Month: Oct 2026

Posted in Exposition

Psalm 32: The Joy of Sins Forgiven

Posted on by writtenexposition

INTRODUCTION TO PSALM 32

Psalm 32 could qualify as both a Wisdom Psalm and a Song of Thanksgiving but for at least 1500 years Christian liturgical tradition has viewed it as a Penitential Psalm; the second of seven in the Psalter (see also 6, 38, 51, 102, 130, 143). Its theme is the relief that comes from repentance, confession of sin to God, forgiveness and restoration. It seems to have been written soon after the psalmist recovered from a debilitating illness brought on by failure to acknowledge his sin.

THE TITLE OF PSALM 32

A Psalm of David, Maschil.

The meaning of Maschil is unknown but the word is thought to be a musical term. Some commentators, noting that it has the same root as the verb to teach (v.8), take the word to mean a didactic or contemplative poem. Thirteen psalms have Maschil in their title (see also 42, 44, 45, 52, 53, 54, 55, 74, 78, 88, 89, 142).

Since the title links Psalm 32 with David many scholars connect it with Psalm 51. They therefore speculate that the background to Psalm 32 is the tragic story of David’s sin with Bathsheba and the arranged ‘murder’ of her husband Uriah the Hittite and those who perished with him (2 Samuel chapters 11-12). The prophet Nathan confronted David using the parable of the little ewe-lamb (2 Samuel 12:1-4) after which, it is thought, David composed Psalm 51 in which he acknowledges his sin and requests forgiveness. As David himself discovered, sin is destructive; ruining one’s joy, peace, love and fellowship with the Lord. In Psalm 32 he recites the misery of his own experience of living with sin unconfessed as well as the spiritual and emotional relief obtained when he eventually confessed and received God’s forgiveness.

THE STRUCTURE OF PSALM 32

1-2 – REMISSION

3-4 – CONVICTION

5 – CONFESSION

6-7 – PRESERVATION

8-9 – INSTRUCTION

10-11 – CONCLUSION

EXPLANATION OF PSALM 32

(1-2) REMISSION

1 Blessed is he whose transgression is forgiven, whose sin is covered.
2 Blessed is the man unto whom the LORD imputeth not iniquity, and in whose spirit there is no guile.

Verses 1 and 2 are proverbial sayings in the form of beatitudes which declare that the forgiveness of sin brings great joy. How happy (or fortunate) is the one whose rebellion is taken away. . . etc! The verses contain six metaphorical words or expressions that relate to various aspects of sin in the Old Testament.

TRANSGRESSION – revolt, open rebellion, deliberately doing what is forbidden.

SIN – miss the mark, err, fail to measure up to God’s standard.

INIQUITY – wrongdoing – idea of something twisted or distorted.

FORGIVEN – lifted away

COVERED – concealed, put out of sight, not exposed, treated as no longer causing guilt.

(NOT) IMPUTED – (not) reckoned, credited, computed – there is no record of it.

TRANSGRESSION, SIN and INIQUITY occur together in Leviticus 16:21 and occur throughout Psalm 25 (vv. 7, 8, 11, 18).

And in whose spirit there is no guile. Remission of sin requires true and honest confession. One cannot say one thing publicly and think something else inwardly – in order to receive forgiveness the sinner must be sincere.

In the New Testament vv.1-2 are quoted by the apostle Paul in Romans 4:7-8.

(3-4) CONVICTION

3 When I kept silence, my bones waxed old through my roaring all the day long.
4 For day and night thy hand was heavy upon me: my moisture is turned into the drought of summer. Selah.

The psalmist David now relates his own experience of the misery caused by refusing to face up to his sin. We do not know for how long David tried to hide his sin but it was long enough for a child to be conceived and born (2 Samuel 11:27). He did not get right with the Lord quickly.

‘When’ gives the reason for what follows. It was because David ‘kept silence’ (i.e. refused to confess his sin) that he felt the power of God’s chastening which he describes in vv. 3b-4. He uses an anthropomorphic image of God’s hand striking him with heavy blows. This image is also used in 1 Samuel 5:6, 11 and there is a similar one in Ezekiel 3:14. The chastening, probably in the form of a troubled conscience, affected him physically. It made him ill. He was in constant pain, howling all day long. He began to waste away (his bones ‘wore out’) and his vitality was drained. The word meaning vitality (KJV, ‘moisture) is used in Num 11:8 of olive oil or olive juice moistening a cake. His sin brought only despair and drought. Verse 4 ends with the first of three Selahs – stop and think!

(5) CONFESSION

I acknowledged my sin unto thee, and mine iniquity have I not hid. I said, I will confess my transgressions unto the LORD; and thou forgavest the iniquity of my sin. Selah.

When David frankly confessed his sin to the Lord he was forgiven immediately. In this verse we have acknowledgement, accountability, assertion and assurance.

acknowledge – to make known. David’s sin was no longer hidden; he did not conceal his iniquity.

confess – tell the complete truth about, own up to, admit. He did not try to rationalise or minimise his behaviour.

as for you, you forgave the iniquity of my sin – David had assurance that upon his confession of sin to the Lord he was forgiven (2 Samuel 12:13). God removed the effects of his sin by lifting the iniquity (the guilt and/or punishment for it). It was to God, not a human mediator, that he directly confessed and it is emphatically stated that it was God (and thou, as for you) who forgave him. In the context of the psalm this forgiveness would have involved the removal of the illness (v.3) that had resulted from his failure to confess his wrongdoing. That confession of sins to God is the pathway to forgiveness is also stated in the New Testament: If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. 1 John 1:9.

Selah – pause and ponder!

6-7 PRESERVATION

6 For this shall every one that is godly pray unto thee in a time when thou mayest be found: surely in the floods of great waters they shall not come nigh unto him.
7 Thou art my hiding place; thou shalt preserve me from trouble; thou shalt compass me about with songs of deliverance. Selah.

For – therefore. This refers back to all that has already been said in the psalm, i.e. about happiness, guilt, God’s discipline, confession and forgiveness. The psalmist invites the faithful to turn to God in prayer now, while he may be found (Isa 55:6; 2 Cor 6:2; Heb 3:12-15). They will not be able to do so when under God’s discipline. ‘Floods of mighty waters’ represents the danger and distress that are a result of God’s wrath (Job 20:28; Psa 8:15; Isa 8:7-8).

The faithful, because God punishes the wicked and rewards the good, will receive divine protection and care in times of trouble and trial. God is his shelter. The psalmist, who earlier howled in distress (v.3), is now surrounded by songs celebrating deliverance.

Selah – stop and think!

(8-9) INSTRUCTION

8 I will instruct thee and teach thee in the way which thou shalt go: I will guide thee with mine eye.
9 Be ye not as the horse, or as the mule, which have no understanding: whose mouth must be held in with bit and bridle, lest they come near unto thee.

Who is speaking here? Many take it that these words are spoken by the Lord to David. However, since David has been the speaker thus far I see nothing that would suggest a change and therefore consider that the speaker here is David, passing on advice to others. He is, in effect, saying: ‘Don’t conceal your sin as I did but rather confess it and receive forgiveness.’

Just as in Psalm 51:12-15, where David moves from thoughts of confession, forgiveness and the joy of restoration to the idea of teaching, he now draws upon his own experience of forgiveness and advises the devout person who has fallen into sin not to stubbornly continue but repent and live a life of submission to God.

instruct – give understanding. David wants to make others understand.

teach – show someone the way. David wants to teach others how to find and keep to the right way.

guide – counsel, give advice. David does not want to coerce but to gently (with my eye upon you) guide others how to live well.

Using two similes, as the horse and as the mule, he advises others to follow the Lord and not be stubborn. These are irrational animals that must be controlled and forced to go in the right direction. They can also be wilful and bad-tempered (lest they come near unto thee).

A whip for the horse, a bridle for the ass, and a rod for the fool’s back. Proverbs 26:3

An horse not broken becometh headstrong: and a child left to himself will be wilful. Sirach 30:8

(10-11) CONCLUSION

10 Many sorrows shall be to the wicked: but he that trusteth in the LORD, mercy shall compass him about.
11 Be glad in the LORD, and rejoice, ye righteous: and shout for joy, all ye that are upright in heart.

Alluding to his own experience of concealing sin (vv.3-4) David utters a truism – a self-evident truth. Verse 10 gives the basis for his counsel in v.9. ‘Many sorrows (pain and suffering) shall be to the ungodly’ – in this context he probably means those who refuse or ignore his instruction (vv.8-9) but continue to pursue their wicked ways, resist the Lord and remain exposed to the consequences of their sin. The ‘many sorrows’ may be inflicted either as divine punishment or to compel the sinner to repent. David contrasts the ‘ungodly’ with the ‘trustful’ and ‘many sorrows’ with ‘mercy’ (loving-kindness, covenant love). Sin brings sorrows and robs the sinner of peace and joy.

The psalm ends as it began – with happiness – a call to the righteous to rejoice. David uses three expressions of joy: be glad – rejoice – sing joyfully, The righteous and upright in heart are those who confess their sin to the Lord, receive forgiveness and experience the true joy that comes from forgiveness. Scroggie (1948, p.188) comments: ‘The psalm ends with a summons to holy hilarity (11). Our joy should be demonstrative, without degenerating into boisterous fanaticism. The safeguard is “in the Lord.” Thought: The pardoned should praise.’

Note: Some suggest that verse 11 does not belong with Psalm 32 but ought to be the first verse of Psalm 33.

SUMMATION

Psalm 32 is a penitential psalm attributed to King David that explores the profound relief and joy found in forgiveness of sin. After declaring the blessedness of those whose transgressions are forgiven and sin covered the psalmist goes on to describe his own painful experience of trying to conceal his sin and withhold confession to the Lord. His physical strength dried up and he was in constant anguish. He also felt the spiritual weight of divine discipline. The turning point comes in v.5 when he finally acknowledges and confesses his sin to God, receiving immediate forgiveness and relief from his illness.

Drawing upon his own experience he issues practical advice to believers. He urges them not to remain stubborn but to respond and submit to God’s guidance. God will then be their shelter and protector in times of trouble and trial and will surround them with his loving-kindness and songs of deliverance. The psalm ends with a call to the righteous – those who have confessed their sin and received forgiveness – to rejoice.

Notice the triplets of words and expressions in Psalm 32.

vv. 1, 2, 5 Transgression(s), sin, iniquity.

vv.1, 2, 5 Forgiven, covered, [not] imputed.

v.8 Instruct, teach, guide.

v.11 Be glad, rejoice, sing joyfully.

The main point of the psalm is that true and lasting joy comes from forgiveness of sins and from a life lived in submission to the Lord. If, like David, we are hiding our sin and tormented by guilt we can come to God in prayer, confess our sins to him, receive forgiveness and leave rejoicing in salvation.

He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy. Proverbs 28:13

If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. 1 John 1:8-9

BIBLIOGRAPHY

BOOKS

Clarke, A. G. (1949). Analytical Studies in the Psalms. John Ritchie Ltd., Kilmarnock

Perowne, S. (1898). The Book of Psalms : a New Translation, with Introduction and Notes Explanatory and Critical. Andover, W. F. Draper.

Scroggie, W. G. (1948). The Psalms , Volume 1, Psalms I-L, Introduction and Notes by W. Graham Scroggie. Pickering & Inglis Ltd., London

Posted in Exposition

Psalm 127: Human Efforts That Exclude God Are Futile

Posted on by writtenexposition

INTRODUCTION TO PSALM 127

Psalm 127 is a short psalm about dependence upon God in everyday life. As the eighth of the fifteen psalms identified as Songs of Degrees (or Ascents) in their superscriptions it occupies the central position in that group. It is thought that the Songs of Degrees (Psalms 120-134) were sung by Israelites as they journeyed up to Jerusalem to celebrate the annual religious festivals, for example; Passover, Weeks and Tabernacles.

It is also one of only two psalms (see also Psalm 72) attributed to Solomon. The psalm seems to consist of several linked folk sayings; about work and about family. It is categorised as a wisdom psalm, one of three in the Songs of Degrees (see also 128 and 133), and it includes meditation and instruction but does not address the Lord directly.

SUPERSCRIPTION OF PSALM 127

A Song of degrees for Solomon. KJV

The title reads ‘a Song of Degrees, of Solomon.’ This can mean either ‘for’ or ‘by’ Solomon. The general consensus is that he was the author. Solomon succeeded his father David as King of Israel around 970 BCE and, according to 1 Kings 11:42, ruled for 40 years. Some see a particular reference to Solomon in the description his beloved in v.2 as Solomon was given the name Jedidiah, meaning ‘beloved of the Lord’ (2 Sam 12:25).

STRUCTURE OF PSALM 127

1-2 THE HOUSE – ADMONITIONS

3-5 THE CHILDREN – DECLARATIONS

EXPLANATION OF PSALM 127

1-2 THE HOUSE

Except the LORD build the house, they labour in vain that build it: except the LORD keep the city, the watchman waketh but in vain. It is vain for you to rise up early, to sit up late, to eat the bread of sorrows: for so he giveth his beloved sleep.

These verses contain three proverbs about three activities that are futile unless the Lord is involved: house building. guarding a city and anxious toil. Note the threefold repetition of the word ‘vain.’

In verse 1 the first two sayings are parallel (staircase parallelism):

If the Lord does not – build a house – uselessly – the builders have laboured.

If the Lord does not – keep watch over a city – uselessly – the keeping watch ones have watched.

The word ‘house’ has a wide range of meanings. It can be taken as meaning house (a dwelling), household, family, dynasty, temple, community or society (e.g. house of Israel). In its immediate context it possibly refers either to the Temple (towards which the pilgrims were travelling) or to a household (this would naturally connect with the second part of the psalm which speaks about family life and the gift of children).

The word ‘city’ would therefore refer either to Jerusalem (to which the pilgrims were journeying) or to a wider community made up of households in one location – which requires safety.

The psalmist does not dismiss or minimise the need for building and guarding as these are necessary tasks. People should not stop building or protecting others. Rather, he says that these things, by themselves, do not guarantee survival and recommends that human beings include and trust the Lord in all their daily activities; acknowledging their dependence on him. God is the ultimate source of security rather than their own effort.

In verse 2 the third admonition is against anxious toil. The image is that of a workaholic toiling from early morning to late at night, eating ‘bread’ earned by anxious and exhausting work. Again, the psalmist is not denigrating work but questioning whether it alone can bring security. Anxious striving smacks of self-reliance that excludes the Lord. It is useless (‘vain’) for human beings to become trapped in a cycle of painful and anxious toil because the Lord gives restorative rest (‘sleep’) at the end of a day’s hard labour (Eccles 5:12). We can peacefully entrust our work to him while we rest.

In the New Testament the Lord Jesus addressed this topic of anxious fretting – see Matt 6:25-31 and Luke 12:22-31 and in his first epistle the apostle Peter wrote the memorable line: Casting all your care upon him [God]; for he careth for you. 1 Peter 5:7

3-5 THE SONS

(3) Lo, children are a heritage of the LORD: and the fruit of the womb is his reward.

Following on from the idea of ‘house’ the psalmist begins a new stanza with an emphatic Behold! (‘Lo!’) and moves our attention on to the subject of family. He declares that sons are an inheritance of the Lord – they are not things that can be manufactured or guaranteed by human planning and effort but come as a blessing from YHWH. In English translations ‘sons’ is usually translated generically as ‘children’ – but that translation does not reflect the patriarchal social world of the psalm.

The fruit of the womb is a reward (wages) – notice that the mother is only acknowledged indirectly in the expression ‘the fruit of the belly’ (i.e. womb) as the one who bears the sons. There is no suggestion in the use of the word ‘reward’ or ‘wages’ that a couple receive children as payment for for personal virtue or that a childless couple is not favoured by the Lord. This psalm is not to be used as a basis for judging those who do not have children, that is not its focus. The psalmist is celebrating the privilege of receiving sons from God and of being entrusted with the responsibility of caring for those who will eventually work the family land and perpetuate the family name.

(4) As arrows are in the hand of a mighty man; so are children of the youth.

This is a poetic image that compares the sons of one’s youth to arrows in the hands of a warrior. In the culture of that day a large family of sons born while the parents were still young would provide not only continuity but strength and support for the parents in old age. A mighty man is a strong warrior, champion or hero (cf. 2 Sam 1:21; 23:8; 2 Kings 24:16). With sons to support him the father could look forward to a secure future.

(5) Happy is the man that hath his quiver full of them: they shall not be ashamed, but they shall speak with the enemies in the gate.

‘Content or blissful is the man (i.e. the warrior) that has his quiver full of them: they (i.e. the sons of vv.3-4) will not be put to shame when they speak with the enemies in the gate’ This continues the image of a warrior with arrows and suggests that a full quiver represents a large family. As in the previous verse the main thought is of strength, support and influence. ‘The gate’ refers to the main gate of a town which was where judicial proceedings took place (Gen 19:1; Prov 22:22; 31:23; Zech 8:16). A man with a large family of sons to defend and speak up for him would be treated with respect. His sons would ‘not be ashamed’ i.e. speak their minds freely to those opposing their father.

SUMMATION

Psalm 127 begins with words of advice that building a ‘house,’ protecting a community and working obsessively cannot by themselves bring about lasting security; without the Lord these efforts are empty. It goes on to depict rest as a gift from God and children as blessings (building projects!) entrusted to their parents by God.

The second part of the psalm continues the idea of security but looks at it from the perspective of an Ancient Near Eastern male head of household. Reflecting the patriarchal social setting of his time the psalmist sees ‘sons’ as a father’s ‘heritage’ in v.3 and in vv.4-5 focuses on 1) sons as arrows, 2) the father as a mighty warrior with quiver and arrows and 3) sons as defence against enemies in the public sphere. In his view a large family of sons will provide social standing, defence and support in later life and family continuity.

The central lesson for us today is that we should work and raise our family responsibly without imagining that every outcome depends entirely on us. Instead, just as Jesus told us in Matthew 6 and Luke 12, we can entrust our work, rest, family and community to God; realising that these are gifts from him and not measures of personal achievement. This psalm emphasises the contrast between the vanity of human efforts made without the Lord and the fruitfulness and security that come from dependence upon him; for he is the source of all our blessings.

Posted in Exposition

From Wisdom to Waywardness: Lessons from the Life of King Solomon

Posted on by writtenexposition

INTRODUCTION

I would like to briefly consider one of the most remarkable and compelling lives recorded in the Bible and suggest some sobering and useful lessons that we can learn from it. No doubt you have heard the saying ‘the older we get, the wiser we get,’ which means that time and experience naturally bring deeper understanding and better judgement. Unfortunately, despite being renowned as the wisest man who ever lived, King Solomon’s life contradicts the suggestion that people grow wiser with age. Instead, his wisdom lapsed and his judgement severely deteriorated as he grew older.

Solomon was the son of King David and Bathsheba (2 Samuel 12:24) and he succeeded David as king of Israel c. 970 BCE. During his forty year reign (1 Kgs 11:42) Israel enjoyed peace, prosperity, international influence, and trade with its neighbours. Solomon, as I have mentioned, was one of the cleverest men who ever lived and was also the wealthiest man of his day. He was a follower of the Lord and built a magnificent temple dedicated to the worship of Israel’s God. Solomon’s Temple, as it was known, lasted until destroyed by Babylonian forces in 586 BCE.

Solomon was someone who reached the pinnacle of success but, tragically, in later life this man was tired, bored, disillusioned and had made spiritual shipwreck. Solomon’s story is not just ancient history, it is bang up-to-date. It shows us what happens when God-given gifts are neglected or abused and it challenges us to examine the state of our own hearts.

The story of Solomon’s life occupies several chapters in the Bible. The fullest account is in 1 Kings chapters 1-11, there is also a parallel view in 2 Chronicles chapters 1-9. Other biblical writings such as Proverbs, Ecclesiastes, The Song of Songs, Psalms 72 and 127 are all traditionally associated with Solomon.

Let us consider aspects of Solomon’s life under six simple headings:

Solomon’s Wish
Solomon’s Wisdom
Solomon’s Wealth
Solomon’s Warning
Solomon’s Women
Solomon’s Waywardness

SOLOMON’S WISH

READING: 1 Kings 3:5-13

What if someone offered you a blank cheque with no restrictions whatsoever? You can have anything you want. What would you ask for? Well, in this passage Solomon has an offer like that. Soon after his accession to the throne of Israel the Lord appears to him in a dream and gives him the option to ask for whatever he wants.

Solomon is conscious of the responsibilities of monarchy and is somewhat overwhelmed by the privilege of becoming king. Feeling ill-prepared and inexperienced he asks God to give him ‘an understanding heart, to know what is good and what is bad.’ Notice Solomon’s humility (v.7). He does not pretend to know everything. He is aware that he is young and is now ruler of a large and difficult nation. He admits that he knows very little and thus asks for ‘an understanding heart’ to be able to judge ‘this thy so great a people.’ Solomon recognises that his subjects are God’s people, not his people. He has authority over them but that has been delegated to him by the Lord.

Solomon’s prayer is not self-centred. He does not say: ‘Give me power so that I can lord it over the people.’ He does not say: ‘Make me rich so that I will live a life of luxury.’ He does not say: ‘Give me victory over the surrounding nations.’ He asks for ‘an understanding heart’ so that he can govern his kingdom well.

We all need wisdom. Parents need wisdom to bring up their children. Teachers need wisdom to guide their pupils. Students need wisdom to complete their studies successfully. Employers need wisdom to manage their workers. Politicians and other public leaders need wisdom to govern with compassion and truth.

I find Solomon’s prayer interesting because it is different. Although sincere, our prayers can be narrow. We ask the Lord to improve our situation, to remove our difficulties and give us what we want. But Solomon has a wider view. He asks that he might become the kind of person who can effectively serve the Lord in the circumstances in which he finds himself. He asks for ‘an understanding heart.’

Solomon’s wish ‘pleased the Lord’ (v.10) who answered way beyond what Solomon could have imagined. He not only gave him the wisdom and knowledge he had requested but added riches and fame as a bonus (vv.12-13). What do you really want from God in your life? If God offered you one gift today, what would you ask for?

SOLOMON’S WISDOM

READING: 1 Kings 4:29-34

We have noticed how Solomon started well. Although young and inexperienced he wished for wisdom and discernment in order to govern God’s people well. Solomon’s prayer greatly impressed the Lord who then gave him remarkable wisdom.

1 Kings 4:29 describes the vastness of his wisdom and understanding as being ‘even as the sand that is on the sea shore.’ People travelled from afar to hear him (v.34). The Queen of Sheba (1 Kings 10:1-13) came to test him with hard questions and was so overwhelmed by what she saw and heard that she uttered the famous words: ‘behold, the half was not told me.’

God gave Solomon a great mind. He became a scientist, philosopher, poet and songwriter.

And he spoke three thousand proverbs: and his songs were a thousand and five. And he spoke of trees, from the cedar tree that is in Lebanon even unto the hyssop that springeth out of the wall: he spoke also of beasts, and of fowl, and of creeping things, and of fishes. 1 Kings 4:32-33

Solomon not only had intelligence and knowledge but he had practical wisdom. This is evidenced by his understanding of the heart of a mother in the famous story of the two prostitutes and the one child (1 Kings 3:16-28). Both women claimed to be the mother and each claimed custody of the child. DNA testing was not available in those days so Solomon called for a sword in order to divide the child in two so that each woman could have half. One woman agreed that this was fair whereas the other said: ‘give her the living child, and in no wise slay it.’ Solomon identified her as the true mother because he understood that love protects, whereas jealousy destroys.

Solomon may have been a genius but brains do not guarantee holiness. Solomon was wise but great wisdom does not guarantee righteousness. Solomon was a polymath but knowledge does not guarantee right decisions. True wisdom is not just knowing things but rather involves living in a right relationship with God.

SOLOMON’S WEALTH

READING: 1 Kings 3:13; 10:14-29

Solomon’s wisdom was accompanied by enormous personal wealth. According to 1 Kings 10 there was at that time such an abundance of silver and gold in Jerusalem that silver was as common as stones (v.27). Other kings came to visit Solomon bringing valuable gifts (v.24) and he even had a fleet of ships transporting luxury goods like gold, silver, ivory, apes and peacocks (v.22).

An article about the richest people in history recently appeared on my MSN feed which, taking into account that Solomon received around 25 tonnes of gold each year of his reign, reckoned that he would have been worth up to £757 billion in today’s money. Solomon possessed unimaginable riches and great influence but wealth, while not evil in itself, can become a problem. It can persuade us that we are self-sufficient and this seems to have happened with Solomon.

He manufactured chariots and imported horses from Egypt to pull them (vv.28-29). The two-wheeled, horse-drawn chariot revolutionised warfare during the Iron Age (c.1200 – 586 BCE). Its emergence was mainly due to the domestication of horses and the invention of the lightweight, spoked wheel. The war chariot afforded speed, precise manoeuvrability, and the ability to swiftly surround the enemy or launch surprise attacks. The Egyptians were early adopters of this new technology, which cost a fortune to implement and maintain as part of a standing army. Solomon, of course, had riches galore and also a massive supply of iron – probably more than the total of all his other metals, as donations for the Temple service would suggest:

Then the chief of the fathers and princes of the tribes of Israel, and the captains of thousands and of hundreds, with the rulers of the king’s work, offered willingly, And gave for the service of the house of God of gold five thousand talents and ten thousand drams, and of silver ten thousand talents, and of brass eighteen thousand talents, and one hundred thousand talents of iron. 1 Chronicles 29:6-7

Solomon’s purchase of horses from Egypt and his stockpile of precious metals were in direct contravention of the Law relating to the Israelite monarchy set out in the book of Deuteronomy:

. . . one from among thy brethren shalt thou set king over thee: thou mayest not set a stranger over thee, which is not thy brother. But he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses: forasmuch as the LORD hath said unto you, Ye shall henceforth return no more that way. Neither shall he multiply wives to himself, that his heart turn not away: neither shall he greatly multiply to himself silver and gold. Deuteronomy 17:15-17

What Solomon did was forbidden by the Lord. Solomon became self-sufficient. He stopped trusting God and began trusting his chariots and his treasure. He forgot that everything he had came from the Lord.

Money in itself is not evil but ‘the love of money is the root of all evil’ (1 Timothy 6:10). Wealth, however, brings heavy responsibilities and serious temptations. Solomon’s splendour became so magnificent that he began serve that rather than the people God had entrusted to his care.

For us as Christians the question ought not to be ‘How much can I acquire and possess?’ but ”What possesses me?’ It ought not to be ‘How can I get more?’ but rather ‘How can I use what I have for God and for the good of others?’ Our homes, money, education, time and abilities have been given to us by God. How well do we use them?

Blessings are a test. We often think the test is whether we can endure hardship whereas the real test is whether our faith can survive prosperity. God, if he so chooses, can pour out riches, power, position, fame and finance on some but his much greater provision is to give us a daily measure of trust and faith in him for the necessities of life. Solomon possessed  great wealth but it did not satisfy him. In later life he wrote:

I made great works. I built houses and planted vineyards for myself. I made myself gardens and parks, and planted in them all kinds of fruit trees. I made myself pools from which to water the forest of growing trees. I bought male and female slaves, and had slaves who were born in my house. I had also great possessions of herds and flocks, more than any who had been before me in Jerusalem. I also gathered for myself silver and gold and the treasure of kings and provinces. I got singers, both men and women, and many concubines, the delight of the sons of man. So I became great and surpassed all who were before me in Jerusalem. Also my wisdom remained with me. And whatever my eyes desired I did not keep from them. I kept my heart from no pleasure, for my heart found pleasure in all my toil, and this was my reward for all my toil. Then I considered all that my hands had done and the toil I had expended in doing it, and behold, all was vanity and a striving after wind, and there was nothing to be gained under the sun. Ecclesiastes 2:4-11 ESV

SOLOMON’S WARNING

READING: 1 Kings 9:1-9

Solomon’s wealth and success did not mean that he was exempt from failure. After he had built his royal palace and the Temple, the Lord appeared to him a second time. God had heard Solomon’s prayer (1 Kings 8:22-53) at the dedication of the temple and promised that his name would dwell there. He reminded Solomon:

And if thou wilt walk before me, as David thy father walked, in integrity of heart, and in uprightness, to do according to all that I have commanded thee, and wilt keep my statutes and my judgments: Then I will establish the throne of thy kingdom upon Israel forever, as I promised to David thy father, saying, There shall not fail thee a man upon the throne of Israel. 1 Kings 9:4-5

But along with that promise the Lord also gave Solomon a serious warning. He continued:

But if ye shall at all turn from following me, ye or your children, and will not keep my commandments and my statutes which I have set before you, but go and serve other gods, and worship them: Then will I cut off Israel out of the land which I have given them; and this house, which I have hallowed for my name, will I cast out of my sight; and Israel shall be a proverb and a byword among all people: And at this house, which is high, every one that passeth by it shall be astonished, and shall hiss; and they shall say, Why hath the LORD done thus unto this land, and to this house? And they shall answer, Because they forsook the LORD their God, who brought forth their fathers out of the land of Egypt, and have taken hold upon other gods, and have worshipped them, and served them: therefore hath the LORD brought upon them all this evil. 1 Kings 9:6-9

Notice how personal the Lord’s words are: ‘If you turn aside from following me.’ Solomon is not warned against making a political mistake or managing the kingdom badly. The warning is against something much more important than those things – spiritual infidelity. The Lord’s warning is not vague, it is perfectly clear. Solomon is not to abandon his covenant relationship with the Lord. In effect, the Lord is saying to Solomon: ‘Do not forget who I am, and do not forget what I have done for you and your nation.’

God had chosen Israel to be his people and had brought them out of bondage in Egypt; now Solomon has received his kingdom and wisdom from God. For him to worship other gods would not merely be tolerance of different religious opinions. It would be a betrayal of the Lord.

Solomon received this warning because his heart was capable of wandering, as are ours. The beginning of spiritual infidelity is often small. We neglect prayer, we can’t be bothered going to church meetings, we ignore our conscience, excuse sinful habits, and treat biblical commands as suggestions rather than instructions. We may never kneel before a statue of Baal but other things, such as money, success, reputation, pleasure, power or man’s approval, can usurp God’s place in our life. Few of us will suddenly announce: ‘I am now abandoning God.’ Rather, we begin with just one small compromise. Then another, and so on. Unfortunately, repeated choices form a habit.

Eventually, although we may still appear faithful on the outside, our heart begins to serve another master. The warning to Solomon is also a warning to each of us: do not allow gifts from God to replace God himself. Solomon was told that if he and Israel turned away from the Lord even the Temple would become a ruin and people would ask why such a disaster had occurred. The answer would be: ‘Because they forsook the Lord their God.’

How did Solomon respond to the warning? He just continued as usual even though the message was clear. He paid it no heed.

SOLOMON’S WOMEN

READING: 1 Kings 11:1-13

Solomon’s personal relationships are indicative of compromise in his life. We read in 1 Kings 3:3 that at the beginning of his reign Solomon loved the Lord. Now in 1 Kings 11:1 we learn that King Solomon loved many foreign women. According to vv.3-4 he maintained a large harem: And he had seven hundred wives, princesses, and three hundred concubines: and his wives turned away his heart. 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,

Solomon loved ‘foreign women.’ I am not suggesting that there is anything wrong with women or with marriage. Solomon, however, knew that the Lord had forbidden intermarriage with surrounding nations, not on ethnic or racial grounds, but because of the potential for idolatry. In Deuteronomy 7:3-4 the Lord had instructed: Neither shalt thou make marriages with them; thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son. For they will turn away thy son from following me, that they may serve other gods. . . Solomon was well aware of this command which was aimed at preserving religious purity and yet he persisted in his actions. He knew the scriptural prohibition but here is the problem – he thought he could handle it – he thought he could marry anyone and yet keep his faith intact. So he took wives from the nations with which God had particularly forbidden intermarriage (1 Kings 11:2). Often commentators make the point that these marriages secured political alliances. That was true but the Bible identifies the real reason: ‘Solomon clung to these in love’ (1 Kings 11:2).

Can Christians develop a deep attachment to the unsaved? They certainly can. Can a Christian fall in love with and marry an unbeliever? Of course that can happen. But the price isn’t worth it. The Apostle Paul addresses this problem in the New Testament: Do not be yoked together with those who do not believe. For what partnership is there between righteousness and lawlessness? Or what fellowship does light have with darkness? What agreement does Christ have with Belial? Or what does a believer have in common with an unbeliever? 2 Corinthians 6:14-15 CSB.

SOLOMON’S WAYWARDNESS

READING: 1 Kings 11:1-13

Solomon’s waywardness is closely associated with his women. I wish to briefly draw your attention to 1 Kings 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. . . How strange that he was ensnared by youthful lusts in his old age! Let those of us who are older beware! Sadly, Solomon experienced significant spiritual decline and serious deterioration in discernment during his later years. The following actions are evidence of his waywardness:

a) POLITICAL ALLIANCES

Throughout his reign, Solomon used strategic marriages to obtain peace for Israel and secure trade routes. As a result, he accumulated 700 wives and 300 concubines, many of whom were foreign princesses from nations with which God had explicitly warned Israel not to intermarry. Each marriage, whether because of personal desire or out of political expediency, was one more compromise. Every wife was ‘just one more’. However, as time passed, things spiralled out of control. Little by little, the man who had asked for ‘an understanding heart’ lost his discernment in the matter of relationships.

b) SPIRITUAL COMPROMISE

It is tragic that Solomon’s faith became compromised when he reached old age; when Solomon was old, his wives turned his heart after other gods. Instead of maintaining the spiritual devotion to the Lord that defined his early reign – such as building the First Temple in Jerusalem – he began building pagan shrines for deities like Ashtoreth, Milcom, and Chemosh in order to please his many wives (1 Kings 11:8). He grew cool and indifferent to the one true faith and to the one true God. He lost his love for the Lord and he built temples for the worship of pagan gods. Where? In the hill that is before Jerusalem (11:7), practically in sight of the very Temple he had built for the glory of The Lord. One who had been such a devoted follower of the Lord then promoted idolatry in his kingdom. This was more than personal sin, it was pastoral sin. He led his people astray and into idolatry. No wonder the LORD was angry with Solomon, because his heart was turned from the LORD God of Israel, which had appeared unto him twice (1 Kings 11:9). Those pagan temples constructed by Solomon operated there for about three hundred years until destroyed by King Josiah of Judah as part of his religious reforms c.622 BCE:

The king [Josiah] also defiled the high places that were across from Jerusalem, to the south of the Mount of Destruction, which King Solomon of Israel had built for Ashtoreth, the abhorrent idol of the Sidonians; for Chemosh, the abhorrent idol of Moab; and for Milcom, the detestable idol of the Ammonites. 2 Kings 23:13 CSB

For Solomon, whose wisdom was rooted in his devotion to the Lord (YHWH), to promote idolatrous worship represented a massive decline in his relationship with the Lord.

c) HARSH DOMESTIC POLICIES

As Solomon aged, his grand building projects, luxurious lifestyle and large household became a huge financial burden. How could he afford these commitments? He imposed heavy taxation and conscription on his own people and forced labour on non-Israelite citizens, growing ever more despotic and out of touch with his subjects (1 Kings 5:13-18; 9:15-23). This showed not only failure of discernment but also a lack of foresight for his succession. Solomon’s repressive policies resulted in discontent and unrest in the kingdom and contributed to its breakup after his death. He was succeeded by his son Rehoboam who rejected an appeal by the northern tribes to lighten the ‘heavy yoke’ that Solomon had imposed upon them and instead threatened to make their burden even heavier. This triggered the division of the kingdom; the northern tribes decided to break with the house of David and follow Jeroboam (1 Kings 12).

SUMMATION

Our brief overview of Solomon’s life began with his wish – a prayer for ‘an understanding heart;’ wisdom and knowledge to govern responsibly. He received wisdom. He received international admiration and he ruled in peace. He constructed a magnificent temple for the worship of the Lord. However, intelligence, success and even religious achievement count for nothing when one’s heart does not remain faithful to the Lord. Solomon’s success gradually led to spiritual decline. His wealth, luxury, marriages and political alliances weakened his fidelity to the Lord. In later years his wives turned him towards foreign deities so that he no longer followed the Lord faithfully.

Solomon’s journey from wisdom to waywardness is a reminder of our own tendency to drift. Solomon, unfortunately, forsook the sacred for the sensual and abandoned the way of faith for the way of the flesh. Many of us begin our Christian lives with enthusiasm; keen, humble, and hungry for God and his word. Then slowly things begin to change. A little academic success, a good job, more money, a comfortable home, family responsibilities; gradually other things occupy our thoughts and time – we become more self-sufficient and independent of God. Unless we stop, take stock, humble ourselves, repent and get back on the right track, we will make spiritual shipwreck.

The following practical lessons from Solomon’s experience are at the same time cautionary and encouraging. We ought to:

  1. Ask the Lord for wisdom and ability to serve others well.
  2. Be obedient to the Lord. Solomon possessed great wisdom but that alone did not guarantee holiness or faithfulness. Being intelligent, talented or having spiritual gift is not enough. Wisdom must shape our choices and direct us to live in obedience to the will of God.
  3. Realise that money and success are gifts, not gods. In themselves they may be blessings but they can encourage self-reliance and excess.
  4. Recognise that small compromises weaken our faith. Solomon’s faith was gradually undermined by relationships and practices that led him astray. We should be careful about what habits, influences, friendships, and ambitions influence our lives.
  5. Take God’s warnings seriously.
  6. Bear in mind that a good finish is more important than a promising start.

BIBLIOGRAPHY

BOOKS

Ryken, P. G., (2011). King Solomon: the Temptations of Money, Sex, and Power. Wheaton, Ill.: Crossway.

ELECTRONIC RESOURCES

Cattley, A. (2026). Thought Elon Musk was rich? How much the wealthiest people in history would be worth today | lovemoney.com. [online] Available at: https://www.lovemoney.com/news/51988/20-richest-people-of-all-time [Accessed 3 Oct. 2026].







1