What Solomon asks for is "an understanding heart to judge" that he might "discern between good and bad" (v. 9), or as the Lord paraphrases it, "understanding to discern judgment" (v. 11). The Lord responds by giving Solomon "a wise and an understanding heart" (v. 12).
As a father I can think of nothing I need more. To be judge between good and bad, to discern judgment in the situations that confront me would be a gift beyond compare. Even in my interactions with others at work and in other capacities how often would a wise and understanding heart change the way I deal with people and with situations?
Thursday, December 31, 2015
ANGEL 4 - I Kings 8:27
In the first of what I'm sure will be many digressions, I've widened my focus to the chapter that surrounds this verse - an account of the completion of Solomon's temple and the dedicatory prayer that Solomon offers. Though it doesn't strictly deal with angels, it does raise a question which bears directly upon the topic. What is the role played by intermediaries between ourselves and God? In this case the intermediary is the temple itself.
Solomon's temple, like LDS temple's today, was termed a house of God - in Solomon's words "an house to dwell in, a settled place for thee to abide in forever" (v. 13). Not that Solomon pictured God's continuous physical presence, for his "dwelling place" is heaven (v. 30, 34, 36, 39, 43, 45,), and his extended influence, the Holy Spirit that emanates from Him, which is at times termed His presence as well, cannot be contained by heaven or the heaven of heavens (v. 27). The temple is, however, a place that in a very particular way bears the name of the Lord (v. 17, v. 29). At its completion "the glory of the Lord filled the house of the Lord" as if it were a cloud (v. 11). Solomon's prayer also envisions the temple as a place where God's eyes would be "open towards this house day and night" (v. 29).
The special attention given to the temple by God is conceived in terms of spiritual communication as prayer and response. Solomon pictures a prayer uttered in the temple (v. 31-2, 33) or even towards the temple (v. 29, 30, 35, 38, 42, 44, 48) being heard and responded to. How are we to consider the role of the temple in prayers of this type? In the Davidic Kingdom did God listen to prayers uttered in or towards the temple in a different way than those that were not?
Solomon's temple, like LDS temple's today, was termed a house of God - in Solomon's words "an house to dwell in, a settled place for thee to abide in forever" (v. 13). Not that Solomon pictured God's continuous physical presence, for his "dwelling place" is heaven (v. 30, 34, 36, 39, 43, 45,), and his extended influence, the Holy Spirit that emanates from Him, which is at times termed His presence as well, cannot be contained by heaven or the heaven of heavens (v. 27). The temple is, however, a place that in a very particular way bears the name of the Lord (v. 17, v. 29). At its completion "the glory of the Lord filled the house of the Lord" as if it were a cloud (v. 11). Solomon's prayer also envisions the temple as a place where God's eyes would be "open towards this house day and night" (v. 29).
The special attention given to the temple by God is conceived in terms of spiritual communication as prayer and response. Solomon pictures a prayer uttered in the temple (v. 31-2, 33) or even towards the temple (v. 29, 30, 35, 38, 42, 44, 48) being heard and responded to. How are we to consider the role of the temple in prayers of this type? In the Davidic Kingdom did God listen to prayers uttered in or towards the temple in a different way than those that were not?
Wednesday, December 30, 2015
WISDOM 4 - I Kings 3:5-14
The second "precondition" to Solomon's gift of wisdom is desire.
In his dream God says, "Ask what I shall give thee" (v. 5). Solomon's reply is "give thy servant an understanding heart to judge thy people, that I may discern between good and bad" (v. 9). The Lord is pleased with the Solomon's request and in his response lays out the competing interests in our hearts that might distract from or overshadow our pursuit of or desire for wisdom
In his dream God says, "Ask what I shall give thee" (v. 5). Solomon's reply is "give thy servant an understanding heart to judge thy people, that I may discern between good and bad" (v. 9). The Lord is pleased with the Solomon's request and in his response lays out the competing interests in our hearts that might distract from or overshadow our pursuit of or desire for wisdom
- "riches" or "wealth" (v. 11, 13)
- "honour" (v. 13)
- help in the struggle for power - "the life of thine enemies" (v. 11)
- safety "lengthen thy days" (v. 14)
Tuesday, December 29, 2015
ANGEL 3 - 1 Kings 8:27
To us, the reference might seem to have little or nothing to do with angels. Heaven of heavens, however, in Jewish tradition is more than just a rhetorical flourish:
"A third concept of Heaven, also called shamayi h'shamayim (שׁמי השׁמים or "Heaven of Heavens"), is mentioned in such passages as Genesis 28:12, Deuteronomy 10:14 and 1 Kings 8:27 as a distinctly spiritual realm containing (or being traveled by) angels and God.[4]"
"A third concept of Heaven, also called shamayi h'shamayim (שׁמי השׁמים or "Heaven of Heavens"), is mentioned in such passages as Genesis 28:12, Deuteronomy 10:14 and 1 Kings 8:27 as a distinctly spiritual realm containing (or being traveled by) angels and God.[4]"
Wikipedia
Third Heaven
van der Toorn, Becking, van der Horst (1999), Dictionary of Deities and Demons in The Bible
From an LDS perspective, perhaps the most interesting fact seems to be that the Heaven of Heavens was considered to be a "third heaven," which was pictured in the earliest Jewish traditions as the highest level of heaven or the abode of God, until it became subsumed in the classical Mediterranean's world view of "seven heavens" corresponding to the seven spheres of Ptolemaic astronomy. The Jewish concept of this third heaven is usually taken to be the background for the experience Paul recounts in 2 Corinthians 12:2-4.
ANGEL 2 - 1 Kings 8:27
27 But will God indeed dwell on the earth? behold, the heaven and aheaven
of heavens cannot contain thee; how much less this house that I have builded?
ANGEL 1
Unlike Wisdom, which was a personal choice, the topic "Angel" just happened to be first in alphabetical order within the Syntopicon.
The Index for Angel spends a lot of space on pagan and philosophical conceptions of gods and immaterial beings. Bible references firs show under outline item 3
3. The conception of angles in Judeo-Christian doctrine
a. The first creatures of God; their place in the order of creation
The first reference under 3a is 1 Kings 8:27
The Index for Angel spends a lot of space on pagan and philosophical conceptions of gods and immaterial beings. Bible references firs show under outline item 3
3. The conception of angles in Judeo-Christian doctrine
a. The first creatures of God; their place in the order of creation
The first reference under 3a is 1 Kings 8:27
WISDOM 3 - I Kings 3:5-14
Solomon's gift of wisdom begins in humility.
His humility has two components.
The first is a recognition of the hand of God in his life. He didn't make himself king, God has brought about that circumstance as a "great mercy." At this point in his life Solomon is able to see his dependence upon God. He also sees a relationship between the blessings that he has received and his father's sincere attempts at walking before God "in truth, and in righteousness, and in uprightness of heart." The clear implication is that his own successful tenure on the throne and a safe handoff of the kingdom to his heir will depend upon his own perseverance in walking the same path. No doubt his father's final words to that same effect (I Kings 2:2-4) are still echoing in his heart.
The second component of his humility is a recognition that he is not equal to the responsibilities that have been placed upon his shoulders. He is now responsible for an entire nation - hundreds of thousands of human beings who look to him to make decisions and judgments that will affect their daily lives, the shape of their society, their freedom and their safety. The weight of that responsibility staggers him: "I am but a little child: I know not how to go out or come in."
The foundation beneath wisdom is humility - a sense of one's own lack, an recognition of one's dependence on God, and an acknowledgement of the need to walk with God, in the path God has laid out, in order to secure his blessings.
His humility has two components.
The first is a recognition of the hand of God in his life. He didn't make himself king, God has brought about that circumstance as a "great mercy." At this point in his life Solomon is able to see his dependence upon God. He also sees a relationship between the blessings that he has received and his father's sincere attempts at walking before God "in truth, and in righteousness, and in uprightness of heart." The clear implication is that his own successful tenure on the throne and a safe handoff of the kingdom to his heir will depend upon his own perseverance in walking the same path. No doubt his father's final words to that same effect (I Kings 2:2-4) are still echoing in his heart.
The second component of his humility is a recognition that he is not equal to the responsibilities that have been placed upon his shoulders. He is now responsible for an entire nation - hundreds of thousands of human beings who look to him to make decisions and judgments that will affect their daily lives, the shape of their society, their freedom and their safety. The weight of that responsibility staggers him: "I am but a little child: I know not how to go out or come in."
The foundation beneath wisdom is humility - a sense of one's own lack, an recognition of one's dependence on God, and an acknowledgement of the need to walk with God, in the path God has laid out, in order to secure his blessings.
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