shake their ashes out of them, their tunics and put them on.
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Imagine that. Hey, we're going to take that dead guy's clothes off and put them on and you better not cry either.
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God's holy and he will not be messed with. So anyway, back to that. So look how many years dwelling place of God.
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So they're in the land. They've had multiple times, you know, the, it moved around, but then when they got to Solomon, they had a stationary place that they could go.
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And here it is, the dwelling place of God's no longer moving around in the, in the, in the
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Sinai Peninsula. It's no longer moving from Shiloh to Bethel.
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None of that happened at the time of Samuel. It's actually in the place in Jerusalem.
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Remember who brought the ark back to Jerusalem? David. David brought it back and he wanted to build the place for God and God said, you can't, you killed too many people.
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And it was under my commission that you did it, but you can't do it. I'm going to let your son do it, but I'll let you get all the stuff. So he says that under your son,
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I will let you do that. And probably around 69, maybe.
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It was built somewhere around there. Temple. So look, 969, 586.
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The reason why I say 969, I think it took him a couple of years, a year or two to build it. David died around 970, 971.
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And Solomon died at 930. So look how patient God was.
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Again, very patient, long suffering and kind. Why was he long suffering and kind and compassionate?
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Because that's his nature. That's his nature. And I, we didn't get that far today. I was hoping we would, but we didn't get to verse nine where it says to you, oh
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Lord. Remember he's already said to you, oh Lord belongs righteousness. And he says, and that was in verse seven.
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And in verse nine, he says to you, oh Lord belong compassion and forgiveness.
44:16
Okay. Just to double check, when you add the 1656 plus the 422 and the 430, that gives you how much time between the first dwelling and then to the tabernacle.
44:27
Yeah. Now I just, I want to be clear. Okay. Yeah. I just want to be clear because I, I think this will hold up another conversation for another time.
44:35
You can ask me later. I think that the, that the, the 10 Toledotes, which are the generations that we have in Genesis, I think that they're representative.
44:48
I think they're representative of these. I don't think it's every person. Okay. Cause sometimes when somebody says he was the son of so -and -so, they might skip a generation for, to make the point.
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Just like for instance, we've already seen that in, in, uh, in Daniel when it says, um, when he was talking to Belshazzar, he tells
45:07
Belshazzar the, the mother says, you should have known your father,
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Nebuchadnezzar. Well, was Nebuchadnezzar his father? So it was his grandfather. So understand that sometimes they skip a generation for, for, uh, yeah, for thematic purposes.
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Hebrew literature is not, and I've said it a hundred times, I'm going to say a hundred and one, forgive me. Hebrew literature is not, uh, linear and it drives me insane because at times it's not chronological and that's how my mind works is in order.
45:40
So sometimes it's not that way and it reveals itself in a way thematically. Like if you were going to read the
45:46
Jeremiah, you will probably lose your mind because you're like, Hey, this guy died earlier in the chapter, earlier in the book and now he's preaching, you know, because it's not set up that way.
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It's set up thematically. So, but we'll pick up, um, next week in verse nine and we'll look at the
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Lord and his compassion and forgiveness. Brian Mack, will you, uh, pray us out brother?
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Father, we come to you this morning and once again, I just want to thank you. It takes the time to study your word and what you have done for mankind, father, redemption, uh, throughout history and how you use even the wicked and as he brings the lesson,
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I just pray that you use his voice and words, uh, touch our heart, prick our heart, father, and after church night, we gather and rejoice in your name, father, for these things