Intimacy With Our Lord and What It Does To You
Commentary
1 Kings 2:10-12; 3:3-14
The First Lesson is a report of David’s death and Solomon’s ascension to the throne (2:10-12). It is part of a book whose origin as a distinct text derives from the Greek translation of the Hebrew Scriptures, which divided the story of Israel’s monarchy into four sections (1 and 2 Samuel and 1 and 2 Kings). The two Books of Kings provide an account of Israel’s history from the death of David through Jehoiachim’s release from a Babylonian prison. There is speculation that these texts are the product of the Deuteronomistic reform of Josiah, but later revised after the Exile in 487 BC.
The story told in the lesson is in line with a central theme of the book, that the promise that David would have an eternal dynasty remains secure. Solomon is said to love [aheb] the Lord and to walk as David did (3:3). (This is one of the few Old Testament references to loving Yahweh.) Solomon seems to have gone to Gibeon, the most important worship center for the Israelites in his lifetime prior to the erection of the Jerusalem temple (3:4; 1 Chronicles 16:39; 21:29). In a dream that followed, the Lord appears to the king. Solomon requests wisdom (an understanding [bin] heart [iebab] to judge [shaphat] the people (3:5-9). Reference is made to Solomon being a “little child” (3:7). This is not indicative that Solomon was literally a child when he assumed the throne, but is a sign of humility.
The people are said to be elect (3:8). Pleased with the prayer, God pledges to grant Solomon not just his request for a wise [chakam] discerning mind [leb, literally heart], but also riches and honor (3:10-13). God also promises to lengthen Solomon’s life on condition that he walks in the Lord’s statutes [choq] and commandments [mitzvah] as David had (3:14). It is good to be reminded that in ancient Hebraic thinking the law is not merely a set of rules demanding obedience. Rather, it is regarded as the complete revelation of what God instructs, the complete guide to life (Leo Trepp, Judaism: Development and Life, p.2).
Although it is said that the presidential campaign really begins on Labor Day, with all the events of the Republican Party Convention and the Biden decision not to run for re-election already behind us, it is inevitable that this story of Solomon assuming power might get us thinking about the upcoming election. Would it not be great if our leaders exhibited Solomon’s humility and quest for wisdom — an understanding heart with which to judge? What would a wise American politician look like? How would he or she act, and how could we recognize that quality in a leader?
We gain some insight to these quests by examining the Book of Proverbs, the Old Testament’s collection of wisdom sayings. It is clear in these texts that wisdom is rooted in the insights of elders, traditional common sense understood as God’s Will (4:1-4; Brevard Childs, Introduction to the Old Testament as Scripture, p.550). We need leaders steeped in the traditions of America, Western civilization, and common sense. They also need to be able to understand [bin], which in Hebrew entails in this context being able to distinguish, discern, and contemplate. If we were to follow Solomon’s model, we would need a president and Congress able to distinguish and discern what people are really saying and need and then can apply past wisdom to the issues. If the candidates are believers like us, we might want to add that this rich wisdom of the past is the will of God, that in drawing on the best moral insights we are indeed rooting our wisdom in the will of God, as the psalmist and Solomon seem to say (Proverbs 1:7).
A good example of how this wisdom might be manifested is evidenced in how the candidates react to and might contribute to all the alleged division in America today. The pundits are harping on it, and plenty of books are being written on the subject (see Donald Kettl, The Divided States of America: Why Federalism Doesn’t Work; Keith Stanovich, The Bias That Divides Us: The Science and Politics of Myside). Such talk is all over the internet. But in fact, a Pew Research study in 2021 found that only 9% of adult social media users ever post things about social and political issues. Discerning political leaders recognize that the divisions are not as deep in America as we think, that we may be listening too much to the loud-mouths. The wisdom Solomon wanted, the wisdom we need in American politics, will be a measured, steady examination of the issues before we start critiquing the other side. We need leaders who build on the consensuses we already have here in America. That’s the sort of wise politician to consider for November.
Of course, the Bible is not just about others (the politicians). It applies to the congregation’s members you will address. Remind them and yourself about the need for us to display this kind of wisdom in our lives, to pray for it when looking at everyday life issues. Better to distinguish, discern, and contemplate, to rely on the best traditions of the past understood as God’s will, before jumping to our own favorite position and behavior. Then Solomon’s prayer and his sense that all wisdom begins with our connection with God (Proverbs 1:7) will be incarnate not just in our political leaders, but in us too. Taking one’s bearings from God leads to wisdom and justice.
Ephesians 5:15-20
The Second Lesson is part of a circular letter, either written by Paul from prison late in his career or by a follower of the apostle who had had a hand in assembling the collection of his Epistles. These conclusions follow from the fact that the epistle includes vocabulary and stylistic characteristics different from the Pauline corpus. The letter is likely addressed to a younger, later generation of Christians (1:15). In this lesson, Paul continues to appeal to readers to renounce pagan ways. He exhorts the faithful to live wisely [sophia], understanding the Lord’s will, making the most of time since the days are evil [poneros], a phrase which suggests a sense that we are in the last days, is an apocalyptic perspective. Rather than filled with wine, we should be filled with the Spirit (v.19). The text concludes with a call to praise God (v.20).
The text affords an excellent opportunity to reflect on what it means to be filled with the Spirit. First, we need to get clear on who the Spirit is. As Trinitarians, we believe that the Holy Spirit is divine, God himself. When the Spirit is present, God is present (Psalm 139:7-8). John Calvin described the Spirit as the power of God (Institutes [Westminster Press ed.], pp.142-143). To have the Spirit, to be filled with him, is to be empowered to do what God wants done. This is an important word in our day. According to a Pew research poll, 41% of Americans do not find God involved in the world. When we are reminded that the Spirit dwells in us, then we know and actually experience the Lord’s involvement in the world, for he actually dwells in us and makes us do the things we do -- an important counter-cultural message to these present attitudes. Indeed, when the Spirit dwells in us, then God who is wisdom dwelling is us gives us the kind of wisdom to which Paul here refers (vv.15ff.), the wisdom of Solomon. Insights drawn from the First Lesson above might be relevant here.
Another possible direction for sermons on the text is to focus on how the Spirit seems related to the end times. Of course, this is not authorization for a sermon predicting the end of the world this week (the week the Spirit is poured out on all). But it is a reminder of the fresh newness and urgency of the moment (the need to respond with praise and alacrity) the next time the faithful sense God’s presence among them (being filled with the Spirit evidenced in new energies/power to serve others and do the right thing). Use the sermon to excite the flock to those moments and not to procrastinate when they sense the Sprit’s presence and are feeling new power and energy in their lives.
John 5:51-58
The Gospel Lesson is drawn from the newest of the four gospels, probably not written until the last two decades of the first century. Of course, the book has a very different style in comparison with the other gospels, though it is probably based on them. The book has been identified with John the son of Zebedee, the disciple whom Jesus loved. But it is likely that it was written by a disciple of John. Recently some scholars have suggested an alternative account of the origins of this gospel. It seems that a bishop of the early church, Papias, may have implied that the gospel is the result of eyewitnesses such that John is in fact an authentic historical testimony to Jesus (Richard Bauckham, Jesus and the Eyewitnesses, esp. pp.423ff.)
In this lesson, Jesus continues with his discourse on being the living bread that came down from heaven and proclaiming that whoever eats the bread lives forever. The bread is said to be his flesh (v.51). Jews dispute this (v.52). Jesus responds, claiming that unless they eat the flesh of the Son of Man and drink his blood they will have no life (v.53). Those who eat Christ’s flesh and drink his blood are said to have eternal life, for his flesh and blood are the true food and drink (vv.54-55). Likewise, those who eat his flesh and drink his blood abide in Christ and he in them (v.56). These references are as close as John ever comes to referring to the Lord’s Supper. (Some scholars contend that these verses are too sacramental for John’s theology, and so may be later additions.) Christ then proclaims that whoever eats him will live (v.57). He continues to contrast this bread that gives eternal life to the bread in the wilderness given to the Jews (v.58).
The theme of eating Christ’s flesh is most suggestive of the Second Lesson’s reference to being filled with the Spirit (Ephesians 5:19). When you eat bread, it becomes part of you. Your body and the bread become one body! Sermons on this lesson should convey the idea that in faith we can have this kind of intimate relationship with Jesus. Martin Luther claimed that the intimacy Christians have as a result of eating and drinking him (through faith and the Sacraments) is closer than anything we have with even our dearest friends and family (see my Illustrations for this lesson). Indeed, everything we have or are is now linked up with Jesus. All his good qualities belong to us, come easy, just as the food we ate is now yours and mine [is in our guts]. As food strengthens us, so does Jesus now strengthen us. The eternality of God in Christ is now ours. Points made in the Second Lesson (see above) are also appropriate for this sermons on this lesson.
All the lessons convey the theme that what happens in our everyday lives is a lot better, we are also wiser and our politics are better, when we recognize that we need to be in dialogue with God and take our bearings from him. The more intimacy we have with him, the better life will be.
The First Lesson is a report of David’s death and Solomon’s ascension to the throne (2:10-12). It is part of a book whose origin as a distinct text derives from the Greek translation of the Hebrew Scriptures, which divided the story of Israel’s monarchy into four sections (1 and 2 Samuel and 1 and 2 Kings). The two Books of Kings provide an account of Israel’s history from the death of David through Jehoiachim’s release from a Babylonian prison. There is speculation that these texts are the product of the Deuteronomistic reform of Josiah, but later revised after the Exile in 487 BC.
The story told in the lesson is in line with a central theme of the book, that the promise that David would have an eternal dynasty remains secure. Solomon is said to love [aheb] the Lord and to walk as David did (3:3). (This is one of the few Old Testament references to loving Yahweh.) Solomon seems to have gone to Gibeon, the most important worship center for the Israelites in his lifetime prior to the erection of the Jerusalem temple (3:4; 1 Chronicles 16:39; 21:29). In a dream that followed, the Lord appears to the king. Solomon requests wisdom (an understanding [bin] heart [iebab] to judge [shaphat] the people (3:5-9). Reference is made to Solomon being a “little child” (3:7). This is not indicative that Solomon was literally a child when he assumed the throne, but is a sign of humility.
The people are said to be elect (3:8). Pleased with the prayer, God pledges to grant Solomon not just his request for a wise [chakam] discerning mind [leb, literally heart], but also riches and honor (3:10-13). God also promises to lengthen Solomon’s life on condition that he walks in the Lord’s statutes [choq] and commandments [mitzvah] as David had (3:14). It is good to be reminded that in ancient Hebraic thinking the law is not merely a set of rules demanding obedience. Rather, it is regarded as the complete revelation of what God instructs, the complete guide to life (Leo Trepp, Judaism: Development and Life, p.2).
Although it is said that the presidential campaign really begins on Labor Day, with all the events of the Republican Party Convention and the Biden decision not to run for re-election already behind us, it is inevitable that this story of Solomon assuming power might get us thinking about the upcoming election. Would it not be great if our leaders exhibited Solomon’s humility and quest for wisdom — an understanding heart with which to judge? What would a wise American politician look like? How would he or she act, and how could we recognize that quality in a leader?
We gain some insight to these quests by examining the Book of Proverbs, the Old Testament’s collection of wisdom sayings. It is clear in these texts that wisdom is rooted in the insights of elders, traditional common sense understood as God’s Will (4:1-4; Brevard Childs, Introduction to the Old Testament as Scripture, p.550). We need leaders steeped in the traditions of America, Western civilization, and common sense. They also need to be able to understand [bin], which in Hebrew entails in this context being able to distinguish, discern, and contemplate. If we were to follow Solomon’s model, we would need a president and Congress able to distinguish and discern what people are really saying and need and then can apply past wisdom to the issues. If the candidates are believers like us, we might want to add that this rich wisdom of the past is the will of God, that in drawing on the best moral insights we are indeed rooting our wisdom in the will of God, as the psalmist and Solomon seem to say (Proverbs 1:7).
A good example of how this wisdom might be manifested is evidenced in how the candidates react to and might contribute to all the alleged division in America today. The pundits are harping on it, and plenty of books are being written on the subject (see Donald Kettl, The Divided States of America: Why Federalism Doesn’t Work; Keith Stanovich, The Bias That Divides Us: The Science and Politics of Myside). Such talk is all over the internet. But in fact, a Pew Research study in 2021 found that only 9% of adult social media users ever post things about social and political issues. Discerning political leaders recognize that the divisions are not as deep in America as we think, that we may be listening too much to the loud-mouths. The wisdom Solomon wanted, the wisdom we need in American politics, will be a measured, steady examination of the issues before we start critiquing the other side. We need leaders who build on the consensuses we already have here in America. That’s the sort of wise politician to consider for November.
Of course, the Bible is not just about others (the politicians). It applies to the congregation’s members you will address. Remind them and yourself about the need for us to display this kind of wisdom in our lives, to pray for it when looking at everyday life issues. Better to distinguish, discern, and contemplate, to rely on the best traditions of the past understood as God’s will, before jumping to our own favorite position and behavior. Then Solomon’s prayer and his sense that all wisdom begins with our connection with God (Proverbs 1:7) will be incarnate not just in our political leaders, but in us too. Taking one’s bearings from God leads to wisdom and justice.
Ephesians 5:15-20
The Second Lesson is part of a circular letter, either written by Paul from prison late in his career or by a follower of the apostle who had had a hand in assembling the collection of his Epistles. These conclusions follow from the fact that the epistle includes vocabulary and stylistic characteristics different from the Pauline corpus. The letter is likely addressed to a younger, later generation of Christians (1:15). In this lesson, Paul continues to appeal to readers to renounce pagan ways. He exhorts the faithful to live wisely [sophia], understanding the Lord’s will, making the most of time since the days are evil [poneros], a phrase which suggests a sense that we are in the last days, is an apocalyptic perspective. Rather than filled with wine, we should be filled with the Spirit (v.19). The text concludes with a call to praise God (v.20).
The text affords an excellent opportunity to reflect on what it means to be filled with the Spirit. First, we need to get clear on who the Spirit is. As Trinitarians, we believe that the Holy Spirit is divine, God himself. When the Spirit is present, God is present (Psalm 139:7-8). John Calvin described the Spirit as the power of God (Institutes [Westminster Press ed.], pp.142-143). To have the Spirit, to be filled with him, is to be empowered to do what God wants done. This is an important word in our day. According to a Pew research poll, 41% of Americans do not find God involved in the world. When we are reminded that the Spirit dwells in us, then we know and actually experience the Lord’s involvement in the world, for he actually dwells in us and makes us do the things we do -- an important counter-cultural message to these present attitudes. Indeed, when the Spirit dwells in us, then God who is wisdom dwelling is us gives us the kind of wisdom to which Paul here refers (vv.15ff.), the wisdom of Solomon. Insights drawn from the First Lesson above might be relevant here.
Another possible direction for sermons on the text is to focus on how the Spirit seems related to the end times. Of course, this is not authorization for a sermon predicting the end of the world this week (the week the Spirit is poured out on all). But it is a reminder of the fresh newness and urgency of the moment (the need to respond with praise and alacrity) the next time the faithful sense God’s presence among them (being filled with the Spirit evidenced in new energies/power to serve others and do the right thing). Use the sermon to excite the flock to those moments and not to procrastinate when they sense the Sprit’s presence and are feeling new power and energy in their lives.
John 5:51-58
The Gospel Lesson is drawn from the newest of the four gospels, probably not written until the last two decades of the first century. Of course, the book has a very different style in comparison with the other gospels, though it is probably based on them. The book has been identified with John the son of Zebedee, the disciple whom Jesus loved. But it is likely that it was written by a disciple of John. Recently some scholars have suggested an alternative account of the origins of this gospel. It seems that a bishop of the early church, Papias, may have implied that the gospel is the result of eyewitnesses such that John is in fact an authentic historical testimony to Jesus (Richard Bauckham, Jesus and the Eyewitnesses, esp. pp.423ff.)
In this lesson, Jesus continues with his discourse on being the living bread that came down from heaven and proclaiming that whoever eats the bread lives forever. The bread is said to be his flesh (v.51). Jews dispute this (v.52). Jesus responds, claiming that unless they eat the flesh of the Son of Man and drink his blood they will have no life (v.53). Those who eat Christ’s flesh and drink his blood are said to have eternal life, for his flesh and blood are the true food and drink (vv.54-55). Likewise, those who eat his flesh and drink his blood abide in Christ and he in them (v.56). These references are as close as John ever comes to referring to the Lord’s Supper. (Some scholars contend that these verses are too sacramental for John’s theology, and so may be later additions.) Christ then proclaims that whoever eats him will live (v.57). He continues to contrast this bread that gives eternal life to the bread in the wilderness given to the Jews (v.58).
The theme of eating Christ’s flesh is most suggestive of the Second Lesson’s reference to being filled with the Spirit (Ephesians 5:19). When you eat bread, it becomes part of you. Your body and the bread become one body! Sermons on this lesson should convey the idea that in faith we can have this kind of intimate relationship with Jesus. Martin Luther claimed that the intimacy Christians have as a result of eating and drinking him (through faith and the Sacraments) is closer than anything we have with even our dearest friends and family (see my Illustrations for this lesson). Indeed, everything we have or are is now linked up with Jesus. All his good qualities belong to us, come easy, just as the food we ate is now yours and mine [is in our guts]. As food strengthens us, so does Jesus now strengthen us. The eternality of God in Christ is now ours. Points made in the Second Lesson (see above) are also appropriate for this sermons on this lesson.
All the lessons convey the theme that what happens in our everyday lives is a lot better, we are also wiser and our politics are better, when we recognize that we need to be in dialogue with God and take our bearings from him. The more intimacy we have with him, the better life will be.
