Milo – Page 23

The 365-Day Devotional Commentary

SOLOMON’S RULE
1 Kings 9–11

“King Solomon was greater in riches and wisdom than all the other kings of the earth” (1 Kings 10:23).

Solomon’s growing material prosperity was matched by spiritual decline. Solomon’s experience is a warning to us today of the deceitfulness of success.

Overview
God appeared to Solomon again, with a promise and a warning (9:1–9). Some of Solomon’s projects are listed (vv. 10–28), and his fame is illustrated by a visit from the queen of Sheba (10:1–13). Solomon’s vast wealth is explained (vv. 14–29). Solomon’s spiritual decline is traced to his passion for his foreign wives (11:1–13), and the resulting loss of most of his kingdom is predicted (vv. 14–43).

Understanding the Text
“If you walk before Me in integrity of heart and uprightness” 1 Kings 9:1–9. God appeared to Solomon 13 years after the temple was completed. The Lord reminded Solomon He had heard the king’s prayer of dedication. Now, nearly 25 years into Solomon’s 40-year reign, God renewed His promise to Solomon, but added a solemn warning. “If you or your sons turn away . . . and go off to serve other gods . . . then.”
Why a second appearance now? Because, with Solomon’s goals reached and his dreams fulfilled, Solomon was especially vulnerable. Success is often like this. As long as we are working, striving to reach a goal, we remain faithful to the Lord. But when we “have it made,” we lose our sense of purpose and our dedication to the Lord. God’s warning was especially gracious, coming at this critical time in Solomon’s life. The great tragedy is that Solomon failed to heed what God said.
For some, retirement is a critical time. We’ve worked all our lives. Now it’s time to relax and enjoy. Rather than use our time to serve God and others, some lose their sense of purpose and drift away from God.
That moment when we think we have succeeded can be the most dangerous for us spiritually.

“Here is the account” 1 Kings 9:10–27. The passage only hints at Solomon’s magnificent achievements. For instance, Solomon’s many impressive building programs, which have been partially explored by archeologists, are given only a word or two in verses 18–19. Yet these are among the most impressive in the ancient world.
Solomon’s trading ventures are also mentioned only briefly (vv. 26–28). Yet he was the only king in Israel’s long history to catch the vision of overseas trade and develop a fleet. His joint venture with Hiram of Tyre brought in vast wealth.
These merely hint at the great plans and visionary programs introduced by Solomon. Yet they remind us how exceptional Solomon truly was.
The same passage tells us that Solomon maintained the annual rituals that honored God (v. 25). Yet, as God reminded Solomon, the Lord is concerned with “integrity of heart and uprightness” (v. 4). A wholehearted love for God, not faithful attendance at religious services, keeps us close to Him.

“The queen of Sheba heard about the fame of Solomon” 1 Kings 10:1–13. Solomon’s wisdom is illustrated in this report of the visit of the queen of Sheba, modern Yemen. In ancient time Sheba was a trading center, linking Africa, India, and the Mediterranean lands. The questions she asked Solomon were hidot, in this context questions on issues involving practical and deeper theological truths.
The gifts the two exchanged likely were part of trade negotiations worked out during the visit. The queen left full of praise for Solomon and for God, who had given Israel such a wise ruler.

“King Solomon was greater in riches” 1 Kings 10:14–29. The passage continues with more about the splendor of the Solomonic era. It lists Solomon’s personal annual income as 25 tons of gold! Like other kings of the ancient world, Solomon dedicated much of the gold to the temple, and used the rest in ostentatious display. Despite the record here of the sources of Solomon’s wealth, some modern commentators have dismissed the biblical account as a product “of exuberant imagination.” However, comparison with ancient inscriptions shows that ancient rulers did gather vast amounts of gold, and used it in the same way Solomon did.
Even more significant is the Egyptian record of gifts given by Pharaoh Osorkon of at least 383 tons of precious metals to Egypt’s gods. Why is this significant? Because just five years before this gift, his father, Shishak, had attacked Jerusalem and “carried off the treasures of the temple of the LORD and the treasures of the royal palace” (14:26). Solomon did gather hundreds of tons of gold. And at least part of it was later given by Pharaoh Osorkon to Egypt’s gods and goddesses.
The material things we give to God have no lasting significance to Him. What God yearns for is a fully yielded heart. This—and this alone—is His treasure.

“Solomon . . . loved many foreign women” 1 Kings 11:1–13. Old Testament Law forbad marriage to foreign women, and specifically prohibited accumulating large amounts of gold and silver as well as multiple marriages for kings (cf. Deut. 17:14–20). Solomon’s marriages to foreign women, contracted to seal international treaties, were disastrous. Solomon not only permitted his wives to worship their old gods and goddesses, but began to worship with them.
Solomon’s disobedience was judged severely. God determined to take most of the kingdom away from Solomon’s offspring, but for David’s sake reserved the tribe of Judah and Jerusalem for Solomon’s descendants.
Solomon reminds us not to be overawed by others more intelligent than we are. The wise men of this world spin their theories, and may ridicule faith. But true wisdom is found in the simple person’s complete trust in God and faithfulness to Him.

“The LORD raised up . . . an adversary” 1 Kings 11:14–43. Solomon’s last years were marred by frustration. Enemies appeared to disrupt his plans and develop hostility toward Israel. Yet Solomon was unable to dispatch them. In Israel itself a gifted man named Jeroboam was promoted—but turned against Solomon when a prophet predicted that he, not Solomon’s son, would rule the 10 northern tribes.
Solomon’s success had depended on his relationship with God, not his intelligence. It’s not our gifts but our God who brings us success.

DEVOTIONAL
The End of Life
(1 Kings 11)
I remember the title of an old movie—Will Success Spoil Rock Hunter? Actually, that’s all I remember about it. I suppose the movie itself is forgettable. But the title surely is not.
What will happen to you and me if we succeed? What if all our dreams come true? What if our hopes are all fulfilled? What if we achieve prosperity and “have it made”?
While few of us will know this kind of success, for most older people these days a time comes when we can stop striving. The children have grown up and moved away. We’re ready to retire. We have enough to live on, and reasonably good health. We can sit back now and relax. It’s only later that we realize success has begun to spoil us, as it surely spoiled Solomon.
Solomon achieved. His plans were carried out. His dreams were fulfilled. His riches were beyond calculation. And then, with nothing more to do, he turned to his foreign wives and to their gods. As a result, Solomon’s old age was a time of frustration and futility.
Most believe that Solomon wrote the Book of Ecclesiastes during the last, empty decade of his life. In this book Solomon looks back on all his accomplishments, looks honestly at his passions, and drearily concludes, “Meaningless! Meaningless! Everything is meaningless!”
And Solomon was right. As far as he went. In Eccelesiastes Solomon set out to find meaning in life “by wisdom” and “under the sun.” The two phrases mean “by unaided human reason, not revelation,” and “in the framework of the material universe.” Solomon turned his back on God and lost touch with the Lord. Yet this wisest of men searched all human experience and concluded that, apart from God, everything is meaningless.
And so we return to that question, “Will success spoil you and me?” And the answer is, it can. It can. But only if, when we rest from our labors in this world, we also relax our commitment to the Lord. If we keep on putting God first in our lives, then success can and will be a blessing. For we will still seek the true meaning of life in our relationships with the Lord.

Personal Application
Retire from work, but not from serving God.

Quotable
“The heart is rich when it is content, and it is always content when its desires are fixed on God. Nothing can bring greater happiness than doing God’s will for the love of God.”—Miguel Febres Cordero-Munoz

The 365-Day Devotional Commentary

SOLOMON’S TEMPLE
1 Kings 5–8

“The heavens, even the highest heaven, cannot contain You. How much less this temple I have built!” (1 Kings 8:27)

Prayer is to reflect our understanding of who God is, and how God relates to human beings. Solomon’s prayer at the dedication of the Jerusalem temple is a model of this element in prayer.

Background
The Jerusalem temple. Israel was to have only one place of worship, to demonstrate the unity of God and access to Him solely through sacrifice. That place was fixed in Jerusalem, at a temple Solomon constructed. Old Testament Law required that prescribed sacrifices for sin and worship be made only on the altar of the Jerusalem temple. God graciously “put His presence” there as a symbol of covenant love and a place for prayer and worship.
The temple Solomon built in Jerusalem lasted until the destruction of that city in 586B.C by the Babylonians. Later, when a group of captives returned from Babylon, a smaller temple was erected on the same site (Hag. 2:1–9). In the first century, this “second temple” was greatly expanded and beautified by Herod the Great, who took 46 years to reconstruct it. The second temple, where Jesus worshiped and taught, was destroyed by the Roman army in 70A.D The lack of a temple and altar today means that modern Judaism has no way to present the sacrifices for sin required under Old Testament Law. But the Prophet Ezekiel predicted that yet another temple will be built on the site in the days when the Messiah returns to rule the world (Ezek. 43:7).

Overview
Solomon organized his building effort (5:1–17). Construction of the Jerusalem temple began his fourth year (6:1–38). Solomon also constructed his own palace (7:1–12). The temple was furnished (vv. 13–51), and when all was ready Solomon brought the ark into the temple (8:1–21). He dedicated the magnificent edifice with prayer (vv. 22–61), sacrifice, and celebration (vv. 62–66).

Understanding the Text
“I intend . . . to build a temple for the Name of the LORD” 1 Kings 5:1–18. Solomon continued the friendship developed by David with Hiram, king of Tyre. That seaboard nation had lumber and skilled workers, but needed the grain that could be supplied by Israel. Solomon’s commitment to build God’s temple suited Hiram well.
It did, however, place a strain on Israel’s resources. The text mentions “conscripted laborers.” Solomon relied on the “corvee,” a tax on time. The Israelite laborers gave four months of the year to Solomon’s projects, and had eight months to work their own farms. This early corvee of workers for the temple was justified. Later, when Solomon became intent on many additional building projects, it became a drain on the overall economy and a source of bitter complaint.

“In the eleventh year . . . the temple was finished” 1 Kings 6:1–37. The illustration shows the finished temple, described in this chapter. It took seven years to complete. According to this chapter the whole interior was overlaid with pure gold.

The Jerusalem Temple

“The construction of his palace” 1 Kings 7:1–12. Solomon’s palace took 13 years to build. This is not because he viewed it as more important than the temple, or lavished more care on it. The palace complex had many buildings, a mix of public administrative centers and private dwellings. Also, David had spent his last years gathering resources for the temple, which considerably shortened the time it took for Solomon to complete the building.
It was God’s decision to bless Solomon with great riches. We can hardly criticize how Solomon chose to use them. There is nothing wrong with being rich today—as long as, like Solomon, the rich person puts God’s will first.

“A craftsman in bronze” 1 Kings 7:13–51. Here, as frequently in the Old Testament, “bronze” stands for every kind of metalwork. It is not possible to make accurate drawings of the temple furnishings from the description given here. What is clear is that no expense was spared. Solomon was committed to honor God by making His temple the most beautiful and expensive edifice possible.

“I have provided a place there for the ark” 1 Kings 8:1–21. The ark of the covenant was the most holy object in Israel’s religion. It was there alone, on the top of this golden box, that sacrificial blood was spilt on the Day of Atonement, and “every sin” of Israel forgiven (Lev. 16). The ark was thus the one place on earth where the holy God met sinful men. The temple, as magnificent as it was, had meaning only because it housed the ark, on which God’s presence rested.
All our magnificent cathedrals, all our mighty organs and stained glass windows, have meaning only if they serve as a place of meeting between God and a people who come to worship Him through Jesus Christ. And, if Jesus is there, present in the hearts of the congregation, a barn can serve just as sacredly as a church building.

DEVOTIONAL
Prayer and God’s Character
(1 Kings 8)
“It’s frustrating.” Sue was talking about her class of adults and her difficulty in getting any of them to pray aloud. “They just don’t seem to know much about prayer. And they sure aren’t going to pray aloud when others are there.”
I suppose it’s even more frustrating for the women in her class. Wanting to pray. Feeling a need for prayer. But not feeling able to even try.
For anyone who feels a little like that—uncertain, hesitant—Solomon’s prayer at the dedication of the temple can help. Solomon rooted his prayers in his understanding of what God was like. Knowing God, he knew something about how to pray.
Solomon knew that God is a faithful Person, who keeps His promise. So Solomon could claim the promises of God, and ask the Lord to keep them (vv. 23–26).
Solomon knew that God filled the universe, and yet bent to hear the prayer of a single individual. So Solomon could ask God to hear the prayers his people offered at the temple (vv. 27–30).
Solomon knew that God is moral Judge of His universe. So Solomon could ask God to punish the guilty and discharge the innocent (vv. 31–32).
Solomon knew that God forgives those who confess sin to Him. So Solomon could ask God to restore Israel’s fortunes when His people repented (vv. 33–34).
Solomon knew that God is all-powerful, exercising sovereign control over all that happens on earth. So Solomon could ask God to intervene and act when His people faced disaster (vv. 35–40).
Solomon knew that God loves all humankind. So Solomon could ask God to bless even the foreigner who comes to Him in prayer (vv. 41–43).
Solomon knew that God is for His people. So Solomon could ask God to help them in wartime (vv. 44–45).
Solomon knew that God hates sin and yet loves the sinner (vv. 46–51). So Solomon could ask, no matter how great the sin or how terrible the discipline, that when God’s people returned to Him the Lord would forgive and restore their fortunes.
And Solomon knew that God had singled out the people who were known by His name for endless love. So Solomon, and you and I, can be sure that God will hear and answer our prayers.
We may not need to make the specific requests that Solomon made. But like Solomon we can let what we have learned about God guide us in our prayers. We can pray confidently, knowing that God will act in accordance with who He is, and in accordance with the great love He has for you and me.

Personal Application
When you don’t know what or how to pray, think about who God is, and let your thoughts of Him guide as you speak to Him.

Quotable
“If we ask anything according to His will, He hears us. And if we know that He hears us—whatever we ask—we know that we have what we asked of Him.”
-1 John 5:14–15

The 365-Day Devotional Commentary

1 Kings

INTRODUCTION
First and 2 Kings composed one book in the Hebrew Bible. Together they relate the history of the Jewish kingdom from about 970 B.C. until 586 B.C. Half of 1 Kings is devoted to the prosperous reign of Solomon. The rest of the book tells of the division of that kingdom into northern (Israel) and southern (Judah) nations, and traces the history of each to about 852 B.C. The kings of each kingdom are evaluated according to whether they did right or wrong “in the eyes of the LORD.” The impact of each rule for good or evil is explained.
Events emphasized in 1 Kings include the building and dedication of Solomon’s temple (chaps. 5–9), the division of the kingdom (chaps. 12–14), the conflict between Elijah and Ahab (chaps. 17–19), and the rule of Ahab and Jezebel (chaps. 20–22).

SOLOMON’S ASCENSION
1 Kings 1–4

“Now, O LORD my God, you have made Your servant king in place of my father David” (1 Kings 3:7).

Solomon showed restraint in waiting for David to keep his promise and appoint him ruler. When we are sure of God’s will, there is no need to plot and scheme.

Biography: Solomon
Solomon was the fourth son of David and Bathsheba. His selection by God to succeed his father (2 Sam. 12:24–25; 1 Chron. 22:9–10; 28:4–7) is a wonderful illustration of God’s forgiving grace. The sin of the parents was washed away, and Solomon, child of the now-healed union, was lifted up to become king.
Solomon enjoyed a 40-year reign during which he held all the territory taken by his father. Wealth from trade and tribute poured into Israel during these years, and Solomon engaged in many expensive building projects. Solomon’s wealth and his wisdom are both discussed in the first 11 chapters of 1 Kings.
Solomon’s intellectual achievements include contribution of many proverbs to the Old Testament Book of Proverbs and, most believe, the Old Testament Books of Song of Songs and Ecclesiastes.

Overview
When David was old and feeble, Adonijah gathered supporters and attempted to make himself king (1:1–10). Nathan the prophet and Bathsheba appealed to David to keep a promise and appoint Solomon (vv. 11–27). Solomon was crowned (vv. 28–53), given advice by the dying David (2:1–12), and acted decisively to consolidate his power (vv. 13–46). Solomon’s prayer for wisdom to lead the Lord’s people was granted (3:1–15) and illustrated (vv. 16–28). Key men in Solomon’s bureaucracy are listed (4:1–19), with an account of enough daily provisions to feed a court of 5,000 (vv. 20–28). The chapter concludes with a summary of Solomon’s intellectual accomplishments (vv. 29–34).

Understanding the Text
“His father had never interfered with him” 1 Kings 1:1–10. David’s failure to discipline Adonijah, as he had failed to discipline Absalom, bore similar fruit. David’s promise to make Solomon king must have been well known. Yet with David old and feeble, Adonijah, David’s oldest surviving son and the half brother of Solomon, plotted to make himself ruler.
Parents who fail to discipline their children share the blame when those children choose to do wrong.

“Nathan asked Bathsheba” 1 Kings 1:11–27. Nathan’s appeal to Bathsheba suggests how deep a love now existed between David and the woman he had earlier betrayed. As favorite wife, Bathsheba won an immediate hearing, and her appeal was quickly followed by Nathan’s appearance. There was no intrigue, but a straightforward appeal to David to keep his promise and make Solomon king.
David did keep that promise, and Solomon was acclaimed king.

“What’s the meaning of all the noise?” 1 Kings 1:28–53 The sound of shouts and trumpets reached the crowd feasting with Adonijah. When word came that Solomon was king, the guests all slipped away. People who are friends out of self-interest will desert us when troubles come.
Adonijah fled to the altar and grasped its “horns,” the name given to handle-like projections on each of the top four corners. According to ancient custom a person who had killed another accidentally would be safe if grasping the altar horns. This act symbolized placing oneself under God’s protection. Adonijah’s action showed that he expected Solomon to execute him—something he intended to do to Solomon. People who plan evil tend to see evil in others.
Solomon assured Adonijah that as long as he proved to be a “worthy” person he would be safe. In context this implies renouncing all claim to the throne and supporting Solomon’s right to it.

“Walk in His ways, and keep His decrees and commands” 1 Kings 2:1–11. Before David died, he exhorted his son to be faithful to God. Faith in God, with love for Him and dedication to obedience, is the most important heritage we can pass on to our children.

“I have one request to make of you” 1 Kings 2:13–25. Adonijah’s request for the hand of Abishag, who had cared for David during his final illness, was politically motivated. In Old Testament times possession of a royal concubine was tantamount to laying claim on the throne (cf. 2 Sam. 3:7–8; 12:8; 16:21–22). Solomon realized that his older brother was still plotting to take his throne, and ordered his execution. The execution was not capricious. Adonijah had committed the crime of sedition.
Solomon also dealt with unresolved debts David had not been able to repay. Abiathar the priest, who supported Adonijah, was allowed to live in view of his years of loyal service to David. General Joab too had been loyal, but had often acted on his own, frequently to David’s dismay (cf. 2 Sam. 3:22–27; 20). Joab’s traitorous association with Adonijah gave Solomon a basis for ordering Joab’s death. Solomon, however, saw his execution as retribution for those Joab had assassinated, thus removing potential guilt David incurred by permitting Joab’s murders to go unpunished. Shimei, the troublemaker who had earlier cursed David but been allowed to live when David regained the throne, was warned not to leave Jerusalem. When he did, Shimei too was executed.
By these decisive and necessary acts Solomon gained firm control of his kingdom.

“Solomon showed his love for the LORD” 1 Kings 3:1–15. The “high places” mentioned here are local worship centers, generally on a hill in the countryside or on mounds in cities. The Canaanites too used “high places,” and all too often in Israel’s history worship at such locations injected pagan elements into Israel’s faith. This is not implied here, as the text explains that Solomon and his people worshiped the Lord at them because “a temple had not yet been built.”
Christians, like Solomon, may err in ignorance. God is gracious in such cases, as long as our love for Him is real and our motives are pure.
Solomon’s love for God was demonstrated by his obedience to the Lord and by Solomon’s request that God give him “a discerning heart to govern Your people and to distinguish between right and wrong.”
The servant’s heart that Solomon displayed pleased God, who throughout Scripture gives servanthood the highest priority (cf. Matt. 20:26–28).

“Cut the living child in two” 1 Kings 3:16–28. The story is told to illustrate Solomon’s wisdom. But why this story, rather than some incident illustrating Solomon’s knowledge of architecture, diplomatic skill, or brilliance in philosophical debate? This story is told because “wisdom” in the Old Testament sense is practical application of one’s insights to life situations. Solomon had great insight into the jealousy motivating the woman whose child had died. He counted on his call for a sword to expose that jealousy and reveal the real mother, when there were no objective means available to determine who was telling the truth.
Solomon had asked for a “discerning heart to govern Your people.” It was just this that God gave: wisdom for governing.
Let’s not make the error of supposing a person who knows a lot is therefore wise. The wise person applies what he knows to make right and good decisions.

“Solomon’s daily provisions” 1 Kings 4:20–28. Scholars have calculated the number of people in Solomon’s court (his administration) based on the amount of food listed here. The best estimate lies between 4,000 and 5,000!

“And a breadth of understanding” 1 Kings 4:29–34. Solomon’s wisdom is extolled, but so is his “breadth of understanding.” Solomon is credited with thousands of proverbs and psalms, and with a careful study of botany and zoology. God gave Solomon far more than he requested. How great and good a God we have.

DEVOTIONAL
Wise Enough to Wait
(1 Kings 1)
I don’t know about you, but I find it frustrating to sit in a doctor’s waiting room. Waiting, when you feel the need to be doing something else, is never fun.
It’s not fun to be in God’s waiting room either. Waiting, when we feel we ought to be doing something. Waiting, while the pressure mounts and we know that something has got to happen.
The Bible is filled with stories of people under pressure who just couldn’t wait. Jacob couldn’t wait, but plotted to steal his brother’s blessing (Gen. 27). Saul couldn’t wait, but in desperation violated God’s Word and Samuel’s instructions by officiating at a burnt offering (1 Sam. 13). Yet Solomon, whose very life was threatened, seems to have waited quietly, confidently, as Adonijah attempted to steal the kingdom. Even at the last moment it was Bathsheba and Nathan the prophet, not Solomon, who begged David to act.
Bathsheba did urge David to act, sure that if Adonijah became king she and Solomon would “be treated as criminals.” As evidence Bathsheba pointed out that Adonijah had given a feast and “invited all the king’s sons” and others, but had excluded several of David’s key advisers along with Bathsheba and Solomon. In the Middle East sharing a meal placed a person under the protection of the host. An invitation to Adonijah’s feast was a promise of future safety should Adonijah become king. Not being invited meant that when Adonijah gained power he intended to execute that person.
In view of all this, Solomon’s restraint is even more remarkable. We can explain it in only one way. Like his mother and Nathan the prophet, Solomon knew that God had promised he would succeed David on Israel’s throne. And even then Solomon had the courage, and the wisdom, to wait on the Lord.
I don’t like those times when God has me sitting in His waiting room. I’d rather be out doing something. Almost anything! Only by remembering that we, like Solomon, have been given great and precious promises by God can we find the courage, and the wisdom, to wait until God is ready to act.

Personal Application
When you must wait, wait on the Lord.

Quotable
“When his life’s work was threatened, St. Ignatius Loyola was asked what he would do if Pope Paul IV dissolved or otherwise acted against the Society of Jesus, to which he had devoted his energies and gifts; and he replied: ’I would pray for fifteen minutes, then I would not think of it again.’ “—Alan Paton

The 365-Day Devotional Commentary

THE NOBLE WIFE
Proverbs 30–31

“Give her the reward she has earned, and let her works bring her praise at the city gate” (Prov. 31:31).

The last of the three sections in these two chapters puts to rest the notion that women had no significant role in ancient Hebrew society—and challenges those who today view women as somehow inferior to men.

Overview
Three authors contribute to these two chapters. Agur, humble, but a sharp observer of nature and humankind (30:1–33). King Lemuel, pen name for a man who shares his mother’s thoughts on ruling (31:1–9). And the unnamed author of an acrostic poem in praise of a fine wife (vv. 10–31).

Understanding the Text
“I am the most ignorant of men” Prov. 30:1–4. Humility was a major trait of Agur. He had learned not to measure himself against other men, but against God. As a result he had no trace of false pride or arrogance. When we compare ourselves with the Lord, there’s no room left for pride. If we learn nothing else from the Book of Proverbs, this single lesson would be enough.

“Two things I ask” Prov. 30:7–9. Humility had given Agur insight into himself. He realized how vulnerable mere human beings are. His second request, “Give me neither poverty nor riches, but give me only my daily bread,” reflects this insight.
Agur’s perspective was very different from that of the radio preacher who shouts, “God wants all His children to be rich!” What God in grace wants for most of us is to have enough—our daily bread. But not too much. Those with riches all too often feel no need of God. And those with nothing may steal for necessities. Agur, sensing his vulnerability, wanted to be put in neither position.
You or I may wonder what we would do if we inherited a lot of money and were suddenly impossibly rich. Agur reminds us to thank God for what we have. Why should we want to risk the dangers wealth brings?

“The way of a man with a maiden” Prov. 30:18–19. Agur made a variety of delightful observations, comparing human behavior with what he saw in nature. Here he expressed amazement at how eagles, serpents, and ships on the high seas found their way with no marked highway. Agur would never write an advice to the lovelorn column. He knew better! There are no highways for boy-girl relationships either. Yet somehow men and women find each other, marry, and produce the next generation. The way of a man with a maiden may be trackless, but despite the lack of beaten paths love too finds its way.

“It cannot bear up” Prov. 30:21–23. Agur, a man who disliked pride, noted four types who tend to be unbearably arrogant. The servant who becomes king (who, in the ancient world, probably assassinated the old king). The fool (here, nabal, the proud and wicked rebel) who is “full of food” and openly scoffs at any need for God. The “unloved woman” (old maid) who at last finds a husband (surely not for her own qualities but most likely because of a large dowry). And the young servant girl who awakens the passion of her master, and replaces her mistress as his wife. In not one of these cases does the individual have reason for pride. In each case he or she has reason for shame!
You and I may take satisfaction in a position we’ve achieved by hard work and excellence. But how wicked to be proud of a position won without merit.

“It is . . . not for kings to drink wine” Prov. 31:1–9. These verses of advice by a king who wrote under the pen name of Lemuel reveal a very high view of royal responsibility. The king is servant to his people, called to protect the oppressed and judge fairly. Personal indulgence is “not for kings.” They must spend their strength and vigor serving their people, not on chasing women or getting drunk.
These words of a mother remind us that we must view all authority in the context of servanthood. The man who is the “head of the house,” like the king of these passages, is not to use his authority to exploit or “master” his wife, but to serve her and their children.

“A wife of noble character” Prov. 31:10–31. The Jewish rabbis suggested that these words were written by Solomon in honor of his mother, Bathsheba. This is unlikely. The woman here is an ordinary housewife. While it’s true that the family is well-to-do, much credit for their prosperity is given to her!
The passage does not focus on the wife’s personal relationships, but rather on what might be called her business sense. She gets up early, assigns the day’s work to her servant girls (employees!), makes sure they have the resources needed to do their work, and supervises them during the day.
While the primary focus of her activities was the family needs, this Old Testament wife is also an entrepreneur. She markets the garments her staff produces: she sells linen garments and “supplies the merchants with sashes.”
The passage also makes it clear that the wife is free to make use of the profits from her enterprise. She “considers a field and buys it.” This is an investment. She’s decided to diversify, and add wine making to her businesses! The wife’s complete control of her earnings is illustrated by her generosity: “She opens her arms to the poor and extends her hands to the needy.” In modern terms, she’s set up a charitable foundation to distribute some of her profits to those less fortunate.
And what do the men in this society think of the activist wife? Why, “Her husband is respected at the city gate, where he takes his seat among the elders of the land.” Rather than being a threat to his fragile male ego, the wife’s accomplishments are a source of pride and add to his prestige!
What is so striking about the Proverbs 31 description is that it so powerfully contradicts the view of some Christians that a good wife must stay home, have babies, and keep busy with housework. Proverbs 31 shows us a woman of the Old Testament who is in fact a businesswoman, using her talents and abilities to the fullest, and performing the same kind of tasks that the men of that society performed.
The “noble wife” of the Old Testament is not the silent, subservient woman so many Christians imagine, but rather an assertive, accomplished woman, whose success has clothed her “with strength and dignity” and who is relied on to speak “with wisdom,” for “faithful instruction is on her tongue.”

In Old Testament times women used simple machines like the distaff and spindle to make threads from wool or flax, then wove the threads into cloth they used to make the family clothing (v. 19). But, as verses 10–31 show, the wife of Old Testament times was far more than a menial who performed only simple, limited tasks while her husband took care of the important family business.

DEVOTIONAL
Give Her the Reward She Has Earned
(Prov. 31:10–31)
I suppose it’s all right to be upset with pastors now and then.
At any rate, I thought it was all right for my wife to be upset with ours. Graham is a lovely, friendly, and thoughtful young man, and we appreciate him. But as he himself is quick to admit, he’s something of a chauvinist. Women belong at home. Or doing something female, like teaching grade school. The important decisions at home are to be made by the men. And all the decisions at church—frequently even all the talking about decisions—are for men only.
So one evening when we were at Graham’s house for supper, my wife confronted him. Why aren’t women first-class citizens at our church? Why are they automatically excluded from so many positions and activities?
Graham immediately jumped to the conclusion that Sue was lobbying for women preachers, and gave a somewhat stirring defense of the denomination’s position. And missed the point entirely.
I suspect many in our churches miss the point entirely. The point is that women too are human beings. Women too have talents and abilities. Women too have spiritual gifts—gifts that go beyond teaching toddlers, changing diapers in the church nursery, and filling the Communion cups with grape juice. And of course, washing them afterward. Women, as members of the body of Christ, are essential to our spiritual growth and development. Yet in many churches women are given no significant role and permitted few significant ministries.
And it’s a shame.
Particularly when the view so many have of women is based on a faulty image of the “biblical” bride. The little woman who stays at home, looks after the kids, and lets the man deal with the important issues of life.
Sometimes I wonder. Do you suppose it’s possible that Proverbs 31 was written for our instruction? And that the words, “Give her the reward she has earned,” is God’s exhortation to husbands and church leaders of today?

Personal Application
God-given gifts and talents are to be used—whatever the sex of the person who possesses them.

Quotable
“God entrusted women with some of His most important tasks. He sent women with the Resurrection news to the rest of the disciples. Jesus accepted women into full discipleship. He commended Mary of Bethany for her efforts to sit at His feet and learn, rather than do the accepted thing and retire to the kitchen. To those who say women cannot fill positions of leadership, the Bible says women did. As the great evangelist D.L. Moody replied when someone asked him what a woman can do to serve Christ, ‘What could they not do?’ ”—Patricia Gundry

The 365-Day Devotional Commentary

SAYINGS OF SOLOMON
Proverbs 25–29

“Fear of man will prove to be a snare, but whoever trusts in the LORD is kept safe” (Prov. 29:25).

Though his observations are brief, this collection of Solomon’s sayings gives us deep insights into personal relationships.

Background
In-depth study. So far we’ve noted two ways to study the Proverbs. One is to read through a chapter, and note specific verses that “jump out” at us. The other is to do a topical study, and compare all the proverbs on a particular subject.
In this unit we’re looking at a third method for studying the Proverbs. I’ve called it “in-depth,” though perhaps it might better be called “meditative.” To use this approach we simply look at a proverb and think carefully about it. What does the proverb say? What does it imply? What is the background that gave rise to it? To what situations might it apply? In today’s commentary I use this method to explore several proverbs selected from these sayings of Solomon.

Overview
These five chapters of brief sayings attributed to Solomon were added to Proverbs in the time of Hezekiah.

Understanding the Text
“If you argue your case with a neighbor” Prov. 25:8–10. What are we to do when we hear a rumor about someone, or see some suspicious act? Jump to conclusions? Run quickly to tell everyone we know?
This group of proverbs suggests that the worst thing to do is to spread a rumor, or even make an accusation based on something we’ve witnessed. After all, we don’t know the whole story. We don’t know the motive for the act we saw, or all the circumstances surrounding it. Solomon suggested that we withhold judgment, and not hurry off to “bring [our neighbor] hastily to court [i.e., accuse him].” We’ll look mighty foolish if he has a good explanation!
Solomon suggested that we go to our neighbor and “argue our case” with him. This doesn’t mean repeating what others have said in confidence: “Well, George said that you. . . . ” To repeat what others say is betraying a confidence. Do this, and when others find out, you’ll have a reputation that you’ll never be able to live down!
On the one hand, Solomon’s words are simply good advice. They make a lot of sense. On the other hand, they are rooted in a unique view of the godly society. In a godly society if you witness or hear something about another person, you can’t just shrug your shoulders and say, “That’s his business.” You are accountable for the welfare of the other person, and for the purity of your community. To fulfill your responsibility you first go to the person involved. You share what you’ve seen or heard, and give him a chance to explain. In doing this you both show your concern for truth, and for the other person himself.
If he can explain, well and good. If confronting helps him to set things right, again well and good. If he will not respond, that’s time enough to involve others and possibly the courts.
Solomon’s point is that while you must do something, what you do had better be the right thing! And the right thing is not to gossip about what you’ve seen, or spread a rumor you’ve heard. The right thing is to go directly to the other person, to find out the truth, and to help.

“Faithful are the wounds of a friend” Prov. 27:5–6. What is friendship really all about? Today we can take courses on how to win friends and influence people. While those who teach tell us not to use the techniques they show us to manipulate others, all too often the goal we have in making friends is just this. We want to ingratiate ourselves; to use the relationship for some personal gain.
Solomon, in exploring friendship, makes a different proposal. To win friends be a friend. Truly care about the other person. Rather than use him or her, serve.
This view of friendship is behind each of Solomon’s sayings. Why is open rebuke better than hidden love? Because such love is morally useless. It fails to tell its object his or her faults, and thus leaves him or her without information that might lead to reform. When we hesitate to rebuke a person our motive is not really love. It is fear that we might be rejected or attacked. We’re not really concerned about the other person: we’re concerned about ourselves!
Turning the saying around, Solomon invites us to evaluate our attitude to those who profess to be our friends. Do we prefer the flatterer? The person who has nothing but praise for us—while we’re with him—may very well be an enemy. You can tell a true friend by his willingness to wound you when a wound is for your own good.
No, not everyone who hurts you is a friend. But we should be able to tell the difference between an insensitive clod who tells us something that is hurtful, and says, “Now this is for your own good,” and the person who really cares and shows caring by telling us the truth in love.
Solomon’s insights are just as valid today as they were 3,000 years ago. Friendship calls for honesty exercised in the best interests of another, and for appreciating such honesty from others, even when it hurts.

DEVOTIONAL
Let It Out!
(Prov. 29:11)
I’m often amazed at the new treatments psychologists come up with. A few years ago one popular fad was, let it out! If you feel angry, let it out. Take this foam-rubber bat and hit something as hard as you can. If you feel hostile, say all those nasty things you’re thinking. If you ventilate your feelings, the theory goes, you’ll get rid of them. If you hold them in, they’ll grow stronger.
Nice theory.
Of course, it doesn’t really work. Solomon knew that 3,000 years ago, and said so when he wrote, “A fool gives full vent to his anger, but a wise man keeps himself under control” (v. 11). When we practice letting any sinful or negative feeling out, what happens is that we become less able to control it next time. Rather than “ventilating” the emotion and getting rid of it, we find it returns more often. And, like a muscle that we exercise over and over again, those feelings we “let out” become stronger too.
The reason is deeply rooted in the very nature of human beings. You and I are moral creatures. That means we are to stand in judgment of our own emotions. We are to choose against our emotions if those emotions are wrong. We are to be controlled, not by what we feel, but by what we know to be right. When a person chooses to “let out” his anger or hostility, he is not getting rid of it. He is permitting it to master him.
How wonderful that in Christ you and I have a better way to deal with our anger. We can choose to do what is right—and confess our sinful feelings to God and ask Him to change them, and us. When we do, God works His gradual transformation within us, until we become loving rather than angry women and men.

Personal Application
Do what you know is right, not what you feel.

Quotable
“There are many queer ideas about cross bearing. I recall a man once saying to me, ‘I have a fierce temper, but I suppose that is my cross.’
“ ‘My friend,’ I said to him (lovingly, I hope!), ‘That is not your cross. It is your wife’s cross, but it is your sin!’ ”—Alan Redpath