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The Proverbs

2008-05-16T01:09:12Z

Katiew:

{{MasterHeader|author= Robert Rothwell |partnerurl= http://www.ligonier.org/ |partner= Ligonier Ministries |date= 2007 |other=  |series= |categorytopic=  |mediatype= Article |lang= English |editor= n/a |translator= n/a |levels= 0 |reviewed= Not Reviewed|newtitle= The Proverbs}} 

Wisdom has become something of an industry in the United States. Talk radio hosts and syndicated columnists develop devoted followers of advice-seekers. Professional consultants help companies of all sizes solve thorny problems.

Humanity’s long quest for the wisdom of the ages continues today. As Christians we know that wisdom is a gift from God, found primarily in the pages of sacred Scripture. In the Old Testament, the Proverbs of Solomon stand out as the place to find wisdom, and so it will profit us to look at how we can properly understand and apply this book’s teaching.

'''What is Wisdom?'''

As the Holy Spirit inspired Proverbs to help us attain wisdom (1:2), understanding this book requires us to explore the nature of wisdom. Simply put, wisdom is “skill,” or “expertise.” Wise people live life well; they avoid common problems and handle other ones with insight. Like many small animals, wise men and women master their domains in spite of their limitations (30:24–28).

According to Proverbs, wisdom is rooted in the “fear of the Lord” (1:7), which characterizes those who obey His law (Ps. 34:11–16; Acts 5:29). The fear of the Lord has an intellectual component: we must study and memorize God’s commandments to know and follow His will (Deut. 6:4–9). But the fear of the Lord is also an emotional response of love for the Father and trusting obedience to His commands (Mark 10:28–31; James 2:14–26; 1 John 4:16). Satan can quote Scripture, but He does not love the Lord and therefore foolishly rebels against Him (Matt. 4:1–11). Jesus calls the rich man a “fool” because he had no regard for his Creator — not because his life lacked wisdom altogether (Luke 12:13–21).

Wisdom is a virtual synonym for righteousness in the book of Proverbs — the prologue tells us these proverbs are given for wisdom and righteousness (1:3). Wise teaching and righteous living produce life (12:28; 13:14), but the godless person and the fool wander the wide road leading to death (10:14; 11:7). Clearly, we cannot be wise without holiness, and we cannot be holy if we do not seek after wisdom (see also Matt. 6:33).

Proverbs complements the other biblical books by reminding us that common, every-day life is an occasion for great service to our Creator. Most of us will not wield geopolitical influence or direct the course of the church. Nevertheless, the Lord cares deeply about our lives and keeps a careful eye on all our actions (Prov. 5:21). Proverbs reminds us of this awesome reality and gives us tangible ways we can obey God’s law. For example, if we rejoice in the wife (or husband) of our youth (vv. 15–20), we will look for ways to celebrate the emotional and sexual relationship with our spouses and thus be less inclined to violate our marriage vows.

Such passages remind us the Lord sanctifies relationships between “ordinary” people. We are not “lone ranger Christians,” we must live life in community with other believers. Fulfilling Proverbs’ many exhortations to confess sins (for instance, 28:13) means we are real with God and with others. Wise people seek Christians to whom they can be accountable for righteousness. They look for churches where sins are healthily acknowledged and where believers bear one another’s burdens (Gal. 6:2). People who make decisions without listening to godly friends are fools (Prov. 15:22). Western individualism tells us to make choices on our own. Proverbs teaches us that we do not live private lives; only simpletons do not heed the time-honored wisdom found in the community of God’s people (1:8; 4:1–6; 24:6).

'''How to Read Proverbs'''

A prayerful reading of this book is key to becoming wise (James 1:5). But like other literature, we must pay attention to the genre and setting of Proverbs to ensure its proper interpretation. Lest we misappropriate these wise sayings, let us remember four principles:

''A single proverb is not designed for every circumstance in this life''. We do not expect an uninspired proverb to apply at all times. The same maxim applies to the Spirit-inspired Proverbs of Solomon. Dr. R.C. Sproul uses the English proverbs “look before you leap” and “he who hesitates is lost” to illustrate this point. There are occasions when we need to tread carefully before making a decision — choosing a spouse comes to mind. However, hesitation is foolish at other times. For example, we never pause to consider whether we should stop our two-year old from crossing the highway by himself. Likewise, if we expect one of Solomon’s proverbs to be true in every instance, we will be disappointed and confused. Whether or not we should answer a fool according to his folly (Prov. 26:4–5) depends on the person with whom we are dealing.

''Research the problem that presents itself thoroughly''. Numbers 35:9–28 did not mandate capital punishment for every killing; rather, it was only for premeditated murder. In order to determine the proper punishment, the authorities had to investigate whether the crime was planned. Rightly using God’s proverbs and laws requires knowledge of the circumstances to which they must apply.

''When reading one proverb, keep all of them in mind''. Context matters — correctly interpreting one proverb only happens when we consider it in light of the others. All of the proverbs must be ready on our lips (Prov. 22:17–18). “Train up a child in the way he should go; even when he is old he will not depart from it” (v. 6) tells us that godly parents usually raise godly children. But other assumptions of Proverbs have to be met if the child is to remain on the straight and narrow. Children must heed the godly wisdom of their parents and elders and have hearts inclined toward God if they are to remain faithful (1:8–9, 32–33; 3:5–6; 7:1–3). If we ignore the other proverbs, we may illegitimately cling to “train up a child” and assume that raising children in a thoughtful and deliberate Christian home necessarily means those children will become believers. Remembering the proverb’s context moves us to disciple those raised in the faith even when they are older, because we know teaching heard long ago profits nothing if it is abandoned today. Moreover, when we read “train up a child” in light of all the other proverbs, we will not use it to automatically condemn the parenting skills of those with ungodly offspring. All of Proverbs, as well as the entire Bible, shows us that faithful parents sometimes produce faithless children. Even fathers and mothers who diligently teach God’s Word to their little ones (Deut. 6:4–9) cannot exchange a heart of stone for heart of flesh.

''Keep the end in view''. Many proverbs predict success for the Lord’s people, and, indeed, those who live righteous lives usually elude difficulty and live at peace with others (Prov. 12:21; 16:7). Yet while holy men and women often find “riches and honor and life” (22:4), we all know faithful servants who suffer. Proverbs recognizes this reality as well. It is possible to fear God and yet live in poverty (15:16; 19:1). There will be times when wickedness brings earthly treasure (10:2a). If we forget these truths and look at the proverbs offering success for the righteous as absolute promises, we will be discouraged when experience does not match reality. We might also become like Job’s friends who erroneously thought his troubles proved that he was guilty of sin.

However, the fact that proverbs are not automatic promises for this present life does not mean there is no guarantee of final success for the righteous. Scripture’s witness to the Lord’s justice (Gen. 18:25; Rev. 16:5) points to a time in which God’s people are vindicated and the wicked are destroyed. For God to uphold justice, He must right the wrongs done to His holy ones in a life outlasting the grave. This hope is shadowy in Proverbs (see 10:2b, 25; 11:21; 16:4), more a necessary consequence than a direct teaching. Nevertheless, the proverbs looking to great blessing for the righteous will be true in an ultimate sense, and we therefore look forward to that day (Dan. 12:1–3; Rev. 20:11–15).

'''Proverbs and Christ''' 

In pointing toward an afterlife, Proverbs anticipates the One who will vindicate the righteous and reward them for their service. If steadfast love and righteousness preserve the king (Prov. 20:28), only a ruler who perfectly embodies these qualities can qualify as the vindicator of the holy. This Messiah is the Lord Jesus Christ, who not only submitted perfectly to the wisdom of Proverbs, He is also the very wisdom of God (1 Cor. 1:24). Solomon would die a fool (1 Kings 11), but Jesus always feared God and shunned evil (Prov. 3:7; 1 Peter 2:22). If we read Proverbs through the fuller revelation of His teaching and submit to its precepts, we will wisely live to the glory of God.

The Book of Job: Why Do the Righteous Suffer?

2008-05-16T01:06:43Z

Katiew:

{{MasterHeader|author= Dr. R.C. Sproul|partnerurl= http://www.ligonier.org/|partner= Ligonier Ministries|date= 2007|other= |series= |categorytopic= |mediatype= Article|lang= English|editor= n/a|translator= n/a|levels= 0 |reviewed= Not Reviewed|newtitle=The Book of Job - Why Do the Righteous Suffer?}} 

In the arena of biblical studies, there are five books that are generally included under the heading of “wisdom literature” or “the poetic books of the Old Testament.” They are the books of Proverbs, Psalms, Ecclesiastes, Song of Solomon, and Job. Of these five books, one stands out in bold relief, manifesting significant differences from the other four. That is the book of Job. The wisdom that is found in the book of Job is not communicated in the form of proverb. Rather, the book of Job deals with questions of wisdom in the context of a narrative dealing with Job’s profound anguish and excruciating pain. The setting for this narrative is in patriarchal times. Questions have arisen as to the authorial intent of this book, whether it was meant to be historical narrative of a real individual or whether its basic structure is that of a drama with a prologue, including an opening scene in heaven, involving discourse between God and Satan, and moving climactically to the epilogue, in which the profound losses of Job during his trials are replenished.

In any case, at the heart of the message of the book of Job is the wisdom with respect to answering the question as to how God is involved in the problem of human suffering. In every generation protests arise saying that if God is good, then there should be no pain, no suffering or death in this world. Along with this protest against bad things happening to good people, have also been attempts to create a calculus of pain, by which it is assumed that an individual’s threshold of suffering is in direct proportion to the degree of their guilt or the sin they have committed. A quick response to this is found in the ninth chapter of John, where Jesus responds to the disciples’ question regarding the source of the suffering of the man born blind.

In the book of Job, the character is described as a righteous man, indeed the most righteous man to be found on the earth, but one whom Satan claims is righteous only to receive blessings from the hand of God. God has put a hedge around him and has blessed him beyond all mortals, and as a result the Devil accuses Job of serving God only because of the generous payoff he receives from his Maker. The challenge comes from the evil one for God to remove the hedge of protection and see whether Job will then begin to curse God. As the story unfolds, Job’s suffering goes in rapid progression from bad to worse. His suffering is so intense that he finds himself sitting on a dung heap, cursing the day he was born, and crying out in relentless pain. His suffering is so great that even his wife counsels him to curse God, that he might die and be relieved of his agony. What unfolds further in the story is the counsel given to Job from Job’s friends, Eliphaz, Bildad, and Zophar. Their testimony shows how hollow and shallow is their loyalty to Job, and how presumptive they are in assuming that Job’s untold misery must be grounded in a radical degeneracy in Job’s character.

Job’s counsel reaches a higher level with some deep insights by Elihu. Elihu gives several speeches that carry with them many elements of biblical wisdom, but the final wisdom to be found in this great book comes not from Job’s friends or from Elihu, but from God Himself. When Job demands an answer from God, God responds with this rebuke, “Who is this that darkens counsel by words without knowledge? Dress for action like a man; I will question you, and you make it known to me” (Job 38:1–3). What ensues from this rebuke is the most intense interrogation of a human ever brought to bear by the Creator. It almost seems at first glance as if God is bullying Job, in as much as He says, “Where were you when I laid the foundations of the earth?” (v. 4). God raises question after question in this manner. “Can you bind the chains of the Pleides? Or loose the belt of Orion? Can you lead forth the Mazzaroth in their season, or can you guide the Bear with its children?” (vv. 31–32). Obviously, the answers to these rhetorical questions that come in machine gun rapidity is always, “No, no, no.” God hammers away at the inferiority and subordination of Job in His interrogation. God continues with question after question about Job’s ability to do things that Job cannot do but that God clearly can do.

In chapter 40, God says to Job finally, “Shall a faultfinder contend with the Almighty? He who argues with God, let him answer it” (v. 2). Now, Job’s response is not one of defiant demand for answers to his misery. Rather he says, “Behold, I am of small account; what shall I answer you? I lay my hand on my mouth. I have spoken once, and I will not answer; twice, but I will proceed no further” (vv. 4–5). And again God picks up the interrogation and goes even more deeply in the rapid fire interrogation that shows the overwhelming contrast between the power of God, who is known in Job as El Shaddai, and the contrasting impotence of Job. Finally, Job confesses that such things were too wonderful. He says, “I had heard of you by the hearing of the ear, but now my eye sees you; therefore I despise myself, and repent in dust and ashes” (42:5–6).

What is noteworthy in this drama, is that God never directly answers Job’s questions. He doesn’t say, “Job, the reason you have suffered is for this or for that.” Rather, what God does in the mystery of the iniquity of such profound suffering, is that He answers Job with Himself. This is the wisdom that answers the question of suffering — not the answer to why I have to suffer in a particular way, in a particular time, and in a particular circumstance, but wherein does my hope rest in the midst of suffering.

The answer to that comes clearly from the wisdom of the book of Job that agrees with the other premises of the wisdom literature: the fear of the Lord, awe and reverence before God, is the beginning of wisdom. And when we are befuddled and confused by things that we cannot understand in this world, we look not for specific answers always to specific questions, but we look to know God in His holiness, in His righteousness, in His justice, and in His mercy. Therein is the wisdom that is found in the book of Job.

The Psalms

2008-05-16T01:04:48Z

Katiew:

{{MasterHeader|author= Dr. Benjamin Shaw|partnerurl= http://www.ligonier.org|partner= Ligonier Ministries|date= 2007|other=|series=|categorytopic=|mediatype= Article|lang= English|editor= n/a|translator= n/a|levels= 0|reviewed= Not Reviewed|newtitle= The Psalms}} 

Probably more commentaries, study guides, and helps have been published on the book of Psalms than on any other book of the Bible. It is not my purpose here to supplant those other works. Rather, I want to offer some suggestions to the Christian on how to use the Psalms so that he can then more profitably use these other works on the Psalms.

The Psalms themselves were written throughout the entire period of Old Testament revelation, from the time of Moses (Psalm 90) to the period after the exile (Psalm 126). The titles of seventy-two psalms ascribe them to David, while others are by Solomon, Asaph, Heman, and the sons of Korah. Some of the psalms may have been used in temple worship (hence the phrase “to the choirmaster” in more than fifty psalm titles). The psalms are of different types. Some are laments, both individual (Psalm 42) and corporate (Psalm 44). Some are psalms of thanksgiving (Psalm 100), while others are hymns, or songs of praise (Psalm 96). Some of the psalms are commonly referred to today as “wisdom” psalms, such as Psalms 1 and 119. These psalms tend to be reflections on the Word of God. Some psalms, such as Psalms 69 and 109 are referred to as “imprecatory” psalms, in which the substance of the psalm is a prayer against the enemies of God (an imprecation).

The New Testament writers refer to the book of Psalms more often than any other book of the Old Testament. This tells the reader that one major focus of the psalms is the work of the Messiah and His kingdom. Since Christ had not yet appeared, He is spoken of generally in types and shadows in the character of the Davidic king. In some psalms, however, traditionally called “messianic psalms,” Christ is spoken of directly and clearly. These messianic psalms include Psalms 2, 22, 45, 72 and 110. Hence one use of the book of Psalms for the modern reader is to search there for Christ. (A very useful guide in this endeavor is William Binnie’s ''The Psalms: Their History, Teachings and Use'', recently reprinted as ''A Pathway into the Psalter'', Solid Ground Christian Books, 2005).

However, the book of Psalms has another use as well. It is, as Calvin says, “an anatomy of all the parts of the soul.” It is a guide to piety for the believer. In particular the book of Psalms provides guidance for the Christian in four areas: meditation, expostulation, prayer, and song. The art of Christian meditation is in our age largely a lost art, though our Puritan and Reformed forefathers wrote dozens of treatises on the subject. The term ''meditation'' has been appropriated by the practitioners of Eastern and New Age religions. Insofar as meditation has come in to the evangelical church it has often come in under a baptizing of these New Age ideas. Meditation, as understood and practiced by New Age religions, is an emptying of the mind. It is an attempt to achieve a sort of mindless spiritual condition in which the one meditating becomes open to “spiritual forces,” having been emptied, as it were, of himself and thus ostensibly open to the presence of God. The book of Psalms, on the other hand, teaches the reader what true biblical meditation is. Consider Psalm 1:2: “His delight is in the law of the Lord, and on his law he meditates day and night.” In understanding the point this verse makes, it first must be understood that ''law'' here is not limited to the legal sections of the Old Testament. The word translated ''law'' is ''torah'', and it means not just legal statements but “every word that comes from the mouth of the Lord” (Deut. 8:3). Thus, the practice of Christian meditation is an intellectual, spiritual exercise in which the believer reflects on and considers the Word of God, seeking first to understand it and second to apply it to himself. The word translated ''meditate'' has the idea of “mutter,” hence the idea of repeating, chewing over what has been read. Psalm 119 is an example for the believer of a meditation on the law of God. Virtually every verse in the psalm refers to ''torah'', or some synonym as verse by verse the psalmist seeks to understand the meaning of God’s Word for his own life. A number of the psalms are particularly useful as guides to meditation, among them Psalms 1, 34, 37, 49, 111, 112, and 119.

''Expostulation'' is another word that has virtually disappeared from the modern Christian’s vocabulary. The verb ''expostulate'' is defined in ''Webster’s New Collegiate Dictionary'' as “to reason earnestly with a person for purposes of dissuasion or remonstrance.” In the context of the use of the Psalms, this has the idea of an earnest reasoning with oneself for the correcting of one’s views or behavior. Talking to oneself, in this sense, is not a bad thing. It is a step beyond meditation in that it takes what the person has learned from the Word of God, holds it up as a mirror to his beliefs and practices, and strives to correct those beliefs and practices. Thus, a man tempted to sin would expostulate with himself regarding the awfulness of sin, the dishonor it does to God, the damage it does to the man himself, and the greater damage it does to the church at large. This is one significant way in which the Christian actively develops a biblical worldview. A number of the psalms are excellent guides to the practice of expostulation. In Psalm 11, for example, David has been brought to despair, or discouragement, by the question, “If the foundations are destroyed, what can the righteous do?” (v. 3). In other words, things are falling apart, so you might as well give up. David responds by reminding himself that “the Lord is in his holy temple,” “the Lord tests the righteous” and hates the wicked, and “the upright shall behold” the face of God (vv. 4–7). In other words, David reminds himself, based on the things he has learned from God’s Word, that regardless of how things seem God is still in control and He is the judge of all the earth. Other psalms that provide useful models for expostulation are Psalms 34, 37, 42, 43, and 62.

It is often a sad thing to hear the people of God pray. At least in public prayers (the only prayers that others can evaluate) God’s people often seem to lack vocabulary for prayer. If someone uses the ACTS approach to prayer (adoration, confession, thanksgiving, and supplication) there is usually some brief mention of God’s greatness and goodness, some generic reference perhaps to our sinful condition, a few words of thankfulness for specific prayers that God has answered, and a laundry list of supplications for those suffering from some illness or other. The Christian who meditates on the Psalms, however, can develop a powerful vocabulary for prayer. Not only are many of the Psalms examples of prayer, but even those that are not give us wonderful resources for opening our own hearts to God. Look, for example, at the opening verses of Psalm 18. David calls God his strength, his rock, his fortress, his deliverer, his refuge, his shield, the horn (that is, the power) of his salvation, and his stronghold. What great statements of adoration and thanksgiving! In addition, a little meditation here will remind the Christian that David knew himself to be in the midst of spiritual warfare in which God was the sole basis for his comfort, strength, and deliverance. The modern Christian is also in the midst of spiritual warfare, though he often seems to forget it, and carries on his life as if the real enemies with which he must do battle are those on the opposite end of the political spectrum. Other psalms that give examples of prayers of different kinds are too numerous to list here, but the attentive reader can find them easily.

Finally, the Psalms can be used to teach the Christian to sing. The Reformed churches developed a virile piety through the singing of Psalms. Some have the view that Christians are required to sing only the Psalms in public worship. While I have some sympathies for that view, I do not agree. However, the utter lack of singing of Psalms that is characteristic of our age has contributed to the spiritual weakness of the church. Not all psalms were intended to be songs, but many are. They can be set to old tunes, or to new tunes, but the church (and the individual Christian) that seeks to add the singing of the Psalms to their practice of praise will greatly enrich themselves. Psalms 95–100 are particularly potent examples of songs of praise that have a deep and rich understanding of who God is, and His ways and purposes among the sons of men.

In brief, the man who would grow as a Christian will benefit by reading and meditating on any portion of the Word of God. But if a man would grow in the vibrant piety that is the lifeblood of the virile Christian life, he could not do better than to immerse himself in the book of Psalms. From them, he will learn what it is to meditate on the Word of God. From them he will learn how to expostulate with himself in applying the Word of God to his own discouragements and distresses of soul. From the Psalms he will learn to pray with power and understanding. Finally, from the Psalms the Christian will learn what it is to sing praise to our gracious Savior God.

The Proverbs

2008-05-16T00:30:52Z

Katiew:

{{MasterHeader|author= Robert Rothwell |partnerurl= http://www.ligonier.org/ |partner= Ligonier Ministries |date= 2007 |other=  |series= |categorytopic=  |mediatype= Article |lang= English |editor= n/a |translator= n/a |levels= 0 |reviewed= Not Reviewed|newtitle= The Proverbs}} 

Wisdom has become something of an industry in the United States. Talk radio hosts and syndicated columnists develop devoted followers of advice-seekers. Professional consultants help companies of all sizes solve thorny problems.

Humanity’s long quest for the wisdom of the ages continues today. As Christians we know that wisdom is a gift from God, found primarily in the pages of sacred Scripture. In the Old Testament, the Proverbs of Solomon stand out as the place to find wisdom, and so it will profit us to look at how we can properly understand and apply this book’s teaching.

==== What is Wisdom? ====

As the Holy Spirit inspired Proverbs to help us attain wisdom (1:2), understanding this book requires us to explore the nature of wisdom. Simply put, wisdom is “skill,” or “expertise.” Wise people live life well; they avoid common problems and handle other ones with insight. Like many small animals, wise men and women master their domains in spite of their limitations (30:24–28).

According to Proverbs, wisdom is rooted in the “fear of the Lord” (1:7), which characterizes those who obey His law (Ps. 34:11–16; Acts 5:29). The fear of the Lord has an intellectual component: we must study and memorize God’s commandments to know and follow His will (Deut. 6:4–9). But the fear of the Lord is also an emotional response of love for the Father and trusting obedience to His commands (Mark 10:28–31; James 2:14–26; 1 John 4:16). Satan can quote Scripture, but He does not love the Lord and therefore foolishly rebels against Him (Matt. 4:1–11). Jesus calls the rich man a “fool” because he had no regard for his Creator — not because his life lacked wisdom altogether (Luke 12:13–21).

Wisdom is a virtual synonym for righteousness in the book of Proverbs — the prologue tells us these proverbs are given for wisdom and righteousness (1:3). Wise teaching and righteous living produce life (12:28; 13:14), but the godless person and the fool wander the wide road leading to death (10:14; 11:7). Clearly, we cannot be wise without holiness, and we cannot be holy if we do not seek after wisdom (see also Matt. 6:33).

Proverbs complements the other biblical books by reminding us that common, every-day life is an occasion for great service to our Creator. Most of us will not wield geopolitical influence or direct the course of the church. Nevertheless, the Lord cares deeply about our lives and keeps a careful eye on all our actions (Prov. 5:21). Proverbs reminds us of this awesome reality and gives us tangible ways we can obey God’s law. For example, if we rejoice in the wife (or husband) of our youth (vv. 15–20), we will look for ways to celebrate the emotional and sexual relationship with our spouses and thus be less inclined to violate our marriage vows.

Such passages remind us the Lord sanctifies relationships between “ordinary” people. We are not “lone ranger Christians,” we must live life in community with other believers. Fulfilling Proverbs’ many exhortations to confess sins (for instance, 28:13) means we are real with God and with others. Wise people seek Christians to whom they can be accountable for righteousness. They look for churches where sins are healthily acknowledged and where believers bear one another’s burdens (Gal. 6:2). People who make decisions without listening to godly friends are fools (Prov. 15:22). Western individualism tells us to make choices on our own. Proverbs teaches us that we do not live private lives; only simpletons do not heed the time-honored wisdom found in the community of God’s people (1:8; 4:1–6; 24:6).

==== How to Read Proverbs ====

A prayerful reading of this book is key to becoming wise (James 1:5). But like other literature, we must pay attention to the genre and setting of Proverbs to ensure its proper interpretation. Lest we misappropriate these wise sayings, let us remember four principles:

''A single proverb is not designed for every circumstance in this life''. We do not expect an uninspired proverb to apply at all times. The same maxim applies to the Spirit-inspired Proverbs of Solomon. Dr. R.C. Sproul uses the English proverbs “look before you leap” and “he who hesitates is lost” to illustrate this point. There are occasions when we need to tread carefully before making a decision — choosing a spouse comes to mind. However, hesitation is foolish at other times. For example, we never pause to consider whether we should stop our two-year old from crossing the highway by himself. Likewise, if we expect one of Solomon’s proverbs to be true in every instance, we will be disappointed and confused. Whether or not we should answer a fool according to his folly (Prov. 26:4–5) depends on the person with whom we are dealing.

''Research the problem that presents itself thoroughly''. Numbers 35:9–28 did not mandate capital punishment for every killing; rather, it was only for premeditated murder. In order to determine the proper punishment, the authorities had to investigate whether the crime was planned. Rightly using God’s proverbs and laws requires knowledge of the circumstances to which they must apply.

''When reading one proverb, keep all of them in mind''. Context matters — correctly interpreting one proverb only happens when we consider it in light of the others. All of the proverbs must be ready on our lips (Prov. 22:17–18). “Train up a child in the way he should go; even when he is old he will not depart from it” (v. 6) tells us that godly parents usually raise godly children. But other assumptions of Proverbs have to be met if the child is to remain on the straight and narrow. Children must heed the godly wisdom of their parents and elders and have hearts inclined toward God if they are to remain faithful (1:8–9, 32–33; 3:5–6; 7:1–3). If we ignore the other proverbs, we may illegitimately cling to “train up a child” and assume that raising children in a thoughtful and deliberate Christian home necessarily means those children will become believers. Remembering the proverb’s context moves us to disciple those raised in the faith even when they are older, because we know teaching heard long ago profits nothing if it is abandoned today. Moreover, when we read “train up a child” in light of all the other proverbs, we will not use it to automatically condemn the parenting skills of those with ungodly offspring. All of Proverbs, as well as the entire Bible, shows us that faithful parents sometimes produce faithless children. Even fathers and mothers who diligently teach God’s Word to their little ones (Deut. 6:4–9) cannot exchange a heart of stone for heart of flesh.

''Keep the end in view''. Many proverbs predict success for the Lord’s people, and, indeed, those who live righteous lives usually elude difficulty and live at peace with others (Prov. 12:21; 16:7). Yet while holy men and women often find “riches and honor and life” (22:4), we all know faithful servants who suffer. Proverbs recognizes this reality as well. It is possible to fear God and yet live in poverty (15:16; 19:1). There will be times when wickedness brings earthly treasure (10:2a). If we forget these truths and look at the proverbs offering success for the righteous as absolute promises, we will be discouraged when experience does not match reality. We might also become like Job’s friends who erroneously thought his troubles proved that he was guilty of sin.

However, the fact that proverbs are not automatic promises for this present life does not mean there is no guarantee of final success for the righteous. Scripture’s witness to the Lord’s justice (Gen. 18:25; Rev. 16:5) points to a time in which God’s people are vindicated and the wicked are destroyed. For God to uphold justice, He must right the wrongs done to His holy ones in a life outlasting the grave. This hope is shadowy in Proverbs (see 10:2b, 25; 11:21; 16:4), more a necessary consequence than a direct teaching. Nevertheless, the proverbs looking to great blessing for the righteous will be true in an ultimate sense, and we therefore look forward to that day (Dan. 12:1–3; Rev. 20:11–15).

==== Proverbs and Christ ====

In pointing toward an afterlife, Proverbs anticipates the One who will vindicate the righteous and reward them for their service. If steadfast love and righteousness preserve the king (Prov. 20:28), only a ruler who perfectly embodies these qualities can qualify as the vindicator of the holy. This Messiah is the Lord Jesus Christ, who not only submitted perfectly to the wisdom of Proverbs, He is also the very wisdom of God (1 Cor. 1:24). Solomon would die a fool (1 Kings 11), but Jesus always feared God and shunned evil (Prov. 3:7; 1 Peter 2:22). If we read Proverbs through the fuller revelation of His teaching and submit to its precepts, we will wisely live to the glory of God.

The Song of Solomon: The Bride and the Bridegroom

2008-05-16T00:09:24Z

Katiew:

{{MasterHeader|author= Dr. Harry L. Reeder |partnerurl= http://www.ligonier.org |partner= Ligonier Ministries |date= 2007 |other= |series= |categorytopic= |mediatype= Article |lang= English |editor= n/a |translator= n/a |levels= 0|reviewed= Not Reviewed|newtitle= The Song of Solomon - The Bride and the Bridegroom}} 

I confess the Song of Solomon has always intimidated me as a preacher. Its vivid and excitable statements of marital sexual intimacy and the penchant of commentators to interpret it allegorically have combined to make me cautious. Even the ancients recommended that a young man not read the Song of Songs until he was either married or age 30. Yet, “all Scripture is breathed out by God and profitable…” (2 Tim. 3:16).

The Song of Songs is presented as a dramatic narrative that includes Solomon’s bride, the never-named Shulammite, secondly Solomon, thirdly, the daughters of Jerusalem, and fourthly, the brothers of the Shulammite. It could be the Shulammite is Naamah the Ammonite, Solomon’s first wife; the mother of Rehoboam (1 Kings 14:21) who was born one year before Solomon became king, which probably occurred around age 20. Thus she would be his first love. It’s possible that Solomon met her through one of his father’s mighty men, Zelek the Ammonite who might have lived in the rural Ammonite town of Shulah. Now, how can a pastor use this “profitable” book? Let me recommend five ways.

First, this book ''celebrates'' marital, sexual intimacy enjoyed as God’s good gift. It elevates erotic love with dynamics of care and tenderness, associated with the depths of transparency, intensity, and delight between husband and wife. When read, one quickly recognizes the God-designed, benevolent, and powerful instrument of sexual intimacy within marriage. This explains Hebrews 13:4, which declares the marriage bed is to be held sacred and honored by all.

Second, it ''extends'' and ''promotes'' intimacy within marriage by affirming recreational and ministerial sexual intimacy and not only procreational sexuality. In 1 Corinthians 7:1–5 Paul emphasizes the husband and wife are to give themselves to each other with this ministry mindset. They do not come together to take from the other but to give — the sexual relationship is not hierarchal but reciprocal. The husband/wife relationship and the gift of sexuality is not for personal gratification but for the joy of giving gratification knowing that it is “more blessed to give than to receive” (Acts 20:35). In other words, giving actually heightens one’s experience, and taking diminishes one’s experience.

Third, the Song of Songs is ''countercultural''. It powerfully presents sexuality to be enjoyed within a relationship that is defined by God. It is covenantal, monogamous, and heterosexual. Any other definition of marriage will destroy a society.

Fourth, it ''attacks'' today’s resurgence of neo-paganism, which declares the spiritual as good and the physical as evil. When God made man — male and female — and the marriage covenant, He declared that both the spiritual and physical are “good.” The fall brought death to both. Therefore, redemption renews both. We are not only born again spiritually, we are renewed so that our bodies become “temples of the Holy Spirit” anticipating the new body, the new heavens and new earth. This includes God’s good gift of sexual intimacy within marriage as renewed and by grace properly enjoyed. Any other use of sexuality is idolatry and is destructive.

Finally, while one must refrain from allegorizing the text in its entirety in order to promote spiritual meaning, it is valid to see how ''Christ is being presented''. Ephesians 5, while defining the marriage relationship between man and woman, also declares that the marriage covenant is a proper way to understand the relationship between Christ and His bride, the church. In 1859 the great Presbyterian preacher James Henley Thornwell had the opportunity to announce the wedding of his daughter, Nancy. In the weeks leading up to this event, the hundreds traveling would end up at a funeral, not a wedding as she took ill from cholera typhoid and began a rapid demise. Thornwell, overcome, came to his daughter’s bedside in her waning moments and said, “Oh my dear daughter, such tragedy!” She replied, “Father, do not weep. I know my Savior.” He said, “But this was to be your wedding, your whole life now before you.” She, the youth, yet with greater maturity said, “Father, but I now go to a greater Groom that I am prepared to meet.” Nancy Witherspoon Thornwell was laid to rest in a wedding gown, and the tombstone reads: “As a bride prepared for her Groom.”

The Song of Solomon obviously has much pastoral use in the issues of marriage and biblical sexuality. Yet, its glorious and ultimate use is to point the people of God as the bride of Christ to our glorious, majestic, and intimate relationship with the Bridegroom, Jesus Christ. Our gown is spotless, our relationship pure by His blood, righteousness, and promised presence. With Him there are more than ten thousand joys.

Ecclesiastes

2008-05-15T23:46:31Z

Katiew:

{{MasterHeader|author= Dr. Jay Adams |partnerurl= http://www.ligonier.org |partner= Ligonier Ministries |date= 2007 |other= |series= |categorytopic= |mediatype= Article |lang= English |editor= n/a |translator= n/a |levels= 0|reviewed= Not Reviewed|newtitle= Ecclesiastes }} 

"Ecclesiastes? Ugh — that’s just doom and gloom! I’d rather study some other Bible book.”

Now wait a mo-ment. I know it’s not proper to begin by telling your reader that he’s wrong — but in this case, you are! The writer of Ecclesiastes wasn’t the soured, cynical old man who was down on life that some make him out to be. He wasn’t the world’s most inveterate pessimist. Sure, many (perhaps, most) of the lines he wrote are pessimistic, but Qoheleth (Solomon turned preacher) has an essentially positive purpose. His pessimism centers on “life under the sun.” Indeed, as you read the book with an eye focused on what he’s really up to, you’ll find him to be a relaxed, rather easy-going person. He’s been through it all — the bad and the good — and, in repentance, has come to terms with life. God’s terms, that is. Actually, there is much that, when interpreted correctly, can only give a believer confidence and joy in the face of trouble.

 “It’ll take some doing to convince me of that!”

Okay. Let’s take a hard look at the book. First, note that its name, “Ecclesiastes”(“preacher”), was given by the translators of the Greek Septuagint, The original Hebrew, ''Qoheleth'', means “one who assembles people.” Solomon gathered his court (and possibly others) together to preach to them: “being wise, Qoheleth taught the people knowledge…. The preacher sought to find pleasant words, true words, properly written” (12:9–10; I use my own translation throughout this article). He wanted his words, when published, to become “goads, like nails driven by the masters of collected sayings” (12:11). The dialect in Ecclesiastes indicates that he wrote not only for Israel, but for the Phoenician world as well. The booklet, among other things, was evangelistic, composed for unconverted readers both at home and abroad.

Next, consider the words “under the sun.” This often-occurring phrase describes living with nothing more than worldly goals in view. It pictures someone feverishly wearing himself out in pursuit of vain activities, because that’s all he has to live for. In contrast, Christian living is a measured life, “under the Son,” who was prefigured for Solomon in types and ceremonies. Solomon wants to move people from the former way of life to the latter: “Now listen to the conclusion of the whole matter: fear God and keep His commandments because this applies to every person” (12:13). So, he concludes with a stern warning: “God will bring every work into judgment, including all that is hidden, whether it is good or whether it is evil” (12:14). This doesn’t mean that people are justified by works but that in the judgment works will be evidence of whether or not they are saved. New Testament teaching agrees (see Matt. 25:31–46; Rev. 20:12–15).

But was Solomon ''really'' easy-going and reconciled to life? And what ''does'' he offer Christians?” In this remarkable book, Solomon tackles ultimate questions — the same sort that, when you take time to think seriously, you raise today. He asks, “Why bother to exert any effort, since its results are temporary and, therefore, vain? Why seek money, fame, power, and possessions that fail to satisfy? Why trouble yourself about anything when the wicked and the wise alike end up in the grave?” His answer? God providentially deals with people just as He sees fit. Solomon wants you to rest quietly by faith in the will of a sovereign God!

His frequently-used word, “vanity,” means that life under the sun is “empty,” because it is not ''permanent''. That theme permeates the book. He says, “A generation passes away and another generation comes along” (1:4), that “there is no memory of former things” (1:11), and that as a person “came” into the world at birth, “so shall he go” out of it taking nothing with him (5:16). In chapter 3, verses 1–15, Solomon lists some things that continually change. People are born, then die, plants are planted, then pulled up, things are torn down, others built up. Things are sewn, others ripped; some things are kept, some are discarded; there are seasons to weep and times to laugh, periods to mourn, occasions at which to dance — and so on. Life arcs back and forth. Nothing stays put. Because of this, we should hold things loosely. Efforts to bring about permanence are frustrating and utterly fruitless.

Solomon says that amassing wealth and possessions is foolish because you can’t take them with you. Instead of placing hope in anything under the sun, he urges you to trust in its Creator. How does that improve life? Well, not only will it make a difference in the judgment, but it provides a present philosophy of life that frees you from worry and fretting. Because God has set “eternity in a person’s heart” (3:11), you can look forward to a time when temporary things will be forgotten. And some day, God’s purposes — which seem to make no sense now — will be understood: “He has set eternity in a person’s heart without which he cannot find out the work God does from beginning to end” (3:11). You can relax your mind — all will be made known in His time.

Because what you do here has eternal consequences, you must take care and be all the more diligent about your efforts. But you must not expect the rewards that come from ''completion'' before their time. Nor should you foolishly labor to find lasting satisfaction in anything in an impermanent world.

Since, as Solomon made clear, expending effort at attempting the impossible is vanity, he advises quiet living, responsible, moderate labor that will achieve what may rightfully be accomplished, and the enjoyment of God’s simple gifts. He wants you neither to worry about tomorrow nor to work yourself to death today! Listen to this enlightening passage:
<blockquote>"There is nothing better for a person than to eat and drink and make himself see good in his labor. This I saw was from the hand of God” (2:24; see also 3:12–13; 5:18; 8:15; and 9:7–8). </blockquote>
In these verses one theme constantly surfaces: enjoy food and drink and the simple pleasures of life. But consider, even these don’t last: you eat and are satisfied, only to hunger again (his frequent mention of food and drink exemplifies the temporal nature of things). Stop fretting over what can’t be changed. Have a good meal and a good time (remembering that whatever you do will be brought into judgment some day; see 12:9).

So, what is Ecclesiastes all about? After living extravagantly, after working excessively to achieve lasting fame and fortune, after indulging himself in sin, Solomon could only say, “I was sickened with life…yes, I was sickened by all my labor.” Why? Because he recognized that, in the end, all he did was nothing more than “vanity and vexation of spirit” (2:17–18).

Solomon wrote to help you see this. Does Ecclesiastes goad you to think about life as believers should? If not, read it again — and again, and again. It’s worth taking the time to do so!

The Book of Job: Why Do the Righteous Suffer?

2008-05-15T22:58:25Z

Katiew:

{{MasterHeader|author= Dr. R.C. Sproul|partnerurl= http://www.ligonier.org/|partner= Ligonier Ministries|date= 2007|other= |series= |categorytopic= |mediatype= Article|lang= English|editor= n/a|translator= n/a|levels= 0 |reviewed= Not Reviewed|newtitle=The Book of Job: Why Do the Righteous Suffer?}} 

In the arena of biblical studies, there are five books that are generally included under the heading of “wisdom literature” or “the poetic books of the Old Testament.” They are the books of Proverbs, Psalms, Ecclesiastes, Song of Solomon, and Job. Of these five books, one stands out in bold relief, manifesting significant differences from the other four. That is the book of Job. The wisdom that is found in the book of Job is not communicated in the form of proverb. Rather, the book of Job deals with questions of wisdom in the context of a narrative dealing with Job’s profound anguish and excruciating pain. The setting for this narrative is in patriarchal times. Questions have arisen as to the authorial intent of this book, whether it was meant to be historical narrative of a real individual or whether its basic structure is that of a drama with a prologue, including an opening scene in heaven, involving discourse between God and Satan, and moving climactically to the epilogue, in which the profound losses of Job during his trials are replenished.

In any case, at the heart of the message of the book of Job is the wisdom with respect to answering the question as to how God is involved in the problem of human suffering. In every generation protests arise saying that if God is good, then there should be no pain, no suffering or death in this world. Along with this protest against bad things happening to good people, have also been attempts to create a calculus of pain, by which it is assumed that an individual’s threshold of suffering is in direct proportion to the degree of their guilt or the sin they have committed. A quick response to this is found in the ninth chapter of John, where Jesus responds to the disciples’ question regarding the source of the suffering of the man born blind.

In the book of Job, the character is described as a righteous man, indeed the most righteous man to be found on the earth, but one whom Satan claims is righteous only to receive blessings from the hand of God. God has put a hedge around him and has blessed him beyond all mortals, and as a result the Devil accuses Job of serving God only because of the generous payoff he receives from his Maker. The challenge comes from the evil one for God to remove the hedge of protection and see whether Job will then begin to curse God. As the story unfolds, Job’s suffering goes in rapid progression from bad to worse. His suffering is so intense that he finds himself sitting on a dung heap, cursing the day he was born, and crying out in relentless pain. His suffering is so great that even his wife counsels him to curse God, that he might die and be relieved of his agony. What unfolds further in the story is the counsel given to Job from Job’s friends, Eliphaz, Bildad, and Zophar. Their testimony shows how hollow and shallow is their loyalty to Job, and how presumptive they are in assuming that Job’s untold misery must be grounded in a radical degeneracy in Job’s character.

Job’s counsel reaches a higher level with some deep insights by Elihu. Elihu gives several speeches that carry with them many elements of biblical wisdom, but the final wisdom to be found in this great book comes not from Job’s friends or from Elihu, but from God Himself. When Job demands an answer from God, God responds with this rebuke, “Who is this that darkens counsel by words without knowledge? Dress for action like a man; I will question you, and you make it known to me” (Job 38:1–3). What ensues from this rebuke is the most intense interrogation of a human ever brought to bear by the Creator. It almost seems at first glance as if God is bullying Job, in as much as He says, “Where were you when I laid the foundations of the earth?” (v. 4). God raises question after question in this manner. “Can you bind the chains of the Pleides? Or loose the belt of Orion? Can you lead forth the Mazzaroth in their season, or can you guide the Bear with its children?” (vv. 31–32). Obviously, the answers to these rhetorical questions that come in machine gun rapidity is always, “No, no, no.” God hammers away at the inferiority and subordination of Job in His interrogation. God continues with question after question about Job’s ability to do things that Job cannot do but that God clearly can do.

In chapter 40, God says to Job finally, “Shall a faultfinder contend with the Almighty? He who argues with God, let him answer it” (v. 2). Now, Job’s response is not one of defiant demand for answers to his misery. Rather he says, “Behold, I am of small account; what shall I answer you? I lay my hand on my mouth. I have spoken once, and I will not answer; twice, but I will proceed no further” (vv. 4–5). And again God picks up the interrogation and goes even more deeply in the rapid fire interrogation that shows the overwhelming contrast between the power of God, who is known in Job as El Shaddai, and the contrasting impotence of Job. Finally, Job confesses that such things were too wonderful. He says, “I had heard of you by the hearing of the ear, but now my eye sees you; therefore I despise myself, and repent in dust and ashes” (42:5–6).

What is noteworthy in this drama, is that God never directly answers Job’s questions. He doesn’t say, “Job, the reason you have suffered is for this or for that.” Rather, what God does in the mystery of the iniquity of such profound suffering, is that He answers Job with Himself. This is the wisdom that answers the question of suffering — not the answer to why I have to suffer in a particular way, in a particular time, and in a particular circumstance, but wherein does my hope rest in the midst of suffering.

The answer to that comes clearly from the wisdom of the book of Job that agrees with the other premises of the wisdom literature: the fear of the Lord, awe and reverence before God, is the beginning of wisdom. And when we are befuddled and confused by things that we cannot understand in this world, we look not for specific answers always to specific questions, but we look to know God in His holiness, in His righteousness, in His justice, and in His mercy. Therein is the wisdom that is found in the book of Job.

Why Small Groups?/Foreword

2008-05-09T23:41:24Z

Katiew:

= Foreword =

 Some might be wondering, “Why another book on small groups?” Actually, we would prefer that a book like this weren’t necessary, but it clearly is. Though there seems to be an endless supply of books written about and for small groups, we have found little that 1) contains sound doctrine, 2) is written by pastors, and 3) places a biblical emphasis on the local church. So you hold in your hands our small contribution. We hope it is helpful.

 

 Participating in this project was a real joy because of its purpose and content. No less significant was the honor of working with men I deeply respect. Each of the men who contributed to this book is passionate about God, the local church, and small groups. I believe that will be evident as you read each chapter. What may not be evident is the sacrifices they have made over the years to train and care for God’s people.

 

 You won’t find theories in this book; you’ll find biblical principles that have been put into practice by the authors since the early 1980s. For this I would like to thank each of the authors. Apart from their effective service and leadership, this book would not be possible. Special thanks to Greg Somerville, not only for his fine chapter but for his excellent editing skills as well.

 

 This book is dedicated to all the small-group leaders in the churches we have had the privilege to serve. You have been exemplary in your passion for God, your commitment to the local church, your support of your pastors, and your care for God’s people. We thank God for each of you! And we can’t thank you enough for the difference you make. It is a distinct privilege to serve our Lord and his purpose with you.

 

 Soli Deo Gloria!

 

   '''- C.J. Mahaney'''

Why Small Groups?/How to Use This Book

2008-05-09T20:12:51Z

Katiew:

=  How to Use This Book =

   

  ''Why Small Groups?'', like each book in the Pursuit of Godliness series, is designed for group and individual use. The series is the logical outgrowth of four deeply held convictions:
<blockquote>
*The Bible is our infallible standard for faith, doctrine, and practice. Those who resist its authority will be blown off course by their own feelings and cultural trends.
*Knowledge without application is lifeless. In order to be transformed, we must apply and practice the truth of God’s Word in daily life.
*Application of these principles is impossible apart from the Holy Spirit. While we must participate in change, he is the source of our power.
*The church is God’s intended context for change. God never intended for us to live isolated from or independent of other Christians. Through committed participation in the local church, we find instruction, encouragement, correction, and opportunities to press on toward maturity in Christ.
</blockquote>
               

 As you work through these pages, we trust each of these foundational convictions will be reinforced in your heart. 

 

 With the possible exception of the "Group Discussion” questions, the format of this book is equally suited for individuals and small groups. A variety of different elements have been included to make each chapter as interesting and helpful as possible. For those of you who can’t get enough of a particular topic, we’ve listed at the end of each chapter one or more additional books that will help you grow in the Lord.

 

 While you are encouraged to experiment in your use of this book, group discussion will be better served when members work through the material in advance. And remember that you’re not going through this book alone. The Holy Spirit is your tutor. With his help, this book has the potential to change your life. 

 
<blockquote>     </blockquote>
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