Second Presbyterian Church Sermons

Peace with God can alone bring peace to an individual life. The peace of God alone is powerful enough to stop warring factions. God’s peace alone can enable us to live in peace with those who disagree with us or even hate us. Peace with God through Jesus Christ alone can indescribably guard our hearts and minds in the midst of these intersecting global crises. That peace and the way to obtain it are pictured for us in these descriptions of this little gold table in the Holy Place, just outside the Holy of Holies and in front of the ark of the covenant.

I. The Table Itself: Step 1—God’s purpose: peace and life
The first step to peace with God is realizing God has a purpose for you—he loves you and wants you to know peace and have eternal life. This fact is written all throughout scripture. Here are just two places: “We have peace with God through our Lord Jesus Christ” (Romans 5:1) and “For God so loved the world that he gave his one and only Son, that whoever believes in him should not perish but have eternal life” (John 3:16). The very existence of a table obviously intended for dining in the presence of God makes that point. Only friends sit down together for a pleasant meal.

II. The Table’s Location: Step 2—The Problem: our separation from God
The table represented separation, because it sat outside the Holy of Holies. If you do not know peace with God, the second step toward that relationship is to realize you have a big problem—you are separated from God by your sin. The problem of estrangement you are feeling is not merely emotional, it is real. Out of the sinful nature you were born with and by the ways you continue to disobey God’s commands you have declared yourself God’s enemy.

III. The Table’s Utensils: Step 3—God’s Bridge: the cross
The utensils, especially the cups were for ceremonial cleansing purposes, for libations. God is so determined to have a peaceful relationship, he has made a way for us to be reconciled through the cross of his beloved Son. The Bible says: “For there is one God and one mediator between God and mankind, the man Christ Jesus” (1 Timothy 2:5) and “For Christ also suffered once for sins, the righteous for the unrighteous, to bring you to God” (1 Peter 3:18).

IV. The Table’s Bread: Step 4—Our Response: receive Christ
Elsewhere the Bible explains the obvious function of the table was “for setting out the consecrated bread” (2 Ch. 29:18). We must trust and receive Jesus Christ as Lord and Savior and give up all further attempts to gain favor with God through our own merit. Peace with God can only be received. 

Questions for Reflection/Discussion:

For Further Study: For more on the four steps to peace with God, see Billy Graham, Peace with God.

I. Holiness of God
The ark was constructed of wood but covered by gold, a symbol of God’s holiness. Because God is holy, he demands that we be holy (Lv. 19:2; Mt. 5:48). To be holy is to be committed to thinking, saying and doing everything he commands and turning away from everything he forbids.

II. Faithfulness of God
In Exodus 16, God fed his people with bread from heaven called manna. To help his people remember his constant faithfulness, he commanded, “Take an omer of manna and keep it for the generations to come, so they can see the bread I gave you to eat in the desert when I brought you out of Egypt” (16:32). After the ark was constructed, this jar of manna was kept in the ark. Samuel’s parting words to his people  reminded them, as so many prophets did, that the only proper response to God’s faithfulness is to be faithful: “Only fear the Lord and serve him faithfully with all your heart. For consider what great things he has done for you” (1 Sa. 12:24).

III. Sovereignty of God
The cherubim and the space above them illustrated that God reigns in absolute sovereignty above all creation. God is frequently described as being enthroned above the cherubim (2 Kg. 19:15; Ez. 1:5-11, 13, 14; Ps. 99:1; 80:1; Rev. 11:19). Inside the ark was also a testament to God’s sovereignty—Aaron’s staff. The Aaronic priesthood was pointing to Jesus the perfect priest who as the sovereign Son of God humbled himself to redeem us. Is there an implied command for us? Jesus himself said there is, “But whoever would be great among you must be your servant, and whoever would be first among you must be your slave, even as the Son of Man came not to be served but to serve, and to give his life a ransom for many” (Mt. 20:25-29).

IV. Justice of God
The most important artifacts placed in the ark were the two stone tablets upon which God had etched the law. This mutual, covenantal relationship between God and his people is described generically in Scripture as “just” or “righteous.” The Bible says justice as applied to human relationships has five characteristics which offer infinitely better answers to the concerns spanning the spectrum between care for the individual and care for humanity as a whole. Those five facets are: 1) Voluntary sharing of resources; 2) Dignity and equality for every human being; 3) Corporate responsibility; 4) Individual responsibility; and 5) Advocacy for the marginalized.

V. Mercy of God
The lid on the top of the box was called the “mercy seat.” On top of that lid were the cherubim symbolizing the throne of God. Once a year on the Day of Atonement the high priest would slay a goat and pour the blood all over the mercy seat (Lv. 16). God contaminated the beautiful image he had constructed of himself with the blood of an innocent victim in order to cover the even more repulsive record of those who sinned against his grace. Jesus illustrated what God intended more vividly with the story of the Pharisee and the Publican. While the Pharisee looked at the Publican and tried to justify himself in contrast to that “sinner,” the tax collector did not even look up. He only cried out to the Lord, “have mercy on me a sinner” (Lk 18:13).

Questions for Reflection/Discussion:

For Further Study:
For a full explanation of the 5 categories of biblical justice, see Timothy Keller, “A Biblical Critique of Secular Justice and Race Critical Theory,” https://quarterly.gospelinlife.com/a-biblical-critique-ofsecular-justice-and-critical-theory/.

I. Certainty (Exodus 31:12-13, 17a)
Setting aside the Lord’s Day for worship will refocus us away from fears onto certainty.

A. God’s Word: Through Moses, God set up the standard by which all future revelation would be discerned. Every writing prophet or apostle had to teach in continuity with Moses and have it confirmed by a miracle. That means the Bible you hold in your hands is the actual word of God. The promises it makes, the standards it sets, and the reality it describes could not be more reliable than if Christ himself were to sit beside you and speak those words audibly to you. We must give God’s Word first place in our lives when it comes to discerning what is right, good, and true. As you observe your patterns throughout the week, where is your primary source of truth coming from and how much time are you giving it?

B. God’s Love: Psalm 92:1-2 begins, “A Psalm. A Song for the Sabbath. It is good to give thanks to the LORD, to sing praises to your name, O Most High; to declare your steadfast love in the morning, and your faithfulness by night. One of the reasons we worship morning and evening is that believing that God loves us is not our natural disposition. We need to be reminded. In the Sabbath, God has given us an entire day within which he reminds us of his love. Think back to an experience where you were fearful or anxious. How would a belief in God’s love affect that experience?

C. God’s Salvation: When we rest from our work on the Sabbath, we are reminded of God’s grace. How? Because God gives us 7 days of provision for 6 days of work. In other words, it is a picture of the gospel. We get what we could ever earn by our own merit. Do you struggle to stop working? Why might that be? How can you trust God in this way?

II. Rest (Exodus 31:14-16, 17b)
Resting on the Lord’s Day requires three things…

A. Ceasing: The focus here should be, “What draining activity (because of the Fall) does my loving Father give me permission to cease on this day in order to rest physically and be refreshed emotionally? How would you answer that question? Is there a way you can put this into practice?

B. Embracing: Embracing means we must be intentional. Prepare ahead, especially on Saturday so that Sunday can be the special gift intended. Those who have seen the Sabbath throughout the centuries as a gift and not a burden have typically been intentional in prayerful and prudent preparation. Are there any specific ways you can prepare both physically (around the house) and spiritually for the Lord’s Day so that you can derive the full benefit from it?

C. Feasting: This is an invitation to do that which refreshes and refuels you. Maybe it’s being in creation. Maybe it’s reading for hours on end. Maybe it’s riding your bike. What is it for you?

For Further Study:
The outline of the second point is owing to Marva J. Dawn, Keeping the Sabbath Wholly: Ceasing, Resting, Embracing, Feasting.

Questions for Reflection/Discussion:

I. Transcendence (vv. 29-30)
Moses’ face shone because he had been in the presence of God. And it was not merely a glistening hue like a sunbather lathered up with tanning oil, the Hebrew intensely describes light bursting forth in rays from Moses’ face. Knowing: how would you describe God’s transcendence to someone who had not heard this sermon?

When the Israelites saw this phenomenon, they knew Moses’ face represented the transcendence of the almighty and holy God and they presumed it meant devastating judgment was on its way from him. So they ran! Being: what does this Israelites’ response tell us about who we are in relation to God?

As long as you are trying to deal with life and all reality in your own resources, you will live with a constant fear of God’s presence which will sometimes be a mere nagging and at others an overwhelming panic. Even if you are a disciple of Christ, when you are running from obeying the Lord, his presence will be haunting to you. Even if you are a Jesus follower, as long as you have your eyes fixed on the problems of life and looking to yourself or some other source in this world for the solution, your fears will be magnified because God stands in your way to force you out of those vain pursuits. God is transcendent and it is appropriate to be intimidated by him and even shrink away from him in terror, especially if you are trying to take his place. Doing: how should you respond to God’s transcendence?

II. Immanence (vv. 31-35)
As there often is in God’s word, a gracious conjunction follows a grim scene, “But Moses called to them. . .all returned, and Moses talked with them.” Yes, Moses’ face shined as evidence he had been in the glorious transcendent presence of God, but there was a gracious additional reason. The Lord wanted his people to know he was drawing near with his grace. Knowing: what is significant about God’s immanence coupled with his transcendence?

Paul would later explain that one reason Moses’ veiled his face was to shield the people from discouragement as the brightness waned (2 Cor. 3:13). When the glow on his face disappeared, it meant he had to return to the tabernacle to receive further revelation. Through subsequent generations, God clarified in various ways the Messiah was yet to come. Finally, in Jesus we beheld “the glory of the only begotten of the Father, full of grace and truth” (Jn. 1:14?). Being: how does Christ demonstrate God immanence and why is that good news?

In 2 Cor. 3:7-11, Paul theologically applies what is happening in this story. First, the law Moses wrote was an expression of God’s glorious grace because it provided directions for the tabernacle which would represent God’s presence among them (7). But it was infinitely surpassed by the revelation of salvation in Christ (8). That salvation specifically provides righteousness through Christ (9), direct access to the Father in prayer (12, 13), a new mind to understand reality (14-15), and the initiation of transformation into the likeness of Christ (17-18). Doing: how should you live in response to God’s immanence?

I. Repentance (vv. 1-6)
What do you do when God hides his face? What the Israelites did—repent furiously. Repentance is always a good idea, no matter the situation because our hearts are constantly wandering. But sometimes repentance requires radical steps tangibly representing new choices. This is what the Israelites did by stripping off their gold jewelry. Not only was it the gold from their ears by which they made the calf (cm. Gen. 35:2-4), jewelry represented joy in the Ancient Near East even as people here wear jewelry to a celebration. Spontaneously they stripped away these symbols of celebration to show the Lord they were deeply heartbroken.

II. Prayer (vv. 7-13)
Whereas the Israelites withdrew and mourned, Moses took action and pitched a tent in God’s presence. Apparently this wasn’t the first time, Moses had to camp out before the Lord on behalf of the stiff-necked Israelites. Moses says he “used to” indicating he had to do it often (7). This is model intercession. It’s the way we must pray for each other. Don’t wait until people are worthy of being prayed for before you ask God to be merciful. Be thankful to Jesus, he doesn’t make that the same condition of his prayers for you and me! Just as repentance is always appropriate, praying for mercy is always appropriate to. Be honest with the Lord, “These children ... my parents ... my students ... my pastor ... my elected officials ... my fellow citizens don’t deserve it, Lord, but please draw near to them.”


III. Mercy (vv. 14-23)
Now Moses again proves he is the anticipation of Jesus by his full identification with his people, “If your presence will not go with me, do not bring us up from here” (15). Moses so completely unites himself to his people that he will not accept the gift of God’s presence for himself if it doesn’t include his people—“If you withdraw from my people, you withdraw from me.” This is a love the world does not know. It is to say, “These people in this family, this church, this city are mine, and no matter how ‘unworthy’ they become, I will love them and plead God’s grace for them.”

I. See Imperfectly (vv. 1-5)
Idolatry causes us to see imperfectly. We can make tragically flawed conclusions based on our faulty and limited perspective. Therefore, we must trust that Jesus tells us what is accurate about life and our world even if it doesn’t make sense to us at the time.

II. Act Impatiently (vv. 6, 21-25)
When God does not act according to our schedule, the way we “see” things should unfold, we act impatiently.

III. Suffer Eternally (vv. 7-20, 25-29)

Questions for Reflection/Discussion:

Amid the detailed description of the priests’ clothing, we find the calling of every believer and the supply of all we need in Christ. There are two ways we can try to present ourselves to God.

I. By Holiness
The only way we will avoid God’s judgment is by holiness. Our moral bankruptcy is only highlighted by the garments prescribed for the priest. While the people were not required to dress like the priest, the personal holiness graphically represented by his clothing was required. God called every member of the community to be a priest in terms of personal holiness (Ex. 19:6).

Which of these priestly functions do you most naturally gravitate toward? Which of these was convicting to you?

II. By Christ
These standards for holiness are impossible to attain. We need a Savior who will protect us from God’s judgment and make us legally holy by substituting his righteousness on our behalf. However, we also need him to make us personally holy because “without holiness no one will see the Lord” (Hebrews 12:14). Christ is our great high priest who not only provides that substitution but makes us priests.

Which part of the armor of God fulfilled for us in Christ was the best news to you? How did you see the gospel in this passage?

“Aaron’s Drest” by George Herbert
Holiness on the head,
Light and perfection on the breast,
Harmonious bells below, raising the dead
To lead them unto life and rest.
Thus are true Aarons dressed.

Profaneness in my head,
Defects and darkness in my breast,
A noise of passions ringing me for dead
Unto a place where is no rest.
Poor priest thus am I dressed.

Only another head
I have, another heart and breast,
another music, making live not dead,
without whom I could have no rest:
In him I am well dressed.

Christ is my only head,
My alone only heart and breast,
My only music, striking me even dead;
That to the old man I may rest,
And be in him new dressed.

So holy in my head,
Perfect and light in my dear breast,
My doctrine tuned by Christ, (who is not dead,
But lives in me while I do rest)
Come people; Aaron's dressed.