Proper 15
Preaching
Preaching And Reading The Old Testament Lessons
With an Eye to the New
Between the notice of David's death in 1 Kings 2:10 and the succession of his son Solomon to the throne ca. 961 B.C., stated in 1 Kings 2:12, there belongs the material found in 2:1--46. Adonijah, David's son, and Joab, his commander, pretend to the davidic throne, but are slain and their supporters are banished from the kingdom. Then, in accordance with God's love for Solomon, stated earlier in 2 Samuel 12:24, the kingdom is "established in the hand of Solo--mon" (1 Kings 2:46). This seemingly very secular history is proceeding according to the desire of God.
Not only does God love Solomon, but we are told in our text (v. 3) that Solomon "loved the Lord." Solomon therefore is accustomed to offering enormous burnt sacrifices to the Lord at the sanctuary in Gibeon. The temple has not yet been built and so worship is carried out at various sanctuaries or "high places" throughout the land.
As Solomon spends the night at the sanctuary at Gibeon, he is granted a dream--vision, in which God appears to him and offers to give him any gift that he asks (v. 5). In a prayer of great humility, in which Solomon calls himself the "servant" of God and "a little child," Solomon asks for the gift of an understanding mind, in order that he may discern between good and evil and know what is the good way to govern his people (v. 9). The Hebrew terminology used expresses especially the ability to make wise and good judicial choices in deciding disputes among his people. That Solomon receives such a gift is then illustrated in the story that follows in 3:16--27, in which the king is able to discern who the true mother is of a child who is brought to him by two harlots. Indeed, "the wisdom of Solomon" becomes a stereotype in Israel, and his name is associated with both Proverbs and Songs in the Hebrew canon (cf. 1 Kings 4:29--34). In 1 Kings 4:30, he is said to have wisdom greater than that found in Egypt, which was noted for its wisdom writings.
There is a great deal more involved in our text than merely a tradition about wisdom, however. As God's reply in 3:10--12 indicates, Solomon has wisely chosen the pattern of kingship that is reflected in both Deuteronomy 17:14--20 and Isaiah 11:1--5. In that pattern, the davidic king is subject to the conditions of the covenant with the Lord and is expected to be obedient to them (1 Kings 3:14). His is a conditional kingship, in which he is called upon to reign in justice and righteousness, protecting the poor and helpless and fostering the welfare of his people (cf. the royal Psalm 72). Those are the actions expected of the Lord's anointed, in a servant kingship, and those are the actions sanctioned by God in this text. Israel always looked forward to the coming of such a davidic king - to the coming of a Messiah - and our text confirms that Solomon, as the Lord's beloved, began his reign according to that expectation.
The historian who composed our text for the morning knew that Solomon strayed far from such an ideal kingship, however, and he tries to account also for the royal magnificence that surrounded Solomon's reign. He states that the Lord also promised Solomon riches and honor (v. 13).
But if we read further in the story of Solomon, we find that he largely took those earthly goods for himself. In fact, under Solomon, the power and the glory of the throne reached its zenith in Israel. To be sure, Solomon was responsible for the building of the temple, but he did it with forced labor (1 Kings 5:13). He had a magnificent palace and other edifices erected for himself, again using slaves (1 Kings 7; 9:15, 22). He replaced the tribal people's army with mercenaries (10:26). He built up his harem from foreign women (1 Kings 11). He erased the old tribal boundaries and divided the land into set districts under his officers, for the purpose of taxation (4:7). He became, in almost every sense of the word, like an oriental despot, wielding absolute power and fulfilling the warning that much earlier Samuel had given to the people who desired that they have a king (1 Samuel 8:10--18).
"Power corrupts, and absolute power corrupts absolutely" (Lord Acton). Solomon was corrupted by power, and the result was that at the end of his reign in 922 B.C., his kingdom was divided permanently into two - into a northern kingdom of Israel and a southern kingdom of Judah - by the rebellion of Jeroboam against the house of Saul and its corruption of power (1 Kings 12).
God grants many gifts, and we are told in the New Testament that earthly rulers are established by God to exercise authority (Romans 13). By them, God keeps order in society. But when human authorities forget that they rule only at the pleasure of God and that they are subject to the commands and will of God, when they instead take power unto themselves for their own glorification and wield it according to their own desires, then they bring misery and suffering upon their people and the judgment of God upon themselves. Finally the Lord rules the kingdoms of this earth, and it is to his rule that everyone owes obedience.
Lutheran Option: Proverbs 9:1--6
The Book of Proverbs contains what is known as Wisdom theology, which is basically a theology of creation. Wisdom theology maintains that God has set particular orders into his creation of nature and human life, accustomed ways that human beings and the natural world act. These orders can be observed and learned by careful study that is carried on by wisdom teachers, but also by lay people who carefully notice the way of the world. The Book of Proverbs is made up of the shorter and longer proverbs that encapsulate the results of such study.
The view of Proverbs is that the person who learns Wisdom, that is, who learns the ordered ways of the creation and acts accordingly, is wise and will find life and good. But the person who ignores Wisdom and will not act in concert with it, is ignorant and evil and will not find good.
In the first nine chapters of Proverbs, Wisdom (that is, the orders that God has set into the world), is personified, usually as a female figure. She is variously described as one calling or preaching in the streets; as a guide, guardian, and conversationalist; as a sister or intimate friend; or in our text for the morning, as a hostess inviting to her table. Personified Wisdom has prepared a feast, according to our text, secured meat and wine and set her table, and sent her servant maidens out to invite persons to her dinner. The words of the invitation are given in verses 5--6. Various interpretations, many of which are quite fanciful, have been given of the "seven pillars of wisdom," from 9:1, but the terms probably refer in some manner to the structure of the book itself.
Proverbs is quite aware of the fact that human wisdom is limited and that finally human beings should find their guide for life from God, in dependence on him. Thus, the central saying of Proverbs is, "The fear of the Lord is the beginning of Wisdom."
Certainly it is good to learn the accustomed ways of nature and of human beings. Our scientists have enlightened us repeatedly on that score, although we often do not heed their teachings. We still build cities on earthquake faults and place houses on flood planes and in the path of hurricanes, not to mention our devastation of nature by pollution and our greed. Similarly, what we have done to whole populations by war and hunger and will--to--power forms a horror story. We need the gift of wisdom.
But when we're speaking of invitation to table, as does our text, perhaps we should say that the best table to which we are invited is the Lord's at his Supper, where we participate in the wisdom and love, the communion and grace of the One who is "our wisdom, our righteousness and sanctification and redemption" (1 Corinthians 1:30), and the way to life abundant.
Not only does God love Solomon, but we are told in our text (v. 3) that Solomon "loved the Lord." Solomon therefore is accustomed to offering enormous burnt sacrifices to the Lord at the sanctuary in Gibeon. The temple has not yet been built and so worship is carried out at various sanctuaries or "high places" throughout the land.
As Solomon spends the night at the sanctuary at Gibeon, he is granted a dream--vision, in which God appears to him and offers to give him any gift that he asks (v. 5). In a prayer of great humility, in which Solomon calls himself the "servant" of God and "a little child," Solomon asks for the gift of an understanding mind, in order that he may discern between good and evil and know what is the good way to govern his people (v. 9). The Hebrew terminology used expresses especially the ability to make wise and good judicial choices in deciding disputes among his people. That Solomon receives such a gift is then illustrated in the story that follows in 3:16--27, in which the king is able to discern who the true mother is of a child who is brought to him by two harlots. Indeed, "the wisdom of Solomon" becomes a stereotype in Israel, and his name is associated with both Proverbs and Songs in the Hebrew canon (cf. 1 Kings 4:29--34). In 1 Kings 4:30, he is said to have wisdom greater than that found in Egypt, which was noted for its wisdom writings.
There is a great deal more involved in our text than merely a tradition about wisdom, however. As God's reply in 3:10--12 indicates, Solomon has wisely chosen the pattern of kingship that is reflected in both Deuteronomy 17:14--20 and Isaiah 11:1--5. In that pattern, the davidic king is subject to the conditions of the covenant with the Lord and is expected to be obedient to them (1 Kings 3:14). His is a conditional kingship, in which he is called upon to reign in justice and righteousness, protecting the poor and helpless and fostering the welfare of his people (cf. the royal Psalm 72). Those are the actions expected of the Lord's anointed, in a servant kingship, and those are the actions sanctioned by God in this text. Israel always looked forward to the coming of such a davidic king - to the coming of a Messiah - and our text confirms that Solomon, as the Lord's beloved, began his reign according to that expectation.
The historian who composed our text for the morning knew that Solomon strayed far from such an ideal kingship, however, and he tries to account also for the royal magnificence that surrounded Solomon's reign. He states that the Lord also promised Solomon riches and honor (v. 13).
But if we read further in the story of Solomon, we find that he largely took those earthly goods for himself. In fact, under Solomon, the power and the glory of the throne reached its zenith in Israel. To be sure, Solomon was responsible for the building of the temple, but he did it with forced labor (1 Kings 5:13). He had a magnificent palace and other edifices erected for himself, again using slaves (1 Kings 7; 9:15, 22). He replaced the tribal people's army with mercenaries (10:26). He built up his harem from foreign women (1 Kings 11). He erased the old tribal boundaries and divided the land into set districts under his officers, for the purpose of taxation (4:7). He became, in almost every sense of the word, like an oriental despot, wielding absolute power and fulfilling the warning that much earlier Samuel had given to the people who desired that they have a king (1 Samuel 8:10--18).
"Power corrupts, and absolute power corrupts absolutely" (Lord Acton). Solomon was corrupted by power, and the result was that at the end of his reign in 922 B.C., his kingdom was divided permanently into two - into a northern kingdom of Israel and a southern kingdom of Judah - by the rebellion of Jeroboam against the house of Saul and its corruption of power (1 Kings 12).
God grants many gifts, and we are told in the New Testament that earthly rulers are established by God to exercise authority (Romans 13). By them, God keeps order in society. But when human authorities forget that they rule only at the pleasure of God and that they are subject to the commands and will of God, when they instead take power unto themselves for their own glorification and wield it according to their own desires, then they bring misery and suffering upon their people and the judgment of God upon themselves. Finally the Lord rules the kingdoms of this earth, and it is to his rule that everyone owes obedience.
Lutheran Option: Proverbs 9:1--6
The Book of Proverbs contains what is known as Wisdom theology, which is basically a theology of creation. Wisdom theology maintains that God has set particular orders into his creation of nature and human life, accustomed ways that human beings and the natural world act. These orders can be observed and learned by careful study that is carried on by wisdom teachers, but also by lay people who carefully notice the way of the world. The Book of Proverbs is made up of the shorter and longer proverbs that encapsulate the results of such study.
The view of Proverbs is that the person who learns Wisdom, that is, who learns the ordered ways of the creation and acts accordingly, is wise and will find life and good. But the person who ignores Wisdom and will not act in concert with it, is ignorant and evil and will not find good.
In the first nine chapters of Proverbs, Wisdom (that is, the orders that God has set into the world), is personified, usually as a female figure. She is variously described as one calling or preaching in the streets; as a guide, guardian, and conversationalist; as a sister or intimate friend; or in our text for the morning, as a hostess inviting to her table. Personified Wisdom has prepared a feast, according to our text, secured meat and wine and set her table, and sent her servant maidens out to invite persons to her dinner. The words of the invitation are given in verses 5--6. Various interpretations, many of which are quite fanciful, have been given of the "seven pillars of wisdom," from 9:1, but the terms probably refer in some manner to the structure of the book itself.
Proverbs is quite aware of the fact that human wisdom is limited and that finally human beings should find their guide for life from God, in dependence on him. Thus, the central saying of Proverbs is, "The fear of the Lord is the beginning of Wisdom."
Certainly it is good to learn the accustomed ways of nature and of human beings. Our scientists have enlightened us repeatedly on that score, although we often do not heed their teachings. We still build cities on earthquake faults and place houses on flood planes and in the path of hurricanes, not to mention our devastation of nature by pollution and our greed. Similarly, what we have done to whole populations by war and hunger and will--to--power forms a horror story. We need the gift of wisdom.
But when we're speaking of invitation to table, as does our text, perhaps we should say that the best table to which we are invited is the Lord's at his Supper, where we participate in the wisdom and love, the communion and grace of the One who is "our wisdom, our righteousness and sanctification and redemption" (1 Corinthians 1:30), and the way to life abundant.
