Plurality of the Divine Nature part II

In the New Testament the divine name is used in the singular number. When the individuality of divine plurality was distinctly revealed, the more obscure Hebrew mode of expressing the divine name ceased. If the name of God in the New Testament be not used in the plural number, a plurality of singulars is used, to which divine nature is ascribed. This gives a clearer view of plurality in God than the ancient Hebrew form of expression. The New Testament was to be circulated among the Jews for the purpose of converting them to Christianity. As they believed in only one God, no form of speech would unnecessarily be used by the writers of the Christian religion, which would convey to them the idea of a multiplicity of deities. As it was also to be circulated among heathen, it was necessary to use the greatest care in the choice of words, lest encouragement should be given to their idolatry. As the forms of speech used in the scriptures naturally suggest the idea of more gods than one, or of a plurality in the divine nature; and as the scriptures declare in the plainest and strongest terms that there is but one God, it follows that there is a plurality in his nature.

The Hebrew language is remarkable for its simplicity, and for its significance. Proper names, as well as the names of a genus and species, are often expressive of the nature or properties of the person or thing named. Various names are given to the Supreme Being; and each name is significant of his nature, office, or of some of his attributes. In. the first verse in the Bible the Hebrew name of God is expressive of his power. When he is represented in the act of creation there is a striking propriety in giving him a name expressing his might. When God commissioned Moses to lead Israel out of bondage, he made himself known to him by a name signifying independent existence. At other times he revealed himself by names signifying government and excellence. From the peculiar significance of Hebrew names, especially the names of God, an appropriate sense is undoubtedly to be given to the divine name, when used in the plural number. It is hard to conceive what appropriate sense can be extracted from this mode of expression, unless it be a certain plurality in the Divine nature.

Plurality in the Divine Nature

After the apostasy mankind were exceedingly prone to idolatry. The heathen, in every age, have paid their devotions to a variety of deities. Even the Hebrews, who were enlightened by divine revelation, and were taught the existence of only one God, often departed from this knowledge, and - ascribed divine honors to objects of nature, and to works of men's hands. When God communicated to the world a system of religion, it might well be expected he would guard the human mind against this error; that he would distinguish himself from heathen gods; that he would communicate nothing which would give the least countenance to a multiplicity of deities, or to idolatry. When God wrote the moral law on tables of stone, he commanded first, that they should have no other gods before him. The distinguishing characteristic of Israel was, that they worshipped one God. Moses, who was under divine influence, and wrote agreeably to the pattern shewn him by the divine Being, guarded the doctrine of the divine unity with the greatest care, lest Israel should blend with surrounding nations; fall into idolatry; and lose the knowledge of the true God. His language is, "Hear, O Israel, the Lord our God is one Lord; and thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might." That these words might not depart from their minds, he required them to bind them upon their hands; and that they should be as frontlets between their eyes. The other prophets adopted similar language. Christ supported the same sentiment, and the apostles copied his example.

Notwithstanding the unity of God is a prominent doctrine in the Scriptures; yet both the Old and New Testament contain many terms and phrases, which evidently convey an idea of plurality in the divine nature. The original word in-the Old Testament, for the name God, is used in the plural number. "In the beginning God created the heaven and the earth." This is the first time the divine name is used in the Bible; and it is used in the plural number, connected with a singular verb. When God was about to form man, he said, "Let us make man in our image, after our likeness." After the apostasy of our first parents, "The Lord God said, behold the man is become as - one of Us, to know good and evil." When God looked down from heaven and beheld the tower, which the children of men builded, he said, "Go to, let us go down and there confound their language." God speaking by the mouth of his prophet inquires, "Whom shall I send? Who will go for us?" Other passages contain the name of God in the plural number.

The Unity of God Part II

Cont'd from 9/30/15 Blog Post

3. There is abundant evidence that there is one God, eternal, self-existent and independent. He exists of necessity; that is, it is impossible that He never should have existed; and it is impossible that he should cease to exist. There is a primary power in the universe. It is impossible that this power should have created itself; and it is equally impossible that it should destroy itself; for this would suppose a power superior to the highest power. These things cannot be predicated of more than one power. There can be only one power necessarily existing. If an equal power be supposed to exist, it must depend on the will and pleasure of the first power for liberty of the least operation. If equals cannot destroy equals, they can counteract and neutralize each other. Consequently there cannot be two separate independencies; two separate self-existencies, nor two separate eternals.

4. The coincidence of the various parts of the sacred scriptures is a strong argument in favor of the unity of their Author. This volume was written by many hands; at distant periods; and at places remote from each other. Had the objects of the inspired writers been different, or had they been under the guidance of different spirits, a striking contrariety would have appeared in their writings. But, as their object is evidently the same, as there is a remarkable coincidence in their relation of the same things, as there is a perfect agreement between the prophetic writings and' the history of subsequent events, there is the strongest evidence that their authors were under the direction of one and the same Spirit.

Some parts of the sacred scriptures appear, at first view, to be inconsistent; and other parts appear to be dark. But when they are investigated, they appear consistent, and the religion of the Old Testament was remarkably well calculated for the Jewish nation till the advent of the Messiah. A knowledge of the ancient customs of the Jews, a knowledge of the idolatries of neighboring nations bring to view excellences of the Jewish religion, which are not discovered by a superficial observer. Those parts of God's word, which seem to militate against each other, are found to be reconcilable and harmonious. Those seeming blemishes, which appear on the pages of divine inspiration are only dark spots on the vision of the human mind. When the understanding is purged from moral darkness and corruptness, it will discover the perfections of our holy religion; 'the coincidence of its parts; the unity of its design, and the unity of its Author.

Peace, love, and faith

"Peace be to the brethren, and love and faith, from God the Father and the Lord Jesus Christ."—Eph. 4:23.

Peace, love, faith; these are the three things which the apostle desired for the brethren; remembering, no doubt, what had come to himself,—"the grace of our Lord was exceeding abundant, with faith and love which is in Christ Jesus" (1 Tim. 1:14) This threefold blessing comes directly from the Father and the Son, through the Holy Ghost sent down from heaven.

"I need peace." Yes; and it is this that the Father gives. It is this that Jesus gives. Both Father and Son desire that you should have it. Allow them to give it.

"I need love." Yes ; and it is this which the Father and the Son bestow. They hold it out to you. They will not only teach you their own vast love, but also to love in return.

"I need faith." Yes, surely you do; and the whole Godhead presents it to you. "It is the gift of God." Lord, increase our faith! Lord, help our unbelief!

Go, then, trustingly to God; to the Father and the Son; that you may get at once the peace, the love, the faith which you need so much. Confide in the free love of the Godhead. You will find in this simple confidence the cure of all spiritual diseases, the channel of all health and blessing. Distrust will do nothing for you. It will only make you worse. Unreserved confidence will do everything for you. God asks this. Give Him his request.

Christ died for our sins

"Christ died for our sins."—I Cor. 15:3-8

If Christ, then, has died, why should we die? It was once needful that every sinner should die for his sins; but now it is no longer needful If the sinner now dies, it is because he is resolved to do so; because he will have nothing to do with the Substitute. That Substitute is the Son of God, who suffered for sin—the just for the unjust. He is not afar off, but at hand. He is a sufficient, a willing, a loving Substitute.

It is not our money nor our merits that He asks; it is simply our consent. He was willing to become the Sin bearer; are we willing that He should become our Sin-bearer? The Father consents; the Son consents; the Holy Spirit consents; do we consent? Then the great transaction is done; the great exchange is made. He gets our sins, we get His righteousness. He gets our death, we get His life. For what is faith but our consenting to have Him for our Surety and Substitute?

Here we rest. We hand over to Him all our sins and burdens. He takes them from us, and buries them out of sight in His own grave. No other, save the Divine Substitute can relieve us of our guilt. No other can remove our fears or give rest to our troubled conscience. He can and will do it all . For this He died and rose again. For this He ascended on high, and ever liveth to intercede.

Have peace in Jesus

"These things I have spoken unto you, that in me ye might have peace"—John 16:3.

There is peace for us; yes, Peace even in a world of evil and unrest. Whatever shadows may fling themselves across our path or rest above our dwellings, there is peace. We do not need to be troubled or sad.

The Son of God makes known the awesome truth. He says "there is peace" and He tells us where it is found,—in Himself. "He is our peace," and the "peace which passeth all understanding" is in Him alone. "In me ye shall have peace." "Peace I leave with you. My peace I give unto you."

Yet again, He tells us that it is through what He has spoken to us that we are to get this peace which is in Him. His words are the words of peace. They lead us to Himself. They make known the grace that is in Him. They tell us what He is as well as what He has done. To listen to the words which Christ has spoken, is to drink in the peace of which He is the fountain. In hearing Him, peace flows in upon us like a river. It is only by closing the ear against Him, and against His words, that we can shut out the blessed peace.

How little do men know how much they lose in not listening to His voice! and how much they would gain in listening!

Ask, and it shall be given you

"Ask, and it shall be given you."—Matt. 7:7.

We sometimes feel our need of certain things, but are sad because we think them beyond our reach. Were they within sight, or within touch, like the grass under our feet, or like the river that flows by our dwelling, we should feel certain of getting them; but they seem to us far off, and we despair of having them.

This is unbelief. It is dealing with God as if He were not the God of all grace; it is using prayer as if it were not the means of obtaining what we need; and it is treating His promises as if they were not meant to be kept.

Now, the question with us should never  be, Is the thing that we desire out of sight, or far off, or difficult, or costly? but simply, Hasn't God told us come to Him for it? Whatever we are warranted to ask for, is as truly within our reach as is the flower at our side, which we have only to stoop down and pluck. Thus God has placed every spiritual blessing within our reach, because He has told us to pray for them. Is it His own Holy Spirit that we desire, or is it more faith, or a truer sense of sin, or warmer love, or a holier life? Let us never feel as if any of these things were far off, or hard to be gotten. They are at hand. They are within God's reach, and therefore they are within ours, because they are the things which He has taught us to ask for.

Who is among you that feareth the LORD?

"Who is among you that feareth the LORD, that obeyeth the voice of his servant, that walketh in darkness, and hath no light? let him trust in the name of the LORD, and stay upon his God."—Isa. 50:10.

Our way is often dark in this dark world. Evil and sorrow surround us like so many thick clouds that shut out the light What, then, shall we do, when we are thus on the point of losing our way? Take hold of God's hand, as the little child does of its father's in the dark night, and keep close to His side.

This is God's cure for darkness— simple confidence in Himself. The want of this confidence puts us all wrong. The possession of it keeps us all right.

But am I warranted in trusting God at all times, whatever may be the evil that I feel to be in me? Of course you are, just as you are bound to obey the command which says, "Thou shalt love Him with all thy heart." You would not say, "I am so bad that I am not warranted in loving God." That would be adding sin to sin. So you ought never to say, "I am so bad that I am not entitled to trust God." God commands you to trust Him; and not to do so would just be adding sin to sin. Trust Him at all times, for He is worthy to be trusted. Stay upon Him, for His arm is strong enough to bear the whole weight. Do not hesitate or delay. Trust Him at once, and as you are. Trust Him now.

I bring near My righteousness

"I bring near My righteousness."—Isa. 46:13

God is here speaking to those who are "far from righteousness;" and He proposes to remedy their evil, and to remove this distance, by bringing His righteousness near to them. They will not come near to His righteousness. They keep aloof from it. In great love, therefore, He resolves to bring it nigh them.

And He has brought it near! It is as near as it is possible for any thing to be to us,—as near as the words themselves which tell us of it. What can be nearer to us than words which not only float round us, but which, entering by the ear, go through our whole man? So near is this righteousness, as the apostle shows us, in the tenth of the Romans. We do not need to go up to heaven for it, nor to go down into the earth for it. We do not need to go one step nor to move one inch in order to reach it. It is so near as to be within the reach of every sinner to whom the good news is preached. We know that it is free; that it is precious; that it is sufficient; that it is suitable; but we also know that it is Near. Were it far off it would not do for us. But it is so near that we have nothing to do in order to get it, but merely to consent to let God put it upon us! This is faith. Oh, let us not thrust away the Hand that would clothe us with raiment so needful and so divine!

In the LORD have I righteousness and strength

"In the LORD have I righteousness and strength"—Isa. 45:24 

These are the two things we most needed—righteousness for our unrighteousness, and strength for our helplessness. "I am unrighteous," is our feeling every moment. To meet this, a divine righteousness is at hand. "I am without strength," is our feeling also. But it was because we were without strength that Christ died for us. And, besides, there is strength provided, divine strength; strength as free and perfect, and near as is the righteousness. This strength completely meets our complaint of inability. 

The truth is that we are far more helpless than we think ourselves. Yet that matters not. It is to them that have "no might" that He "increaseth strength." We ought, then, no more to be cast down by a sense of inability than by a sense of unworthiness. God has provided against both. There is enough of strength at our disposal not only to make our inability no real hindrance, but to make it the very thing which gives us hope, inasmuch as it draws out the strength which is in the Lord for us. It gives Him an opportunity for magnifying His strength in our weakness. Most gladly, then, let us "glory in our infirmities, that the power of Christ may rest upon us." (2 Cor. xii. 9.) It is thus that "out of weakness we are made strong."

I will pour water upon him that is thirsty

"I will pour water upon him that is thirsty, and floods upon the dry ground."—Isa. 44:3

Most tender are the compassion's of our God. Most affectionate is the interest which He takes in our welfare. His thoughts towards us are thoughts of peace. He does not weary in well doing towards us, in spite of all our ill-doing towards Him.

He would gladly see us happy, and He gives us His promise that He will make us so. He does so in a way that shews us that nothing shall be able to hinder our being happy, if we will but allow Him to make us so. "Let Me make you happy; let Me fill you with My joy." Thus He speaks to us.

He knows what a thirsty land we dwell in, a desert where there are no springs of water and no shady palm trees. He sees how certain we are to be thirsty in such a world, and He provides for it. "I will pour water upon him that is thirsty;" nay, I will pour "floods upon the dry ground." These souls of ours are like the earth we dwell in—"dry ground." But here is the promise of the welcome shower. It comes from God himself. It is from His free love that the refreshing rain descends; no, it is that free love that is itself the reviving rain. Let us lay our parched and weary souls under it, that we may be made fresh and glad. These "showers," these "floods" from heaven can refresh the most withered and drooping.

Thy hands have made me

"Thy hands have made me, and fashioned me: give me understanding, that I may learn Thy commandments."—Ps. 119: 73.

It was in the same way that Peter wrote, ages after—"Commit the keeping of your souls to Him, as unto a faithful Creator." Both the Old and New Testament saints are looking at God, as the God that made them; not merely the God who clothes the lilies and feeds the ravens, but the God who made themselves. On this they build their trust. He made them, and He has not unmade them. Surely they may trust Him. They seem to say to God, "Thou hast made us: surely Thou wilt teach us; surely Thou wilt preserve and comfort us. The God who created us will not forsake the work of His own hands. He who gave us breath, will He not much more give us His Holy Spirit? He who cares for these vile bodies, will He not much more care for these souls?"

This is a peace-giving truth. It is a strong and blessed argument against all unbelief. We cannot deny that He made us; surely we cannot doubt that He will care for us, and keep us, and bless us. It is like Paul's argument in Romans 8:32, "He that spared not his own Son, will he not with him freely give us all things?" He who upholds us in being and keeps us out of hell, what will He not do for us ?— what will He not give us? Would He give us our daily life, with all its common mercies, if He were only seeking to destroy us?

For he satisfies the longing soul

"For he satisfies the longing soul"—Ps. 107: 9.

It is our poverty that fits us for the riches of God. This is our only qualification. It is with the poor that God deals. It is the empty that He fills.

When a soul comes to know that it is really poor and empty, then it stretches out its hands to Him who alone can satisfy. It is in this attitude that God meets us. "He satisfieth the longing soul." Shall we not come before Him ? He wants no merit, no claim on our part. All He desires is that we should be willing to be receivers. He asks no more. He loves to bless. "He gives to all men liberally, and upbraideth not." Let us go to Him. He sends none empty away. Each longing cry that goes up in His ears meets with a ready response. He is not slow to give. His love is not as our love; His thoughts are not as our thoughts; His ways are not as our ways. He gave His Son, and what will He not give? He has sent His Spirit, and what will not that Spirit bring to us? He has made known to us His "gospel," — His "good news;" and how much does that imply? How can we be poor, with such riches as His at our side?

Trust in Him at all times.

"Trust in Him at all times."—Ps. 62:8.

One of God's heaviest complaints against us is, that we will not trust Him. There is nothing that He desires so much as this; there is nothing that honours Him so much as this; there is nothing that would bring so many blessings to ourselves; yet we do not trust Him. We speak of Him, but we do not trust Him. We pray to Him, but we do not trust Him.

Have we any good reason for this distrust? Is God's character such as to repel our trust? Has He shewn us so much ill-will that we dare not trust Him? Surely there are no reasons in Him for distrust! His whole character and acts towards us are such as to draw out our most hearty trust. His love, His grace, His long-suffering,—all these revealed and pledged to us in the gift of His beloved Son,—shew us what a God we have to do with, and how entirely worthy of our trust He is.

Nor can anything in us, however evil, be a reason for not trusting Him. Our sins may be many, our hearts may be hard, our wills may be crooked, our ways very rebellious; but all these together are no reason for distrusting God. To distrust Him because of these, would be adding sin to sin. He is "rich in mercy;" He is the "God of all grace;" let us "trust in Him at all times." Simple trust in Him as the God of all grace would do for us what nothing else could do. We shall be no losers by our confidence.

Thou wilt save the afflicted people.

"Thou wilt save the afflicted people."—Ps. 18:27.

To be numbered among "the afflicted people," need not cast us down. We are not  made outcasts, as if God were shaking us off like withered leaves, to leave us to perish, and think on us no more. He will "save the afflicted people." This was the confidence which David knew to repose in Him when brought very low; and this was the confidence with which a Greater than David leaned upon Him when He was brought lower still.

It is salvation that the afflicted need. Their case is a much more desperate one than they imagine. It is not mere help, or comfort, or relief, that they need. It is salvation. Their saddest case needs no more, but their least affliction needs no less.

And in God there is salvation for them. He who afflicts is the same that delivers. The smiter is the Saviour. The wounder is the healer. Into His hands we commend ourselves, that He may undertake for us. He that is our God is the God of salvation; and this is enough both to assure us that the trial will not be too bitter, and that deliverance will come in due time. When it comes, it will be complete.

There is no real evil in affliction, except that which we put into it ourselves by our perversity. There is only good. Not to be afflicted, is the worst affliction that can come upon us.

Who is a rock, save our God?

"Who is a rock, save our God"—2 Sam. 22: 32.

Yes, who is a rock, except Him? Shelter, shadow, fortress, shield, hiding-place and refuge—all in Him! Jehovah, God of heaven and earth; the God who so loved the world as to give His only-begotten Son, He is our Rock!

What shall we then say? If God be for us, who can be against us? If He be our rock, who can harm us? What storm of the ocean can overthrow us when established on this Rock, or what sun of the desert can scorch us when seated under the shadow of the Great Rock in the weary land?

Let us trust and not be afraid. Let us be without carefulness. Let us not forecast evil, or trouble ourselves about the future. All is well. Who is a rock except our God? We may well be calm and peaceful. We have a good right to be steadfast and unmovable.

It is not we that have made the Rock, nor placed it where it is. It is Jehovah himself; and He has done it for us.

It is on this Rock that the Holy Spirit places us when He draws us out of the horrible pit. And He does so simply in enabling us to receive God's testimony concerning this wondrous Rock; concerning the free love of Him who is our rock and refuge.

"Trust ye in the Lord for ever; for in the Lord Jehovah is everlasting strength;"—the Rock of Ages —(Isa. 26:4.)

The Lord is my refuge!

"And the Lord shut him in."—Gen. 6:18.

He who shut Noah in, did by that very act, shut out all evil . He shut out the flood, he shut out the storm, he shut out death. He gave a pledge to his faithful servant that all would be well.  Above, there was darkness; beneath, the tossing wave; around, the moaning wind; far off and near, the cries of dying multitudes; yet Noah was secure.  Jehovah had shut him in and Jehovah kept watch.

Then was he safe indeed.  No peril could reach him, no enemy could find access, no sudden mischance could surprise him.  He was as safe in the midst of the rolling waters as was Enoch in the presence of that Lord to whom he was caught up, that he might be taken away from the evil to come.

It is Jehovah who "shuts in" His Noahs, with their families, in the day of evil. He has His chambers provided for them; He leads them into these when danger threatens; He secures them against enemies; He himself stands sentinel at the gate.

In stormy times let us call to mind this security. The name of the Lord is our strong tower; let us run into it and be safe. He bids us enter; He shuts us in ; He keeps watch without. Though the whole world, like a mighty flood, rise against us, as if to overflow and overwhelm, He who shuts us in will keep us. We shall not be moved. Jesus is our ark, and He who shuts us in is the Father.

Spiritual Peace

The birth of Christ was celebrated by a multitude of the heavenly host, whose song on that memorable occasion was, “Glory to God in the highest, and on earth peace, good will toward men,” Luke 2:14. The interesting message which God has sent us by his commissioned servants the apostles, is justly termed the gospel of peace, Rom. 10:15.  Jesus Christ, whose authority and power in the church are absolute and unchangeable, is styled the Prince of Peace, Isaiah 9:6. And one effect, or fruit, of the Holy Spirit’s influence, is said to be peace.  Ever since the first entrance of sin, the world has exhibited a scene of disorder and confusion, a field of blood and carnage. But those who cordially receive the gospel, who become the subjects of the King of Zion, who are habitually led by the Spirit, are made partakers of true peace.

Spiritual peace consists in that sweet and calm serenity of conscience, which arises from a well-grounded persuasion of our reconciliation to God.

How awful is the condition of man in a state of depravity and guilt! “ Cursed is every one that continueth not in all things which are written in the book of the law to do them,” Gal.3:10. The law, insists upon obedience perfect in all its parts; perfect in every degree; and, in each of these respects, perpetual.  While, therefore, any one continues under the law, a stranger to himself, and an enemy to God by wicked works, he must be destitute of true peace.  The terrors of Divine justice are set in array against him, and a condemning sentence is prepared to fix his eternal doom. In this state, no creature can afford deliverance. But “when we were yet without strength, in due time Christ died for the ungodly,” Rom. 5: 6. 

We must look to Calvary for the first glimpse of hope.  There we see the moral law in the highest degree honored, and all its demands fully answered.  There we see the most striking display of inflexible justice and eternal mercy.  There we behold the Lamb of God taking away the sin of the world! There our peace was made and ratified by the blood of the everlasting covenant.  Paul says, “Christ hath redeemed us from the curse of the law, being made a curse for us,” Gal. 3:13. “For it pleased the Father that in him should all fulness dwell; and, having made peace through the blood of his cross, by him to reconcile all things unto himself,” Col. 1:19, 20.  Peter declares, that “ Christ hath suffered, the just for the unjust, that he might bring us to God,” 1 Pet. 3: 16. These, and many other Scriptures, clearly show the divinely appointed method of reconciliation for guilty, apostate man. Glorious, and ever to be admired, is the grand scheme of human redemption.

The Spirit of Adoption

"For ye have not received the spirit of bondage again to fear; bit ye have received the Spirit of Adoption, whereby we cry, Abba, Father." Romans 8:15

Sinful man has every natural reason to fear facing his Creator.  The awfulness of transgression should not be lost on us, and the hatred of God for the sins of man is terrible beyond description, but through Jesus Christ all of this is changed.  to the soul that accepts by faith the life of Christ as his own, the bondage of fear is immediately removed.  Was it not prophesied that he would set at liberty the captive?  This is true, gloriously true, and instead of the bondage of fear, we have the Spirit of adoption.  What a beautiful word!  It signifies that though of a different family by nature we are recipients of divine love and have been transplanted into the kingdom of heave by an act of free grace.  

An adopted one does not earn his way into the affection of his parents nor is there anything to recommend him as a member of the family by nature.  He was and is, according to Scripture, "an alien from the commonwealth of Israel, without God and without hope in the world."  His only hope is in divine favor unmerited and undeserved, and this is how it came; this is the Spirit of adoption, this is the Spirit of Christ!  What else could have made Him leave heave and all its glories to walk in the valley of the shadow of death for thirty-three years?  What else would make Him persevere to drink the cup when He could have shunned it and returned to His kingly throne?  It was the Spirit of adoption, Christ's love for man, that led Him all the way to the cross.

Understanding

"He that refuseth instruction despiseth his own soul: but he that heareth reproof getteth understanding." Proverbs 15:32

Compliments are easy to absorb, but criticism is much more difficult.  However, one's best friend will tell him the truth no matter what the consequences, and to reject constructive criticism is the height of folly.  Such an attitude bespeaks pride.  Some of the prophets of Israel suffered because the king wanted to hear only pleasing things.  Prophets who could outdo others in predicting rosy futures were promoted to positions of favor.  Conversely, those who told the truth, no matter how severe, were remanded to dungeons or exiled.  the king always suffered the consequences of his own folly.  By contrast there was King David, who when rebuked by faithful prophets of God, repented of his sins, put on sackcloth and ashes, ad literally groveled before the Lord.  This man loved his own soul.  This man got understanding.  

A good listener must have the spirit of meekness or he will never hear the voice of reproof without resentful reaction, and meekness is a very rare quality in our world.  Jesus said, "Blessed are the meek: for they shall inherit the earth." (Matt. 5:5)  Meekness is a quality that has to be cultivated.  One must deliberately, by an act of the will, humble himself before God daily, acknowledging his sins.  Some of the prayers of David are beautifully interspersed with confessions of unworthiness.  Meekness is also often the product of suffering.

Peter in his earlier years was brash, impulsive, and quick tempered, but in that courtyard scene, when the rooster's voice three times signaled the folly of human resolutions unaided by divine power, and when the piercing eyes of the Son of God searched his soul, driving him to Gethsemane and to his knees, a different Peter emerged- a Peter meek and powerful.  To say it better:  His meekness was his power.

Most of the strife in our world may be traced to misunderstanding.  There a too few people with the gift of being able to sit down and analyze a situation without emotion.  The prayer of Solomon was for a wise and understanding heart.  His prayer was answered, and today, thousands, of years after his death, his wisdom is a legend.