1 Kings 2:10-12, 1 Kings 3:13-14, Psalm 111:1-10, Proverbs 9:1-6, Psalm 34:9-14, Ephesians 5:15-20, John 6:51-58.
(A). ASK WHAT I SHALL GIVE THEE.
1 Kings 2:10-12; 1 Kings 3:3-14.
After his sordid affair with Bathsheba - and his engineering of her husband’s murder - David had taken Bathsheba as his wife: but the child of their infidelity had died. Now, upon the death of David, one born within the bounds of their marriage, Solomon, ascended the throne: “and his kingdom was established greatly” (1 Kings 2:12). The past was forgiven, and a kingly line was established (Matthew 1:6), which would reach all the way down to ‘Joseph the husband of Mary, of whom was born Jesus who is called Christ’ (Matthew 1:16). This is nothing short of the grace and covenant mercy of the LORD!
Solomon started well: “he loved the LORD, walking in the statutes of David his father” (1 Kings 3:3a). Yet there is a warning signal, which would become a motif throughout the books of Kings: “only he sacrificed and burnt incense in high places” (1 Kings 3:3b). Evidently, however, since the Temple was not yet built (cf. 1 Kings 3:2), the LORD tolerated this for the time being. The language suggests that Solomon habitually offered lavish sacrifices in Gibeon, and it was there that the LORD first appeared to him (1 Kings 3:3-5a).
It is interesting that Solomon had the word of the LORD come to him (cf. 1 Kings 6:11), like he was a prophet (cf. Jeremiah 1:2; Ezekiel 1:3 &c.). Later, at the dedication of the Jerusalem Temple, he will pray and benedict like a priest (cf. 1 Kings 8:14; 1 Kings 8:22; 1 Kings 8:55). Jesus ultimately combines the three offices of prophet, priest, and king in His own Person; and we (Christians) are a kingdom of priests in Him, speaking (witnessing) on His behalf.
“Ask what I shall give thee,” offered the LORD (1 Kings 3:5b). We should take up these offers of the LORD: ‘Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you’ (Matthew 7:7). Jesus said, ‘Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full’ (John 16:24).
Solomon began his response by reflecting upon the LORD’s mercy and covenant kindness towards David. Humbly, he acknowledged that he, like David his father, is but a servant. In fact, he acknowledged that he is “a little child” in that “I know not how to go out or come in” among such an innumerable multitude of “thy” people (1 Kings 3:6-8).
Ministers should take note here: it is God’s church, not ours. David did make one disastrous attempt to number them, as if they were his own (2 Samuel 24:10). Certainly, the church of our Lord Jesus Christ is a ‘number which no man can number’ (Revelation 7:9).
“Give therefore thy servant an understanding heart (literally, a listening heart) to judge THY people, that I may discern between good and bad: for who is able to judge this THY so great people?” (1 Kings 3:9). Sometimes the size of the task might all but overwhelm us, especially when we consider our own smallness. But against that attitude, we must lay hold upon the greatness of our God!
It pleases God when we pray unselfishly. Rather than long life for himself, riches for himself, or the life of his enemies, Solomon had asked for himself “understanding to discern judgment” (1 Kings 3:10-11).
Solomon’s wisdom is a gift of God (1 Kings 3:12; cf. Proverbs 2:6; Proverbs 8:15-17). When we pray aright, God grants all that we ask, and more besides (1 Kings 3:13; cf. Proverbs 3:16).
Interestingly, however, “length of days” is conditional (1 Kings 3:14; cf. Exodus 20:12; Ephesians 6:1-3). The covenant is sure (2 Samuel 7:12-16), but covenant obedience is the condition for “length of days.”
So what shall we ask? Shall we choose discerning wisdom, like Solomon? Will we ‘choose life’ with Moses (Deuteronomy 30:19)? Will we choose to ‘serve the LORD’ like Joshua (Joshua 24:15)?
How long will we go limping between two opinions (1 Kings 18:21)? What shall it profit a man if he gains the whole wide world but then loses his soul (Mark 8:36)? Will the LORD alone be our portion and our cup (Psalm 16:5)?
Will we choose to sit at the feet of Jesus, with Mary of Bethany (Luke 10:42)? Will we accept the free gift of righteousness through our Lord Jesus Christ (Romans 3:22)? Will we receive fulness of life in Him (John 10:10)?
Lord, grant us wisdom to see our need of thee, and help us to discern our inability to attain unto thee but through Jesus Christ. Amen.
(B). A COMMITMENT TO PRAISE THE LORD.
Psalm 111:1-10.
After the initial exhortation to “Praise ye the LORD” (Psalm 111:1), this song forms an acrostic, using all twenty-two Hebrew letters in alphabetical order.
As for the Psalmist, he has determined: “I will praise the LORD with my whole heart” (Psalm 111:1).
The heart is a metaphor for the inner self. It is the wellspring of emotions (Exodus 4:14); the seat of conscience (1 Samuel 25:31; 2 Samuel 24:10); the place of understanding (1 Kings 3:9); and the residence of faith (Romans 10:9-10).
Our praise should thus be deeply personal: but it also gives expression “in the assembly of the upright, and in the congregation” (Psalm 111:1).
Let us not forsake our gathering together as part of the congregation of the Lord (Hebrews 10:25). There our praises are mingled with that of our brethren throughout the world, and throughout all ages. There our praises are joined by those of angels and archangels, and all the company of heaven (cf. Hebrews 12:22-24).
‘Where two or three are gathered together’ (Matthew 18:20) in the Name of Jesus there He is, ‘God with us’ (Matthew 1:23), in the midst. It is even as He has promised: ‘I will never leave you nor forsake you’ (Hebrews 13:5); ‘behold I am with you, even to the end of the age’ (Matthew 28:20).
As we study “the works of the LORD” (Psalm 111:2), we come to know Him in His Person: but His acts arise out of His nature, not vice versa.
It is the light and glory of the sun that convinces me of the sun’s existence: but the sun existed long before my perception of it. The LORD’s “righteousness”, which is displayed so wonderfully in the Cross of Jesus (2 Corinthians 5:21), does not stop with this single act, but “endures for ever” (Psalm 111:3).
A recurring theme throughout this Psalm is “the wonderful works” of the LORD. The beauty of a rainbow, spanning a mountain glen, reminds us that He is “gracious and full of compassion” (Psalm 111:4).
As well as the work of Creation, there is the work of Providence, and the work of Redemption. He gives food to those who hold Him in awe, because He is mindful of His covenant with them (Psalm 111:5).
The power of His works is seen in His giving “the heritage of the nations” to Israel (Psalm 111:6). The meek shall inherit the earth (Matthew 5:5).
As we contemplate these things, we can be sure also of His Word. He is faithful and just, so we can trust His precepts (Psalm 111:7). ‘Grass withers, and the flower fades away, but His Word endures forever’ (Isaiah 40:8); ‘and this is the Word which by the gospel is preached to you’ (1 Peter 1:25).
His precepts “stand fast forever” (Psalm 111:8). Jesus came not to abolish them, but to fulfil them (Matthew 5:17-18). It is He alone who has done them “in truth and righteousness” (Psalm 111:8).
The law was our schoolmaster, leading us to Christ (Galatians 3:24). Now we are partakers of the Redemption wrought by Him at Calvary. Through that one act - the giving of God’s only begotten Son to die for us, in our room and stead - the LORD has fulfilled His eternal covenant. “Holy and awesome is His Name” (Psalm 111:9).
Having studied the works of the LORD, the Psalmist concludes that reverencing the LORD is the beginning of wisdom. All those who practice it have a good understanding. His praise endures forever (Psalm 111:10).
(C). THE CALL OF WISDOM.
Proverbs 9:1-6.
Even before she invited us, Lady Wisdom “built her house” (Proverbs 9:1). The hewing out of Lady Wisdom’s “seven pillars” speaks of completeness (unlike the ‘folly’ in Edinburgh which was never completed), spaciousness, and endurance. ‘I go to prepare a place for you,’ says Jesus, ‘that where I am there you may be also’ (John 14:2-3).
Throughout the Book of Proverbs, the personification of Lady Wisdom stands in stark contrast to that of Dame Folly. In this passage, Lady Wisdom invites us to a banquet. Her having “slaughtered her meat and mixed her wine” is synonymous with her having “prepared/ furnished/ spread her table” (Proverbs 9:2; cf. Psalm 23:5).
It is like when the men/ angels stopped by Abraham’s tent on the way to destroy Sodom and Gomorrah. Abraham detained them, ordered that water be brought to wash their feet, and invited them to rest under the tree. Then he went indoors to make use of Sarah’s skills in the kitchen and ran himself (an old man!) to the herd to choose out a good calf and gave it to a young man to prepare it. And Abraham stood by his guests while they ate (Genesis 18:1-8).
This is not the only place where God offers hospitality. It is illustrated in the extravagant way that the father in Jesus’ parable receives back the Prodigal Son, offering a feast in his honour (Luke 15:22-24) - even running out to meet the younger man (Luke 15:20)!
And do you remember when Israel in her rebellion asked, ‘Can God prepare a table in the wilderness?’ (Psalm 78:19)? Remember how He rained manna (Psalm 78:23) and quail (Psalm 78:27) upon them. Why do we ever question God’s provision when He has kept us hitherto?
God’s hospitality is seen in the way that He had the ravens feed Elijah (1 Kings 17:6). And in the provision of plenty from little to feed a hundred men in Elisha’s days (2 Kings 4:42-44). This is replicated in Jesus’ multiplying of the loaves and fishes to feed both the 5000 and the 4000 respectively, on two separate occasions.
Jesus says, ‘I am the bread of life; whoever comes to Me shall not hunger, and whoever believes in Me shall not thirst’ (John 6:35). ‘If anyone thirsts, let him come to Me and drink’ (John 7:37). Thus, we receive the ‘living water’ (John 4:10).
Lady Wisdom has sent out her maidens, and summons “the simple”: i.e. (literally) ‘those lacking heart’ (Proverbs 9:3-4; cf. Matthew 22:9). This summons echoes others made in the earlier chapters of the Book (e.g. Proverbs 8:5).
“Come, eat of my bread and drink of my wine,” she cries (Proverbs 9:5). This is like the call of the Gospel in Isaiah 55:1-2, where the feast offered is ‘without price’ to those invited. It also reminds us of the Lord’s Supper (Matthew 26:26-28).
Ultimately, the true personification of Wisdom is Jesus Himself (1 Corinthians 1:30). Jesus says, ‘Come unto Me all you who labour and are heavy laden, and I will give you rest’ (Matthew 11:28).
Of Jesus it was said that ‘the Spirit of the LORD shall rest upon Him, the Spirit of wisdom and understanding…’ (Isaiah 11:2). Jesus grew in wisdom (Luke 2:40; Luke 2:52), taught with wisdom (Matthew 13:54), and worked through wisdom (Mark 6:2). Jesus manfully rose to the defence of the metaphor which I have called Lady Wisdom (Luke 7:35) - which was, in a sense, another way of defending Himself.
It was the wisdom of God that set the Cross at the centre of the plan of salvation. This was foolishness to the world, but not to those who are being saved (1 Corinthians 1:21). The world may think us strange to embrace this strange teaching – but it is our wisdom to do so.
“Leave behind your foolish companions” is the true meaning of Proverbs 9:6. It is inevitable that - when we follow the call of the gospel - it is not only foolishness which we must abandon, but foolish people (cf. Proverbs 13:20; 2 Corinthians 6:17). This is what it means to walk in the way of life.
(D). O CHILDREN HITHER DO YE COME.
Psalm 34:9-14.
Building upon his own recent experience of deliverance and answered prayer, David became an encourager. The Father of our Lord Jesus Christ comforts and consoles us not only for our own benefit, but so that we might ‘pass it on’ (2 Corinthians 1:3-4). The fugitive had just called upon his congregation to “taste and see” (Psalm 34:8) in order to comprehend - and apprehend - the goodness of the LORD.
Psalm 34:9. Now he addressed them as “saints” (sanctified ones). Yet some of these people had only just turned up in David’s life, and were a mixed band of humble folks (Psalm 34:2): the poor, the lowly, the weak, and the afflicted. If the Septuagint heading to the Psalm is to be believed, they were “those in distress, those in debt, and the discontented” (1 Samuel 22:2).
Preachers are sometimes well advised to address their hearers as believers rather than assuming that everyone needs converting. It is probably better to give people the benefit of the doubt, rather than sitting in judgement on their souls. As John Calvin once said, ‘The Lord alone knows who the elect are.’
David advised the saints to “fear” the LORD. The better translation is “revering Yahweh” - not so much being afraid of the God of Israel as respecting Him, trusting Him, obeying Him, and singling Him out for praise and worship. He is, after all, the one true God (Deuteronomy 6:4-5; Isaiah 45:5; 1 Corinthians 8:4).
This type of “fear” - if we may still call it that - is the antidote for the dread fears and terrors of Psalm 34:4. It reaps a result. When we trust the LORD in this way, we “have no want”.
Psalm 34:10. When we respect the LORD aright, we will “seek” Him (Psalm 105:4; Isaiah 55:6). Good results follow (Matthew 6:33). He sends seasonable weather, and our crops are given increase. He grants health, wealth, wisdom, status, success - and children.
Those who trust in their own strength - even like the “young lions” of the illustration here - will know lack, and hunger. When we “seek” Him, we shall “lack no good thing”. This reminds us of Psalm 23.
Psalm 34:11. The Psalmist goes on to elaborate what it means to “fear the LORD”.
The Scottish metrical version reads:
“O children, hither do ye come,
And unto me give ear;
I will you teach to understand
how ye the Lord should fear.”
David addresses his hearers as “children” - like disciples receiving instruction at the feet of their Rabbi.
Psalm 34:12. This anticipates the wisdom teachings of Solomon. The “come” of Psalm 34:11 is extended to a ‘whosoever’ in Psalm 34:12 and in Proverbs 9:4-6. The offer of life in Psalm 34:12 is echoed in Proverbs 9:11.
The offer is, ‘do good if you wish to receive good’ - not unlike Jesus’ Golden Rule: “Do unto others as you would have them do unto you” (Matthew 7:12). For Christians this is not so much ‘do good in order to be good’ - the “this do and live” of salvation by works - but ‘do good because you are good’. Righteousness is “by grace through faith” - but we are saved “unto” good works (Ephesians 2:8; Ephesians 2:10).
Having received the gift of grace, we are summoned throughout Scripture to live the life, and do the deeds of the righteous - and where we are able, to right the wrongs that we come up against in the world (Micah 6:8; James 1:27).
Psalm 34:13. David began this Psalm with God’s praises in his mouth (Psalm 34:1). Having shared his testimony, he then invited his congregation to “taste” the goodness of the LORD (Psalm 34:8). Now he opens the ethical part of his Psalm with an exhortation to guard our tongues from evil (cf. James 3:5; James 3:10).
Psalm 34:14. We are to “overcome evil with good” (Romans 12:21). As recipients of “peace with God through our Lord Jesus Christ” (Romans 5:1), we are to actively seek peace: and to make every effort to live in peace with all men (Hebrews 12:14). This is in fulfilment of our blessedness, and is an ongoing duty of our role as the “children of God” (Matthew 5:9).
The Apostle Peter echoes the wisdom teaching of this section (1 Peter 3:10-12).
(E). A WISE USE OF TIME.
Ephesians 5:15-20.
Despite popular opinion, the Christian “life” or Christian “walk” is not a style of living or a level of morality that we must first attain before we can ever be recognised as true Christians. On the contrary, the Christian “walk”, or the Christian “life” represents the moral conduct that arises out of our relationship with the Lord Jesus Christ. It is against this backdrop alone that Paul says (in essence), ‘Pay close attention to how you order your lives’ (Ephesians 5:15).
The Apostle then negates three negative words, the double negatives thereby serving to stress their positive counterparts.
First, “be not unwise” is balanced by the positive command, “but be wise” (Ephesians 5:15).
In what ways does this Christian wisdom manifest itself? One way is in a right use of time. Paul talks of “buying back the time” because the days are evil (Ephesians 5:16). This speaks to us of making the most of the ‘now’ of our experience, rather than dwelling on the past, or worrying about the future.
This does not mean that we ignore the lessons of history and experience, nor that we fail to make plans for the future: but it draws us rather into a sense of the urgency of the days in which we are now living (Galatians 6:9-10).
Secondly, “be not senseless” is balanced by “but be understanding what the will of the Lord is” (Ephesians 5:17).
We are in a process of ‘growing in the Lord.’ By now we should have put aside childish things (1 Corinthians 13:11). We are no longer to be children in understanding, but we should ‘man up’ to who we are, where we are, and where we should be in our Christian pilgrimage: ‘in understanding be men’ (1 Corinthians 14:20).
Thirdly, “dissoluteness” (Ephesians 5:18) is sometimes translated as “excess” or “debauchery”. It here connotes an irreversible process of complete disintegration (arising in this case out of drunkenness) which detaches us from ourselves, others, and ultimately God!
The counterbalance to this is “go on being filled with the Spirit” (Ephesians 5:18). As with many things in the Christian life, this is ongoing: I have been filled, I am being filled, and I will be filled.
How do I nurture this fullness, which is already mine? The clue is found elsewhere, in the equivalent passage: ‘let the word of Christ dwell in you richly in all wisdom’ (Colossians 3:16).
Elsewhere we learn that ‘the person who abides in the doctrine of Christ has both the Father and the Son’ (2 John 1:9).
In like manner, a comparison of these two texts teaches us that the person who is “going on being filled with the Spirit” (Ephesians 5:18), is one and the same person as the one who ‘nurtures the word of Christ in their heart’ (Colossians 3:16). Reading the word of God, and applying it to our lives, is our part in this otherwise passive imperative.
Finally, being the people who are going on being filled with the Spirit (Ephesians 5:18), we must be about the business of communicating with one another in psalms and hymns and spiritual songs (Ephesians 5:19). All three of these designations are found in the headings of the Greek translation of the Hebrew book of Psalms.
We should be singing too; and offering our hearts’ praise to the Lord.
What if I am tone-deaf? Some people are unable to put two notes together: but never mind, the audience is not your fellow worshippers, but the Lord. He 'inhabits' the sincere, heart-felt praises of His people (Psalm 22:3).
Our praises should also be punctuated with thanksgiving “always and for all things” to our Father God, and in the name of His Son our Lord and Saviour Jesus Christ (Ephesians 5:20). Amen.
(F). THE BROKEN BREAD.
John 6:51-58
Everlasting life is not a thing that is earned: it is a free gift of God. All that is required is that we put our trust wholly and entirely in Jesus (John 6:28-29). Jesus says quite categorically that whoever believes in Him has everlasting life (John 6:47), and calls this “eating His flesh and drinking His blood” (John 6:54).
Jesus emphasized again that He is the bread of life (John 6:48). Unlike the manna which was eaten by men that are now dead (John 6:49; John 6:58), Jesus is the living bread which when a man “eats” it, i.e. puts his whole trust in Jesus, causes him to live for ever (John 6:50-51). This is made possible because of the sacrifice which Jesus was going to make: “the bread that I will give is my flesh, which I will give for the life of the world” (John 6:51).
Like Nicodemus who struggled with the concept of being born again (John 3:4; John 3:9), the Jews in the Capernaum synagogue (John 6:59) struggled to understand what Jesus was talking about (John 6:41; John 6:52). Jesus’ response (John 6:53-57) is only a veiled reference to the communion in its immediate context. However, since these words were spoken at the season of Passover it is not inappropriate to refer to “eating His flesh and drinking His blood” at Communion, provided we understand that this is only a figurative expression and symbolic action for “believing unto everlasting life” (cf. John 6:47).
