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King Solomon’s Wisdom

Nathan Aaberg —  January 23, 2015 — 8 Comments

I was reminded again of the surprising things you can find in the Bible when I read this about Solomon:

God gave Solomon wisdom and very great insight, and a breadth of understanding as measureless as the sand on the seashore. Solomon’s wisdom was greater than the wisdom of all the people of the East, and greater than all the wisdom of Egypt. He was wiser than anyone else, including Ethan the Ezrahite—wiser than Heman, Kalkol and Darda, the sons of Mahol. And his fame spread to all the surrounding nations. He spoke three thousand proverbs and his songs numbered a thousand and five. (33)He spoke about plant life, from the cedar of Lebanon to the hyssop that grows out of walls. He also spoke about animals and birds, reptiles and fish. From all nations people came to listen to Solomon’s wisdom, sent by all the kings of the world, who had heard his wisdom.  (1 Kings 4:29-34)

This passage highlights two ways Solomon expressed his wisdom, and they seem to be of equal impressiveness to the writer. One is his creative output – 3,000 proverbs and 1,005 songs. This is the Solomon we often hear about. This was the king with a discerning mind. This was the king who was also a musical artist.

The other way Solomon expressed his wisdom is one we typically overlook – the sharing of observations about the natural world.

One thing that is striking about the first sentence in verse 33 is the juxtaposition of the two plants. The cedar of Lebanon is a beautiful, majestic tree that used to blanket many of the mountains in the region and was of tremendous economic importance for the Phoenicians, Egyptians, Israelites, and other ancient peoples. In contrast, Solomon also paid attention to a small flowering plant, the hyssop, and the kind of habitat in which it could be found. (For more on the hyssop, look here and here.)

The Cedars of Lebanon: Engraving by J. O. Harding 1840 & handpainted by Laura Lushington

In other words, King Solomon paid attention to plant life in all its variety and diversity. As a plant geek of some degree, I’m heartened and impressed.

It’s striking, too, that he paid attention to the whole diversity of creatures, not just those of practical value. Reptiles are a great example.

The Bible is known for its economy in storytelling, but I very much wish we could read more of what King Solomon said about plants and animals and how he gained that knowledge.

One inference I would make from verse 33 would be that not only did Solomon speak about plants, animals, birds, reptiles, and fish but that his wisdom about the natural life around him ultimately came from close personal observation. This, too, tells us something about Solomon. Observing and understanding the natural world takes patience, prolonged concentration, humility, and attention to the interplay of many different factors.  Doesn’t that sound like an ideal foundation for developing wisdom?

And might his father, King David, have tried to impart his knowledge and fascination with the natural world to his son? David had been a shepherd and likely had been fascinated by those same plants and creatures that King Solomon was.

If I was to take this train of thought far beyond what any text might support, I would suggest that not only did King Solomon observe plants and living creatures carefully, he may also, like a modern scientist, have noticed patterns in their form and behavior that perhaps others had not noticed. Perhaps this is what especially stood out to the people of his time? Perhaps it is also that he paid close attention to the non-human world and saw plants and creatures as wonders?

Again, much of this is conjecture.

But what is worth hanging onto is this – the Scriptures highlight that an important element of Solomon’s great wisdom was his knowledge of the living things of his home region.

This makes me wonder what kind of world might we have if the leaders of churches, businesses, local government bodies, and other human organizations of note today were to know the basics (and the wonders) of the flora and fauna of their place.

I am convinced that if the Church of all believers is to be a true and loving presence in the world then it must hold to and exhibit a whole faith that includes an abiding concern for God’s earth.

For that to happen, the Church’s leaders and the leaders of individual churches must have a whole faith and, like Solomon, be wise in the ways of humanity and all of Creation. And believers who go out in the world to serve as leaders of companies, government bodies, and other organizations must also have faiths rooted in a wisdom that includes attentiveness of the natural world and a deep concern for it.

How do we make that happen?

That’s no small challenge.

Nevertheless, and you can call me an naïve optimist if you like, I look forward to the day when it is the norm for church leaders and leaders who are Christian to speak of the wonder’s of God’s world – of trees and small flowers as well of mammals, birds, reptiles, and fish.

My children, like their father many decades ago, have found the animals of our old nativity set particularly fascinating and fun to play with.

And as I have become more convinced that the whole world, the whole universe is loved by God and of eternal concern by God, I have also paid more attention to the location of the birth of Jesus – in a feeding trough in a place where animals were kept and fed.

That Jesus was born in such a place is often used as another illustration of how modestly and humbly God came into this world. There is truth in this.

But there is another way this birthplace was symbolically right. Genesis begins with the Divine, humanity, and the rest of Creation together in harmony and relationship. How appropriate that Jesus’ birthplace would again bring them together as a foreshadowing of the redemption that will be both the end and a second beginning for everything.

Nativity scene by Jans tot Sint Geertgen (1490)

Nativity scene by Jans tot Sint Geertgen (1490)

I was delighted then to discover the Christmas hymn The Friendly Beasts while skimming through the United Methodist Hymnal in preparation for our family’s Christmas Eve celebration. Here are the lyrics which I’ve pasted into this blog post from a densely informative web site. (Interestingly enough, there are some slight differences between the hymnal’s version and the web site’s.)

THE FRIENDLY BEASTS

Jesus our brother, kind and good/Was humbly born in a stable rude/And the friendly beasts around Him stood,/Jesus our brother, kind and good.

 “I,” said the donkey, shaggy and brown,/“I carried His mother up hill and down;/I carried her safely to Bethlehem town.”/“I,” said the donkey, shaggy and brown.

 “I,” said the cow all white and red,/“I gave Him my manger for His bed;/I gave him my hay to pillow his head.”/“I,” said the cow all white and red.

 “I,” said the sheep with curly horn,/“I gave Him my wool for His blanket warm;/He wore my coat on Christmas morn.”/“I,” said the sheep with curly horn.

“I,” said the dove from the rafters high,/“I cooed Him to sleep so He would not cry;/We cooed him to sleep, my mate and I.”/“I,” said the dove from the rafters high.

Thus every beast by some good spell,/In the stable dark was glad to tell/Of the gift he gave Immanuel,/The gift he gave Immanuel.

“I,” was glad to tell/Of the gift he gave Immanuel,/The gift he gave Immanuel./Jesus our brother, kind and good.

According to the same website, the song is based on a 12th century Latin song Orientis Partibus which was first sung in France. The web site says, “The tune is said to have been part of the Fete de l’Ane (The Donkey’s Festival), which celebrated the flight of the Holy Family into Egypt and was a regular Christmas observance in Beauvais and Sens, France in the 13th century. During the mass, it was common for a donkey to be led or ridden into the church.”

The Latin song quickly found a home in England in the 12th century as well, and so the web site notes that some references will state the song’s origins are English. Early in the 20th century and thanks to the creativity of Robert Davis (1881-1950), the Latin song evolved into an English hymn about the gifts the animals present at the nativity provided to Jesus.

A variety of famous musical artists – Burl Ives, Harry Belafonte, Johnny Cash, Risë Stevens, Peter, Paul and Mary, and Garth Brooks – have recorded this song. You may also know of the hymn by its other names: The Song of the Ass, The Donkey CarolThe Animal Carol, and The Gift of the Animals.

Is the hymn true? It is in its deepest sense. Phrases from other hymns also capture that deeper truth:

In Joy to the World, we sing of earth receiving her king. We also sing of heaven and nature singing.

And the last verse of It Came Upon the Midnight Clear is this:

For lo! the days are hastening on, by prophets seen of old,/When with the ever circling years shall come the time foretold/When peace shall over all the earth its ancient splendors fling,/And the whole world send back the song which now the angels sing.

That truth, that message of good news for the whole world, makes Christmas an especially hopeful time for me.  I hope it is for you as well.

Six mornings out of seven I wake up early to read the Bible, pray, meditate, and write. A friend recommended the Zondervan Today’s New International Version Study Bible, and I’ve been pleased with its abundance of resources that help me understand the context and meaning of books, chapters, and verses. It even has headings for each chapter and subheadings within chapters for quick orientation.

Recently I came upon a heading that made me do a double take.

It was the chapter heading for Genesis 9. It reads “God’s Covenant with Noah.” It was undoubtedly written by a scholar with far more theological education than I and was then reviewed by other scholars as well. Nevertheless, that heading misrepresents the clear articulation in the chapter of whom the covenant is with.

In the actual covenant section of the chapter (verses 8 to 17), we read as follows:

Then God said to Noah and to his sons with him: “I now establish my covenant with you and with your descendants after you and with every living creature that was with you–the birds, the livestock and all the wild animals, all those that came out of the ark with you—every living creature on earth. I establish my covenant with you: Never again will all life be destroyed by the waters of a flood; never again will there be a flood to destroy the earth.” And God said, “This is the sign of the covenant I am making between me and you and every living creature with you, a covenant for all generations to come: I have set my rainbow in the clouds, and it will be the sign of the covenant between me and the earth. Whenever I bring clouds over the earth and the rainbow appears in the clouds, I will remember my covenant between me and you and all living creatures of every kind. Never again will the waters become a flood to destroy all life. Whenever the rainbow appears in the clouds, I will see it and remember the everlasting covenant between God and all living creatures of every kind on the earth.” So God said to Noah, “This is the sign of the covenant I have established between me and all life on the earth.”

As a parent of three children that sounds to me like a parent doing what it takes to make sure a child gets something really important. Repeat. Repeat. Repeat.

What’s clearly important in this part of the story are two things: (1) the promise not to destroy all life by water again and (2) that those bound together by the covenant are God, Noah (and his descendants), and all of life on earth.

The Entry of the Animals into Noah's Ark

The Entry of the Animals into Noah’s Ark (Jan Brueghel the Elder, 1613) 
The J. Paul Getty Museum, Los Angeles

Yet, the heading reads “God’s covenant with Noah.”

The heading’s incompleteness is a painfully perfect illustration of the blind spot Christians have had as they’ve read the Bible for centuries. We’ve consistently overlooked and ignored clear references to God’s concern for all of life.

I don’t mean to suggest that there is no ambiguity in the Bible about how God’s earth is portrayed or, for that matter, about a number of other subjects. Nevertheless, I believe we see a relationship between God and all of life in the Bible that is compelling and real.

In the Genesis story, God sees all that he has made (including humans) and says it is all very good.

In Psalms 50:11 we read, “I know every bird in the mountains, and the creatures of the field are mine.” How intimate that connection is.

In Job, God points to the living world as a testament to his majesty, ineffable mystery, and power.

In Romans 8:22 we read that all of Creation is groaning.

In Revelations we read that “every creature in heaven and earth and under the earth and on the sea, and all that is in them” are singing and praising God and the Lamb.

I struggle here with whether I should dwell with anger and frustration on how Christians have ignored the thread of the significance to God of all Creation or whether I should dwell on how right and energizing it is to me that that there is this thread. Do I see the glass half full or half empty?

I’m going to take a different glass.

The reality is that, yes, Christians have missed the boat on many of the core messages of the Bible that stare us right in the face. We’ve had many holes in our gospel. Our faiths and lives have been lacking wholeness throughout history. We are all fallen beings and that has impacted the faiths and lives of Christians for over two millennia.

We’ve hated our enemies. We’ve hated our neighbors. We’ve hated other Christians because they believed different things. Christian nation has warred against Christian nation with utter ferocity. We’ve discriminated. We’ve allowed our countries and our economies to be our masters when God’s will contradicts what those masters call us to do. We’ve read verses in the Bible that are very clear and ignored them.

Yet, that doesn’t change what God’s wishes and intentions are. And over time, in sometimes halting ways, there has been progress around the world in some areas towards a more just and righteous world. The end of slavery and segregation are examples.

It’s time for this to happen much more fully with all of God’s life on this earth. It’s time to remember the complete covenant relationship marked by the rainbow.

This will not be easy. One of the reasons we’ve ignored Creation is that we must use it to survive, and for most of human history, survival has been a hard thing to do. It’s a radically challenging idea to think that how we interact with Creation (which we do continuously) must be given ethical scrutiny, that God’s earth is part of our ethical universe. And we find it so easy to be drunk on our own power and creativity as we shape God’s earth for our purposes.

In fact, in the glory of our astounding capacity today to reshape the world to our purposes, we are tempted to make ourselves the measure of all things. We want to be gods. We love being gods.

Having a faith that is truly centered on God and has concern for all of Creation would compel us to rethink much of our lives and our economies. It would cause us to be radically humble and accepting of limits on what we do for the good of all life on earth.

We don’t want to go there.

We need to go there with God’s help and grace.