David and Bathsheba

King David was already King when he stumbled in the matter of Bathsheba. He waited a long time to be crowned… how long I can’t recall.

Pr 13: [12] Hope deferred maketh the heart sick: but when the desire cometh, it is a tree of life.

Yet during all that time of trial, he did not stray during hardship. He served Saul in a way that returned good for evil

Mt 7: [12] Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets.

…not evil for good

1 Sam 25: [21] Now David had said, Surely in vain have I kept all that this fellow hath in the wilderness, so that nothing was missed of all that pertained unto him: and he hath requited me evil for good.

Pr 17: [13] Whoso rewardeth evil for good, evil shall not depart from his house.

Despite this stellar track record, David departed from his pursuit of spiritual excellence in the matter of Uriah and Bathsheba.

1 Ki 15: [5] Because David did that which was right in the eyes of the LORD, and turned not aside from any thing that he commanded him all the days of his life, save only in the matter of Uriah the Hittite.

When he did stray, the God of Israel took the time to correct him with a personal messenger:

2 Sam 12: [1] And the LORD sent Nathan unto David. And he came unto him, and said unto him, There were two men in one city; the one rich, and the other poor.
[2] The rich man had exceeding many flocks and herds:
[3] But the poor man had nothing, save one little ewe lamb, which he had bought and nourished up: and it grew up together with him, and with his children; it did eat of his own meat, and drank of his own cup, and lay in his bosom, and was unto him as a daughter.
[4] And there came a traveller unto the rich man, and he spared to take of his own flock and of his own herd, to dress for the wayfaring man that was come unto him; but took the poor man's lamb, and dressed it for the man that was come to him.
[5] And David's anger was greatly kindled against the man; and he said to Nathan, As the LORD liveth, the man that hath done this thing shall surely die:
[6] And he shall restore the lamb fourfold, because he did this thing, and because he had no pity.
[7] And Nathan said to David, Thou art the man. Thus saith the LORD God of Israel, I anointed thee king over Israel, and I delivered thee out of the hand of Saul;
[8] And I gave thee thy master's house, and thy master's wives into thy bosom, and gave thee the house of Israel and of Judah; and if that had been too little, I would moreover have given unto thee such and such things.
[9] Wherefore hast thou despised the commandment of the LORD, to do evil in his sight? thou hast killed Uriah the Hittite with the sword, and hast taken his wife to be thy wife, and hast slain him with the sword of the children of Ammon.
[10] Now therefore the sword shall never depart from thine house; because thou hast despised me, and hast taken the wife of Uriah the Hittite to be thy wife.
[11] Thus saith the LORD, Behold, I will raise up evil against thee out of thine own house, and I will take thy wives before thine eyes, and give them unto thy neighbour, and he shall lie with thy wives in the sight of this sun.
[12] For thou didst it secretly: but I will do this thing before all Israel, and before the sun.
[13] And David said unto Nathan, I have sinned against the LORD. And Nathan said unto David, The LORD also hath put away thy sin; thou shalt not die.
[14] Howbeit, because by this deed thou hast given great occasion to the enemies of the LORD to blaspheme, the child also that is born unto thee shall surely die.
[15] And Nathan departed unto his house. And the LORD struck the child that Uriah's wife bare unto David, and it was very sick.

David’s punishment was going to be severe, even if he had not lost Solomon’s older brother. This evidently was more than he knew how to accept without petition for mercy.

[16] David therefore besought God for the child; and David fasted, and went in, and lay all night upon the earth.
[17] And the elders of his house arose, and went to him, to raise him up from the earth: but he would not, neither did he eat bread with them.
[18] And it came to pass on the seventh day, that the child died. And the servants of David feared to tell him that the child was dead: for they said, Behold, while the child was yet alive, we spake unto him, and he would not hearken unto our voice: how will he then vex himself, if we tell him that the child is dead?
[19] But when David saw that his servants whispered, David perceived that the child was dead: therefore David said unto his servants, Is the child dead? And they said, He is dead.
[20] Then David arose from the earth, and washed, and anointed himself, and changed his apparel, and came into the house of the LORD, and worshipped: then he came to his own house; and when he required, they set bread before him, and he did eat.
[21] Then said his servants unto him, What thing is this that thou hast done? thou didst fast and weep for the child, while it was alive; but when the child was dead, thou didst rise and eat bread.
[22] And he said, While the child was yet alive, I fasted and wept: for I said, Who can tell whether GOD will be gracious to me, that the child may live?
[23] But now he is dead, wherefore should I fast? can I bring him back again? I shall go to him, but he shall not return to me.

Here David entreated God while he might have shown mercy, but when he did not, he accepted God’s punishment without further complaint. In verse 23, David did not say he was not contrite, but that he understood that he would see the child in heaven; death was not an eternal separation. It is interesting to observe that God speaks of the affair in terms of “the matter of Uriah the Hittite,” not “the matter of adultery,” or “Bathsheba.” If he had not killed Uriah, his sin would have been less egregious while still a sin. In

Ps 51: [1] Have mercy upon me, O God, according to thy lovingkindness: according unto the multitude of thy tender mercies blot out my transgressions.
[2] Wash me throughly from mine iniquity, and cleanse me from my sin.
[3] For I acknowledge my transgressions: and my sin is ever before me.
[4] Against thee, thee only, have I sinned, and done this evil in thy sight: that thou mightest be justified when thou speakest, and be clear when thou judgest.

David here saw that his sin was primarily against his maker.

[5] Behold, I was shapen in iniquity; and in sin did my mother conceive me.
[6] Behold, thou desirest truth in the inward parts: and in the hidden part thou shalt make me to know wisdom.
[7] Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow.
[8] Make me to hear joy and gladness; that the bones which thou hast broken may rejoice.
[9] Hide thy face from my sins, and blot out all mine iniquities.

Hyssop was some pretty potent stuff as I recall from reading, but not necessarily pleasant in its application.

Pr 17: [22] A merry heart doeth good like a medicine: but a broken spirit drieth the bones.

Since we know from Proverbs that a broken spirit dries the bones, it is understood that by referring to his bones being broken, David is confessing a sincerely broken spirit.

Ps 51:[10] Create in me a clean heart, O God; and renew a right spirit within me.
[11] Cast me not away from thy presence; and take not thy holy spirit from me.
[12] Restore unto me the joy of thy salvation; and uphold me with thy free spirit.
[13] Then will I teach transgressors thy ways; and sinners shall be converted unto thee.
[14] Deliver me from bloodguiltiness, O God, thou God of my salvation: and my tongue shall sing aloud of thy righteousness.
[15] O Lord, open thou my lips; and my mouth shall shew forth thy praise.
[16] For thou desirest not sacrifice; else would I give it: thou delightest not in burnt offering.
[17] The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise.

In verse 17, he speaks by inspiration that God will not despise a broken and contrite heart. God’s incentive is in verse13, and David’s request is in verse 12.

Ezekiel may shed some light on what was going on at the time of David.

Ez 13: [18] And say, Thus saith the Lord GOD; Woe to the women that sew pillows to all armholes, and make kerchiefs upon the head of every stature to hunt souls! Will ye hunt the souls of my people, and will ye save the souls alive that come unto you?
[19] And will ye pollute me among my people for handfuls of barley and for pieces of bread, to slay the souls that should not die, and to save the souls alive that should not live, by your lying to my people that hear your lies?
[20] Wherefore thus saith the Lord GOD; Behold, I am against your pillows, wherewith ye there hunt the souls to make them fly, and I will tear them from your arms, and will let the souls go, even the souls that ye hunt to make them fly.
[21] Your kerchiefs also will I tear, and deliver my people out of your hand, and they shall be no more in your hand to be hunted; and ye shall know that I am the LORD.
[22] Because with lies ye have made the heart of the righteous sad, whom I have not made sad; and strengthened the hands of the wicked, that he should not return from his wicked way, by promising him life:
[23] Therefore ye shall see no more vanity, nor divine divinations: for I will deliver my people out of your hand: and ye shall know that I am the LORD.

I hesitate to highlight or explain; verse 18 is (as all scripture,) “…of no private interpretation,” (2 Pet 1: [20] Knowing this first, that no prophecy of the scripture is of any private interpretation.) That being said, I am not sure what all should be said about these women, or what they should have done. The persons who make the righteous sad with lies are the ones who I see as accursed. I speculate that this is the kind of environment in which David found himself at the time of his transgression with Bathsheba. God did not overlook it, but he afterward said of Solomon that…

1 Ki 11: [4] For it came to pass, when Solomon was old, that his wives turned away his heart after other gods: and his heart was not perfect with the LORD his God, as was the heart of David his father.

David was forgiven, but paid a terrible price. He is one of five notables in the Old Testament that God called perfect by his own definition. No Hollywood hero can hope to measure up.

What does the word Testament mean?

A Testament is a legal document that designates a will. In Heb 9: [13] For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh:
[14] How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?
[15] And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance.
[16] For where a testament is, there must also of necessity be the death of the testator.
[17] For a testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth.
[18] Whereupon neither the first testament was dedicated without blood.

We see that Christ’s testament was dedicated by sacrifice. When the atheist points to the cross and leers “pwned,” at the Christian, he is overlooking the fact that Christ had the courage of his convictions and that Jesus Christ required no more of you and me than he was willing to do himself.

Heb 9: [19] For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book, and all the people,
[20] Saying, This is the blood of the testament which God hath enjoined unto you.
[21] Moreover he sprinkled with blood both the tabernacle, and all the vessels of the ministry.
[22] And almost all things are by the law purged with blood; and without shedding of blood is no remission[of sins].
[23] It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these.
[24] For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us:
[25] Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others;
[26] For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.

The Lord’s supper (called the sacrament by many) is a remembrance of Christ’s commitment.

Mk 14: [24] And he said unto them, This is my blood of the new testament, which is shed for many.

When we commemorate it, it is not only for us to remember, but for the observation of others if necessary.

1 Cor 11: [26] For as often as ye eat this bread, and drink this cup, ye do shew the Lord's death till he come.

There is a common misconception that forgiveness of sins occurs at the commemoration of Christ’s sacrifice.

Mt 26: [28] For this is my blood of the new testament, which is shed for many for the remission of sins.

In Mt 26, Christ mentioned the purpose of his upcoming sacrifice when he gave the rite. In fact, the reason Christ had to shed his blood was for the remission of sins.

Eph 1:[7] In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace;

Col 1: [14] In whom we have redemption through his blood, even the forgiveness of sins:

You can see from context of two more passages that the ritual of remembrance is not what is under discussion.

Heb 10: [16] This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them;
[17] And their sins and iniquities will I remember no more.
[18] Now where remission of these is, there is no more offering for sin.

The Hebrews 10 passage should make it clear that the sacrament is not an offering for sin. More here on remission of sins;

The Old Testament was a marvelous agreement between God and Man, as seen in

2 Cor 3: [7] But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory was to be done away:
[8] How shall not the ministration of the spirit be rather glorious?

And

Ps 19: [7] The law of the LORD is perfect, converting the soul: the testimony of the LORD is sure, making wise the simple.
[8] The statutes of the LORD are right, rejoicing the heart: the commandment of the LORD is pure, enlightening the eyes.
[9] The fear of the LORD is clean, enduring for ever: the judgments of the LORD are true and righteous altogether.

The patriarch David was a king, and in a position to make laws of his own. Presumably he saw how laws could be twisted out of context, and was intellectually impressed with God’s law. More on his views of God’s old Testament with Israel (not the whole world back then,) in Ps 119. The New Testament is with all mankind

Ac 17: [30] And the times of this ignorance God winked at; but now commandeth all men every where to repent: (“winked at” is archaic language for “overlooked.”)

When the Jews of the Old Testament learned that they had crucified the Christ, they were horrified:

Ac 2: [36] Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.
[37] Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do?
[38] Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.

This was a pattern repeated even by those who had been baptized by John the Baptist: Ac 19: [3] And he said unto them, Unto what then were ye baptized? And they said, Unto John's baptism.
[4] Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus.
[5] When they heard this, they were baptized in the name of the Lord Jesus.

More on baptism here and here;

In the New Testament we are baptized into Christ’s death so that we can walk in newness of life: Ro 6: [3] Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?
[4] Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.
[5] For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection:

I wrote before on “Why did Jesus have to die.” This may be a better answer.

The system wouldn't work very well without Judges:

I had a friend talking to me say “If that’s the case, they are ‘judging’ you!” My response was “It’s my belief that the system wouldn’t work very well without judges!” Needless to say, he was nonplussed in this day and age when judging is forbidden. However, I had to allude to the patriarch David who said Ps 141: [5] Let the righteous smite me; it shall be a kindness: and let him reprove me; it shall be an excellent oil, which shall not break my head: for yet my prayer also shall be in their calamities.
[6] When their judges are overthrown in stony places, they shall hear my words; for they are sweet.

We see a picture of Job 9: [13] If God will not withdraw his anger, the proud helpers do stoop under him.
[14] How much less shall I answer him, and choose out my words to reason with him?
[15] Whom, though I were righteous, yet would I not answer, but I would make supplication to my judge.
[16] If I had called, and he had answered me; yet would I not believe that he had hearkened unto my voice.
[17] For he breaketh me with a tempest, and multiplieth my wounds without cause.
[18] He will not suffer me to take my breath, but filleth me with bitterness.
[19] If I speak of strength, lo, he is strong: and if of judgment, who shall set me a time to plead?
[20] If I justify myself, mine own mouth shall condemn me: if I say, I am perfect, it shall also prove me perverse.
[21] Though I were perfect, yet would I not know my soul: I would despise my life.

In these two passages we see that there is a pattern of appealing to the authority of law in judgment.

Ecc 5: [8] If thou seest the oppression of the poor, and violent perverting of judgment and justice in a province, marvel not at the matter: for he that is higher than the highest regardeth; and there be higher than they.

By contrast, we are not surprised when we witness injustice. What we know despite this is that Pr 18: [5] It is not good to accept the person of the wicked, to overthrow the righteous in judgment.

This does not mean that the righteous cannot be mistaken, but that Pr 24: [16] For a just man falleth seven times, and riseth up again: but the wicked shall fall into mischief. Or in the vernacular “You can’t keep a good man down.”

On Judgment

On Judgment:

Is there anyone alive that does not know the most famous verse in the Bible about Judgment? For the record it is Mt 7:[1] Judge not, that ye be not judged.

A short verse, and almost as famous as Jno 3:16, but how many people actually understand a balanced and Godly view of judgment? To get a better picture of what God intends for us to do with our ability to discern both good and evil (Heb 5:[14] But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil.) We should look at more verses about judgment.

Of initial import is Christ’s own attitude. We see in Jno 12:

[47] And if any man hear my words, and believe not, I judge him not: for I came not to judge the world, but to save the world.
[48] He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day.

Here we see that Christ himself refrained from judgment in some sense. Was this because the creator of the universe was not able to discern their hearts? In Mt 12:25 and Lk 6:8, we see that Jesus “knew their thoughts.” In Mk 2:

[6] But there were certain of the scribes sitting there, and reasoning in their hearts,
[7] Why doth this man thus speak blasphemies? who can forgive sins but God only?
[8] And immediately when Jesus perceived in his spirit that they so reasoned within themselves, he said unto them, Why reason ye these things in your hearts?

We see parenthetically that Jesus was also able to discern thought processes at that time. How then, do we resolve this apparent contradiction? Jesus certainly had the right to judge, and indeed, he called groups of people “generation of vipers” in Mt 3:7, Mt 12:34, Mt 23:33, and Lk 3:7. Seeing then that he was fully capable of “discerning both good and evil,” why did he say that he did not judge the people? In Lk 12:

[13] And one of the company said unto him, Master, speak to my brother, that he divide the inheritance with me.
[14] And he said unto him, Man, who made me a judge or a divider over you?

Here he clearly did not want his work to suffer from deciding disputes. This is in harmony with the Lord’s plan for deciding disputes in his own Body:I Cor 6:

[1] Dare any of you, having a matter against another, go to law before the unjust, and not before the saints?
[2] Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters?
[3] Know ye not that we shall judge angels? how much more things that pertain to this life?
[4] If then ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the church.
[5] I speak to your shame. Is it so, that there is not a wise man among you? no, not one that shall be able to judge between his brethren?

Here is an instance where we are actually commanded to judge. At this point, we can usefully acknowledge two things. 1: The audience is Christians, while the audience for Mt 7:1 was hypocrites (see vs 5!) 2: We are judging disputes, not one’s final salvation. In the instances where Jesus spoke of “not judging,” he was stating that the time was not yet appropriate for him to determine the final spiritual outcome of his audience (Mk 9:[1] And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power.)

Reviewing, we find that the infamous [1] Judge not, that ye be not judged. is not the end of the thought. It continues with verse [2] For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.

To clarify, we compare with Ro 2: [3] And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?

In Jno 7:

[22] Moses therefore gave unto you circumcision; (not because it is of Moses, but of the fathers;) and ye on the sabbath day circumcise a man.
[23] If a man on the sabbath day receive circumcision, that the law of Moses should not be broken; are ye angry at me, because I have made a man every whit whole on the sabbath day?
[24] Judge not according to the appearance, but judge righteous judgment.

Here we are commanded to judge, but according to spiritual concepts, not according to the things which are perceived by the naked eye.

After having looked at these things, we find that we have just contradicted a blanket command not to judge. In real fact, what we have done is discerned that we cannot decide the final outcome of a person’s spiritual life before judgment day, but we are allowed to judge disputes; also, we are indeed to judge according to spiritual concepts, “comparing spiritual things with spiritual.” I Cor 2:

[13] Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual.
[14] But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.
[15] But he that is spiritual judgeth all things, yet he himself is judged of no man.
[16] For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ.
When we “compare spiritual things with spiritual,” we “speak wisdom among those who are perfect. I Cor 2:(same chapter, a few verses earlier.)

[6] Howbeit we speak wisdom among them that are perfect: yet not the wisdom of this world, nor of the princes of this world, that come to nought:
[7] But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory:

because these things are spiritually discerned, and the man defined as “natural” does not receive these things (vs 14 above.) Vs 8 is also to be closely associated:
[8] Which (wisdom) none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory.

It is important when we begin to embark upon judging in general, we should also remember an example of failing in this area: II Cor 10:

[12] For we dare not make ourselves of the number, or compare ourselves with some that commend themselves: but they measuring themselves by themselves, and comparing themselves among themselves, are not wise.

It is wise to remember that this judgment is to be done according to the guidelines of scripture, and we are to exercise our senses to discern both good and evil. Heb 5:

[14] But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil.

The reason it is important to exercise our senses to discern both good and evil is so we can avoid “casting our pearls before swine.” A good thing to remember about the “pearls before swine,” lesson is this: A person despising our Lord has rejected HIM, not given US any personal insult. However, such persons are likely to “turn again and rend” us, so we should be very alert in our dealings with them. The purpose of these persons is to set up a “biblical catch 22" for God: I’ll confess my sin to you, and you confess your sin to me. We’ll each forgive each other, and God can’t do anything about it! This should not be done, and they will learn of their error too late, if we do not attempt to correct them. If we offer correction and others refuse to heed, “they have one that judges them” as well. But they cannot say on judgment day “You never told me I was wrong!” Ez 3: [18] When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thine hand.[19] Yet if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity; but thou hast delivered thy soul.

“Judge righteous judgment,” is not the only command to judge. In I Cor 14:

[29] Let the prophets speak two or three, and let the other judge.

We see that the prophets were to consider the quality and value of lessons presented in the assembly. (The verse is in context of spiritual gifts, but the belief advanced here is that the preacher of our day and time is similar to the Corinthian prophet.)

If we judge, we compare spiritual things with spiritual (I Cor 2:13,) and if we speak, we speak as the oracles of God (I Pet 4:11.)

In Jer 9: [23] Thus saith the LORD, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches:
[24] But let him that glorieth glory in this, that he understandeth and knoweth me, that I am the LORD which exercise lovingkindness, judgment, and righteousness, in the earth: for in these things I delight, saith the LORD.

We see God delighting in judgment and righteousness. In the wisdom literature, Pr 2: [9] Then shalt thou understand righteousness, and judgment, and equity; yea, every good path.

Here, judgment is viewed not as an event or a pronouncement but rather as a path to be journeyed together with righteousness and equity. Understanding judgment is the reward that motivates us to lift up our voice for understanding, and search for it as for hidden treasure. In Pr 21: [15] It is joy to the just to do judgment: but destruction shall be to the workers of iniquity.

Clearly we are not only authorized to exercise judgment, if we are just we may righteously delight in it.

Examples of Judgment:

· Procedural justice. Two or more people are to divide a pie. One is chosen for dexterity to cut the pie pieces, but how is he motivated to make all equal? He gets the last piece. We use this method with children, but it lends itself to many applications. The field of study of this kind of justice is called “procedural justice.”

· Tit for Tat – “An eye for an eye, a tooth for a tooth.”

· There is a time and a place for asking a guilty party to devise his own punishment. This causes the offender with an honest heart to be forced to contemplate the injury he is guilty of, and how he himself can devise justice.

· Solomon and the two women with children 1 Kings 3:16-28. It is worth noting that this was King Solomon’s first foray into the merchandise of wisdom. His other judgments are simply not recorded. When people spoke of the Wisdom of Solomon, they did not say “He’s going to do the baby thing again!” They were continually impressed and amazed at the variety of ways he solved problems that they themselves did not anticipate. In I Ki 10, the Queen of Sheba is recorded as saying: [6] And she said to the king, It was a true report that I heard in mine own land of thy acts and of thy wisdom.
[7] Howbeit I believed not the words, until I came, and mine eyes had seen it: and, behold, the half was not told me: thy wisdom and prosperity exceedeth the fame which I heard.
[8] Happy are thy men, happy are these thy servants, which stand continually before thee, and that hear thy wisdom.
[9] Blessed be the LORD thy God, which delighted in thee, to set thee on the throne of Israel: because the LORD loved Israel for ever, therefore made he thee king, to do judgment and justice.

· Example of what is meant by respect of persons. Pr 24: [23] These things also belong to the wise. It is not good to have respect of persons in judgment.
[24] He that saith unto the wicked, Thou are righteous; him shall the people curse, nations shall abhor him:
[25] But to them that rebuke him shall be delight, and a good blessing shall come upon them. Judgment can be perverted: Pr 17: [15] He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the LORD.

· People that refuse to do judgment . Pr 21: [6] The getting of treasures by a lying tongue is a vanity tossed to and fro of them that seek death.
[7] The robbery of the wicked shall destroy them; because they refuse to do judgment. Here we see people that refuse to do judgment, but it is not because of superior virtue.

Just as Justice requires law, the application of Justice requires Judgment, and Judges. We should observe that in the society of our nation today, the wicked many times point out that many sins are not illegal. When they adjure us not to judge them, I suggest that we reply “The system wouldn’t work very well without judges would it?” This attacks an atheist behavior of abolishing laws of the land by finding them unconstitutional.

In closing, judgment may be merciful after sin has been committed. Jas 2: [12] So speak ye, and so do, as they that shall be judged by the law of liberty.
[13] For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment.

But good judgment applied before temptation is preferable: Pr 21: [3] To do justice and judgment is more acceptable to the LORD than sacrifice.

Although we have seen one or two examples of judgment, this lesson is not exhaustive. Rather it represents an exhortation to us all as brethren, to note instances of righteous judgment, so that we can follow in the pathway of justice and judgment and equity – yea every good path. Isaiah and Jeremiah are books rich in references to the word judgment, with Psalms and Proverbs both extolling its virtue and illuminating its practice.

What do we know about Heaven and why do we want to go there?

A lot of the time, we think about Salvation in terms of the place we want (and have every righteous reason and need) to be saved FROM. The lake of fire, prepared harshly enough to destroy the devil and his angels (Mt 25:41) is a pretty strong incentive. By sinning, all of us have experienced suffering that we deserve, and we think that eternal suffering is a fate to be avoided with all desperation.

Hell will indeed be a terrible place, but what about the place we hope to go? What exactly do we know about Heaven?

First, we know that it is a Kingdom Mt 11:

[11] Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he.
[12] And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force.

Here we see that our struggles on earth are known there. However, there are differences: Ro 8:

[17] And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together.
[18] For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.

There will be Glory revealed in us that is so good that all known things are dwarfed by comparison. But, having established that it is beyond articulation in its grandeur, what are the things we CAN say about it? II Pet 3:

[13] Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness.

It is a spiritual construct where righteousness will reside like a container. If we Hunger and thirst for righteousness (Mt 5:[6] Blessed are they which do hunger and thirst after righteousness: for they shall be filled.)

it is a place where we shall be filled with a satisfaction that cannot be jaded. This can give us a little room for consideration. There are people who devise evil. Pr 14

[22] Do they not err that devise evil? but mercy and truth shall be to them that devise good.

If these people accidentally ended up in Heaven, how happy would they be? They would be upset that their evil plans were not working out. It would be a different distress than Hell itself, but they would not be happy. Will we be happier than the “survivalist” Christian, who has done “just enough to get by?” Or will we rejoice to see all judgment rendered in favor of the righteous and the just?

Let us consider another observation. 2 Tim 2:

[12] If we suffer, we shall also reign with him: if we deny him, he also will deny us:

Here we see a major incentive to endure suffering to the end, is the hope of ruling. This can give us an interesting perspective on Politicians. Although we are accustomed to looking at them in the light that Paul documented the inhabitants of Crete, every Politician starts out with a basic seed of good desire: Namely to reign or rule. If we despise all rulers, rather than acknowledging that they are put in authority over us by God himself, we never desire to train or prepare ourselves to rule in Heaven.

Not to be confused with seeking earthly wealth, Heaven is where our treasure is. Mt 6:

[19] Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal:[20] But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal:
[21] For where your treasure is, there will your heart be also.

As such, we desire to go where our treasure is. Nor will this treasure take the form of anything we now see. I think Wisdom may become a possession in heaven, Pr 3:

[13] Happy is the man that findeth wisdom, and the man that getteth understanding.
[14] For the merchandise of it is better than the merchandise of silver, and the gain thereof than fine gold.
[15] She is more precious than rubies: and all the things thou canst desire are not to be compared unto her.

However, it will not be Gold or Pearl - these will be mere construction materials. But faithfulness will qualify us for something that can be described as a “possession.” Lk 16:

[10] He that is faithful in that which is least is faithful also in much: and he that is unjust in the least is unjust also in much.
[11] If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches?
[12] And if ye have not been faithful in that which is another man's, who shall give you that which is your own?

In Heaven, we may have something that we will exercise discretion over - it will be our own. Another thing we know about Heaven is that there will be music there. Rev 5:

[9] And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation;

If we look at Isa 9:

[7] Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this.

The rulership of Christ has its own implications, but I hope it reflects on Heaven in some way. Finally, it will be a place where Christ will be. Rev 7:

[16] They shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat.
[17] For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes.

If II Cor 5:

[7] (For we walk by faith, not by sight:)

describes us, we acknowledge things that we do not see. While speaking of Heaven in this context, we should remember that this will not be the first time we have approached the throne of Grace. Heb 4:

[16] Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.

Another thing to consider, to give us perspective is this: Mk 12:

[25] For when they shall rise from the dead, they neither marry, nor are given in marriage; but are as the angels which are in heaven.

While marriage will exist in Heaven (we shall be Christ’s bride,) or earthly marriages will be dissolved at death Ro 7:

[2] For the woman which hath an husband is bound by the law to her husband so long as he liveth; but if the husband be dead, she is loosed from the law of her husband.

So ladies, if you can just make it till then, he’ll find out what it’s really like :-)

Heaven is the place that all our Bible heroes will be. There we can ask David what he meant in the Psalms, and how much he understood his own messianic passages. Solomon will likely be there to explain what he meant, in the Proverbs (if we have the wisdom to understand the answer.) I could go on, but “time would fail me” Heb 11:

[32] And what shall I more say? for the time would fail me to tell of Gedeon, and of Barak, and of Samson, and of Jephthae; of David also, and Samuel, and of the prophets:

In closing, then, let’s think of Heaven as a beautiful goal, worth suffering for. Not just “the only alternative to going to Hell.”

What is a fool?

We know that if we call someone a fool, God is not necessarily pleased:

Pr 14:[21] He that despiseth his neighbour sinneth: but he that hath mercy on the poor, happy is he.

Mt 5: [21] Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment:
[22] But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire.

Yet we should not allow fools to rule the roost:

Pr 30:[21] For three things the earth is disquieted, and for four which it cannot bear:
[22] For a servant when he reigneth; and a fool when he is filled with meat;
[23] For an odious woman when she is married; and an handmaid that is heir to her mistress.

So we must be able to discern who is a fool.

Pr 15: [5] A fool despiseth his father's instruction: but he that regardeth reproof is prudent.

Pr 13: [1] A wise son heareth his father's instruction: but a scorner heareth not rebuke.

Pr 10: 18] He that hideth hatred with lying lips, and he that uttereth a slander, is a fool.

Pr 28: [26] He that trusteth in his own heart is a fool: but whoso walketh wisely, he shall be delivered.

Pr 19: [1] Better is the poor that walketh in his integrity, than he that is perverse in his lips, and is a fool.

If we can show that scripture shows folly, we can face the judgment with regard to why we have determined that we cannot abide the folly of a man. Fools also have these characteristics:

Ecc 10: [3] Yea also, when he that is a fool walketh by the way, his wisdom faileth him, and he saith to every one that he is a fool.

Ecc 10: [14] A fool also is full of words: a man cannot tell what shall be; and what shall be after him, who can tell him?

Does this mean that we should not teach, merely because a fool is not known for his discretion? What is our motive? (See link.) What is the motive of the fool?

Pr 18: [2] A fool hath no delight in understanding, but that his heart may discover itself.

In this case, this is not the “discover” of the man who seeks to “find himself.” Rather it is a word that means to “denude.” This fool believes that his heart is a beautiful thing, and wants to show it off like the body of a beautiful woman (Pr 11:22.)

How should we deal with a fool? The two verses in the bible that most directly seem to contradict each other are:

Pr 26: [4] Answer not a fool according to his folly, lest thou also be like unto him.
[5] Answer a fool according to his folly, lest he be wise in his own conceit.

What can possibly bring them both into agreement? There is a time and a place for everything (Ecc 3:1.) Consider…

Pr 19: [25] Smite a scorner, and the simple will beware: and reprove one that hath understanding, and he will understand knowledge.

When the simple are in the audience, one should rebuke a scorner even though Pr 9: [8] Reprove not a scorner, lest he hate thee: rebuke a wise man, and he will love thee.

Pr 27: [5] Open rebuke is better than secret love.

In Ps 141: [5] Let the righteous smite me; it shall be a kindness: and let him reprove me; it shall be an excellent oil, which shall not break my head: for yet my prayer also shall be in their calamities.

In Ps 141, King David showed that he was willing to accept a very strong rebuke, provided that it was well intended. He was himself no fool. Above and beyond that, he was the father of a wise so. Do you think he or his son was more qualified to observe…?

Pr 10: [1] The proverbs of Solomon. A wise son maketh a glad father: but a foolish son is the heaviness of his mother.

How can we distinguish between Wisdom, Knowledge and Understanding

On Wisdom, Knowledge and Understanding

In the Old testament, we see that In I Ki 3:5-14

[5] In Gibeon the LORD appeared to Solomon in a dream by night: and God said, Ask what I shall give thee.
[6] And Solomon said, Thou hast shewed unto thy servant David my father great mercy, according as he walked before thee in truth, and in righteousness, and in uprightness of heart with thee; and thou hast kept for him this great kindness, that thou hast given him a son to sit on his throne, as it is this day.
[7] And now, O LORD my God, thou hast made thy servant king instead of David my father: and I am but a little child: I know not how to go out or come in.
[8] And thy servant is in the midst of thy people which thou hast chosen, a great people, that cannot be numbered nor counted for multitude.
[9] Give therefore thy servant an understanding heart to judge thy people, that I may discern between good and bad: for who is able to judge this thy so great a people?
[10] And the speech pleased the Lord, that Solomon had asked this thing.
[11] And God said unto him, Because thou hast asked this thing, and hast not asked for thyself long life; neither hast asked riches for thyself, nor hast asked the life of thine enemies; but hast asked for thyself understanding to discern judgment;
[12] Behold, I have done according to thy words: lo, I have given thee a wise and an understanding heart; so that there was none like thee before thee, neither after thee shall any arise like unto thee.
[13] And I have also given thee that which thou hast not asked, both riches, and honour: so that there shall not be any among the kings like unto thee all thy days.
[14] And if thou wilt walk in my ways, to keep my statutes and my commandments, as thy father David did walk, then I will lengthen thy days.

Here we see that King Solomon entreated for an understanding heart. In doing this, he demonstrated humility, in acknowledging that “great people who could not be numbered,” were not his people, nor his father David’s people. They were God’s people. In response to this humility, God gave King Solomon a store of wisdom greater than any King before or after. What we many times fail to note, is that God gave him riches and honor above these things, and that his wisdom did not have a causal relationship to his wealth.

The inspiration for this lesson, was the observation in Ec 1:10,

[10] Is there any thing whereof it may be said, See, this is new? it hath been already of old time, which was before us.

This would appear to be in direct contradiction to the verse in 7:29

[29] Lo, this only have I found, that God hath made man upright; but they have sought out many inventions.

Are these inventions then “new things?” We see that Bhudists and Hindus will commonly look to a cyclic nature, and call it re-incarnation. While we know in Heb 9:27

[27] And as it is appointed unto men once to die, but after this the judgment:

we must suppose that what we call “inventions” are not new things, but things that were before, that have finally been brought to fruition.

Pr 8:[12] I wisdom dwell with prudence, and find out knowledge of witty inventions

However, if we did not know the answer, to why King Solomon asked the question, “Is there any new thing?” We would not be faulted in anything, other than not having the complete wisdom of King Solomon in our person. This is an opportunity for us to whet our faith, by observing that there is an apparent contradiction, but on Judgement day, we could approach King Solomon personally and query him on it, and fully expect to get an answer. Any lingering doubts should be addressed by the further question, “If he sat down and explained the answer to you, would you actually understand it?”

In looking at these passages, and the book of Proverbs in general, we see that there are three words to describe thought processes: Wisdom, Knowledge and Understanding. Each is defined in scripture. The order that I present here is

1. Knowledge.

2. Understanding.

3. Wisdom

Knowledge: If you look through scripture, the most common use of the word knowledge is in context such that Jno 17:17

[17] Sanctify them through thy truth: thy word is truth.

Is knowledge. The Lord’s word contains all truth pertaining to Life and Godliness, and thus “the word that gives faith” (Ro 10:17) is knowledge, but knowledge about Rocket science, and Brain Surgery also exist.

Understanding: This word is more easily defined directly from scripture. In Pr 9:

[10] The fear of the LORD is the beginning of wisdom: and the knowledge of the holy is understanding.

Here we see what understanding in the context of the Lord’s word is: knowing the holy (I suggest the holy is the Lord’s word here,) is understanding in exactly the same way as keeping God’s commandments is to know him in I Jno 2:3

Finally we look at Wisdom defined: Ps 111:10

[10] The fear of the LORD is the beginning of wisdom: a good understanding have all they that do his commandments: his praise endureth for ever.
And Pr 9:10

[10] The fear of the LORD is the beginning of wisdom: and the knowledge of the holy is understanding.

Both speak of the beginning of Wisdom being the “fear of the Lord.” In context, the word beginning indicates that wisdom is a process, not an instant on/off thing.

In earthly terms then, how do we resolve these together? I would suggest the following examples.

1. A Gun.

Knowledge is demonstrated in acknowledging the fact “This is a gun. It shoots a projectile.”

Understanding is demonstrated by the following.

“It has a twist in the barrel to spin the bullet, and compensate for Bernoulli’s principle.”

“It has a passage for gas to use recoil to rack the action automatically.”

“The cartridge has the shape of a wine magnum, to create far more pressure on the bullet than expanding gas could on its own.”

“The powder is made to burn at a certain rate.”

We could go on.

Wisdom is demonstrated in this way:

“We shoot high when aiming uphill, and low when shooting downhill, to compensate for the arc of gravity.”

“We remember the cone of dispersion, and do not attempt to hit a target that is too far away for our equipment to reasonably be accurate.

“We look beyond our target, and make sure we do not harm anything else either by missing, or by over penetration.”

“When we hunt for food, we surprise the animal, and we kill it mercifully if at all possible.”

I will use this gun to the glory of God.

2. A computer:

Knowledge is demonstrated in acknowledging the fact “This is a computer. It runs by electricity, and processes data for human use.”

“It has components both internal and external.”

Etc.

Understanding is demonstrated by the following.

“It has a particular Operating system.”

“Operating systems and programs are written in various languages.”

“Each language can be used to write Sorts and Databases and other things.”

In fact, the things there are to understand computers are so many, they are beyond mastery of any single person.

Wisdom is demonstrated in this way:

“I will use this computer to organize data, so that an Insurance company can fairly compensate all claimants.”

“I will use the computer to keep track of pricing for a Grocery store.”

“I will use the computer to serve the Lord by making Bible lessons.”

I will use this Computer to the Glory of God.

3. A bicycle:

Knowledge is demonstrated in acknowledging the fact “This is a bicycle. You can ride it.”

Understanding is demonstrated by the following.

“It has a gear ratio between the front gear and the rear to make it go faster or slower when you pedal.”

“It has ball bearings that may be housed in a race, to save on wear and tear.”

“The wheels are not supported by the spokes from the axle down, but rather hang suspended from the top of the rim.”

“The rim can be ‘trued’ or straightened, but tightening and loosening different spokes.”

Wisdom is demonstrated in this way:

I will use this bicycle in a weight loss program.

I will use this bicycle to get Medication for poor people from the pharmacy.

I will use this bicycle to the glory of God.

Sometimes, we make the mistake of thinking that wisdom causes riches. At first, this might appear to be born out by Pr 14

[24] The crown of the wise is their riches: but the foolishness of fools is folly.

However, we should understand that wisdom does not actually cause wealth, but rather crowns it. By reviewing, we can recall that the beginning of wisdom is “the fear of the Lord.”

What are the other things we can know about this “fear of the Lord?”

1. Pr 8:

[13] The fear of the LORD is to hate evil: pride, and arrogancy, and the evil way, and the froward mouth, do I hate.

Here we see that if we do not actually hate the evil, we have not begun the steps to wisdom. So when I look at a TV program where the producers “make a mock at sin,” (Pr 14:9,)

[9] Fools make a mock at sin: but among the righteous there is favour.

I need to evaluate myself sincerely as to whether I honestly hate that evil. We know that we hate the evil/sin, and not the evil doer/sinner, when we can “understand their end” (Ps 73:17 ff.)

Ps 73

[1] Truly God is good to Israel, even to such as are of a clean heart.
[2] But as for me, my feet were almost gone; my steps had well nigh slipped.
[3] For I was envious at the foolish, when I saw the prosperity of the wicked.
[4] For there are no bands in their death: but their strength is firm.
[5] They are not in trouble as other men; neither are they plagued like other men.
[6] Therefore pride compasseth them about as a chain; violence covereth them as a garment.
[7] Their eyes stand out with fatness: they have more than heart could wish.
[8] They are corrupt, and speak wickedly concerning oppression: they speak loftily.
[9] They set their mouth against the heavens, and their tongue walketh through the earth.
[10] Therefore his people return hither: and waters of a full cup are wrung out to them.
[11] And they say, How doth God know? and is there knowledge in the most High?
[12] Behold, these are the ungodly, who prosper in the world; they increase in riches.
[13] Verily I have cleansed my heart in vain, and washed my hands in innocency.
[14] For all the day long have I been plagued, and chastened every morning.
[15] If I say, I will speak thus; behold, I should offend against the generation of thy children.
[16] When I thought to know this, it was too painful for me;
[17] Until I went into the sanctuary of God; then understood I their end.
[18] Surely thou didst set them in slippery places: thou castedst them down into destruction.
[19] How are they brought into desolation, as in a moment! they are utterly consumed with terrors.
[20] As a dream when one awaketh; so, O Lord, when thou awakest, thou shalt despise their image.
[21] Thus my heart was grieved, and I was pricked in my reins.
[22] So foolish was I, and ignorant: I was as a beast before thee.
[23] Nevertheless I am continually with thee: thou hast holden me by my right hand.
[24] Thou shalt guide me with thy counsel, and afterward receive me to glory.
[25] Whom have I in heaven but thee? and there is none upon earth that I desire beside thee.
[26] My flesh and my heart faileth: but God is the strength of my heart, and my portion for ever.
[27] For, lo, they that are far from thee shall perish: thou hast destroyed all them that go a whoring from thee.
[28] But it is good for me to draw near to God: I have put my trust in the Lord GOD, that I may declare all thy works.

Even if we do not understand their end, this exercise is well worth doing, because we see that Pr 16:

[6] By mercy and truth iniquity is purged: and by the fear of the LORD men depart from evil.

Here we see that this causes us to depart from evil. It is very interesting to note, that in the same context, the wise man also mentions “mercy and truth.” This purges iniquity, both from our hearts, and possibly by word or example from the hearts of those around us. How then do we begin? Pr 14:

[22] Do they not err that devise evil? but mercy and truth shall be to them that devise good.

This brings us to a very good and fruitful starting place. It has the added advantage that it establishes our thoughts also: Pr 16:[3] Commit thy works unto the LORD, and thy thoughts shall be established.

Let us now return to the discussion of paradox.

In Pr 9:

[7] He that reproveth a scorner getteth to himself shame: and he that rebuketh a wicked man getteth himself a blot.
[8] Reprove not a scorner, lest he hate thee: rebuke a wise man, and he will love thee.
[9] Give instruction to a wise man, and he will be yet wiser: teach a just man, and he will increase in learning.

We see a question: in vs 8, if a man was truly wise, when would he ever need a rebuke? In spite of the fact that he was wise, the man in vs 8 still at some point needed a rebuke. We look carefully in vs 7, to see that we should know our audience when we set out foot to this path though, and rebuke advisedly.

We often teach that there are no contradictions in the bible (the law that we study to approach the lawgiver.) Let’s look at Pr 26:

4] Answer not a fool according to his folly, lest thou also be like unto him.
[5] Answer a fool according to his folly, lest he be wise in his own conceit.

To answer this, we most commonly turn to Ecc 3:1-ff. However, we might observe another thing. Paradox has the use of making a person “fish or cut bait.” Consider a dictionary. If you cannot read English, what good is it to you? None at all. On the other hand, if you do know English, why would you ever need it? An obvious paradox. In spite of this, we do not question the need and use of dictionaries. In the same way, we should consider that bible verses are good and correct, without having to reconcile every apparent contradiction. If the bible speed limit was 70 spiritual miles a lifetime, and the Thessalonians were going 90, and the Galatians were going 45, they would each get different messages. The bible message has not changed.

Finally in closing, we should look at our worthy goal in seeking wisdom. What does wisdom get for us?

Pr 11: [30] The fruit of the righteous is a tree of life; and he that winneth souls is wise.

Here we see an excellent measure of our wisdom. Stay well, devise good, seek wisdom.